The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Joel qillqapiqa Laodicea nisqa Qanchis p’unchay adventista iglesiapa umalliqninkunata tinkuchin, tawa miraykunapi aswan-aswan hatunyarisqa hatariyninpa testimoniowan. Chay tawa miraykunapas Ezequiel qillqap 8 kaq capitulonpi rikuchisqa kanku, maypichus chay tawa kaq miraypa iskay chunka phisqa qhari runakuna intiman k’umuykunku. 1901 watapi, 1888 watapi hatariy qhepaman chunka kimsayuq wata qhipata, adventista iglesiaq huk comité nisqata churakurqan iglesiata pusananpaq.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Ñawpaq General Conference nisqapa Comité Ejecutivo nisqanqa 1901 watapi General Conference Session hatun wakmanta churasqa kaqtinmi sayarichisqa karqa, hinaspataq 25 miembrukunamanta hukchasqa karqa. Kayqa aswan hatun miray karqa 1901 manaraq kaq Comité nisqamanta, chayqa 13 miembrukuna sapallanmi kasqa. Watakuna puriyñinpiqa miembrukunam yapakusqaku, ichaqa Jesusqa tukuyninta qallariyninwanmi sapa kuti riqsichin. Qallariyqa 25 miembrukunam karqa, huknin kamachiq hina, santuario ukhupi huk puriywan tupaqchasqa, mayqinchus 24 sacerdotekuna hina hukchasqa karqa, hinaspa huk sumaq sacerdotepas.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Judaswan Sanedrínwan iskayninmi Cristo p’unchawkunapi hatun sayakuy mana kasukuyta rikuchiq unancha kanku. Sanedrínqa Laodiceapi kaq qanchis p’unchay adventista iglesiata unanchan. Sanedrínpa Cristopa chakatasqa wañuyninpi chaypi ruwanankunam, domingo kamachiy sasachakuy pachapi adventismopa ruwananman rikch’akuq kasqanta rikuchin. Sanedrínqa—Jerusalén llaqtapi judíokunapa aswan hanaq hatun tantanakuy consejo, uma sacerdotekunamanta, kurakkunamanta, hinallataq escribakunamanta ruwaq, Hatun Sacerdote Caifaspa umalliqninwan—Jesúspa wañuyninman pusaq ruwaykunapi chawpi muyuriq ruwanan karqan.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Getsemanípi Jesuspa hap’isqa kasqan qhipaman (Judaspa traicionninwan wakichisqa), payqa tutaq Sanedrínman apasqa karqa Caifaspa wasinpi. Chaykunan paypa contranpi testimoniota maskharqanku huchachaypaq, testigokunata rikhurichispa payta accusaharqanku Diospa contran rimaymanta hinaspa hatarikuymanta.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Caifásqa Jesusta chiqanta tapurqan Mesíaschu (utaq Diospa Churinchu) nispa, Jesuspa ari nisqan kutichisqan, “Qammi nirqanki”, hatun sacerdote-ta pusharqan kayta niyman: “Diospa contranpi rimaymi!” nispa. Consejoqa Payta wañuyman hina huchallirqan. Romanokuna kamachikusqankurayku wañuchiy kamachiyta ruray atiyniyoq mana kaspa, Jesusta Poncio Pilatoman, romano gobernadorman, entregarquanku, romano wañuchiyta tarinankupaq, hatarichiy huchawan ch’ataqkuspanku. Chiqap chakatasqa wañuchiyqa Pilatopa kamachisqan uraman romano soldadokunamanta ruwasqa karqan, ichaqa chayqa Pilato umalliq sacerdotekunapa ñit’isqanman hinallataq huk llapa runakunapa ñit’isqanman qhawarispalla karqan (paykunaqa Jesuspa wañuyninta mañakurqanku, Barabasta cacharichinankutaq).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Cristo kay pachapi kay allpapi kashaqtin, kay pachaqa Barabasta akllarqan. Kunantaqmi kay pachaqa hinaspa iglesiakunapas chayllataq akllakuchkanku. Cristota traicionasqankumanta, rechazashqankumanta, chakatapi wañuchisqankumanta rikch’akuykunan yapamanta representasqañam karqan, yapamantaqmi hatun mast’ariyninpi representasqa kanqa. Runakunaqa awqaqa ima kasqanwan hunt’asqa kanqaku, paywan kuskataq pantachikuyninkunaqa ancha atiyniyuq kanqa. K’anchayta mana chaskisqankuman hinaqa pantasqa yuyaypas mana allin unanchaypas kanqa. Cristoqa qhespichispa, Barabastaqa akllaqkunaqa wañuchiq pantachikuy urapi llamk’anku. Mana allin willakuy hinaspa llulla testigupas kichasqa hatariyman wiñanqa. Ñawi mana allin kaptinqa, llapa cuerpopas tutayaywan hunt’a kanqa. Kikin munakuyninkuta ima umalliqmanpas, Cristomanta hukman quqkunaqa tarikunqaku cuerpopi, almawan espiritupi, huk musphachiq munay atiyninpa kamachisqan urapi; chay atiyninwanqa almanakunaqa cheqaq simita uyariymanta kutirinku, llullata iñinankupaq. Paykunaqa trampapi urmakusqa hinaspa hap’isqa kanku, llapa rurayninkuwanpas qaparinku: ‘Barabasta qespichipuwayku, Cristotaqa chakatapi wañuchiy.’”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Kunankama kay hatun akllayqa ruwakuchkanña. Chakata patapi ruwasqa rikch’akuykunaqa yapamanta ruwakuchkanku. Cheqaq kaymanta, chanin kaymantapas karunchakusqa iglesiakunapiqa rikuchikuchkan imata runa kayqa ruwayta atinman, hinallataq ruwanqa, Diospa munakuynin mana alma ukupi wiñaypaq tiyasqa kamachiymanta hina kaptin. Kunan pacha imapas pasananmantaqa ama mancharisunñachu. Manan ima manchay rikch’akuykunamantapas musphanasunchu. Diospa kamachisqan leyta mana ch’uya chakinkuwan saruch’aqkunaqa, Jesús-ta p’enqachiq hinaspa entregaq runakunapa kaq espirituyoqllam kanku. Mana ima yuyaychakuywanpas sonqonku ukupi, taytankupaq rurayninkunata ruwankaku, supayta. Tapunkaku Judaspa traidor siminmanta lloqsisqa tapuyta: ¿Imatata qowankichik, noqa qankunaman Jesús el Cristo-ta entreganaypaq? Kunan pachapas Cristoqa entregakuchkanmi santonkunapa runayninpi.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Sichus kay p’unchaw rimaynin nisqanta cheqaqtapuni niqman hina kachkan chayqa, chaymanta “Barabasta akllaqkuna” nispa reqsichisqa runakunaqa manam atinqachu chay pasaje yachachisqanta entienderiyta. Chay runakunaqa 2 Tesalonicensespi kaq runakunan, may kallarqan chinkachiq llullachisqa yuyayta chaskinkutaq, cheqaq kayta mana munasqankurayku. Payqa Barabasta akllaqkunamanta nin: “Pipiskuna Cristoqa mana kaptin huk pusariqman munakuyninkuta qoyku chayqa, paykunaqa cuerponwan, almanwan, espiritunwanpas, hina sumaqta watukuywan hap’isqa kasqankurayku, chay kallpan ukhupi almaskuna cheqaq kayta uyariymanta kutirinku, llullata creeq kanankupaq.” Barabasta akllashaqkunaqa, cruzpa unanchanaman chayanankukama, domingo leywan kuska, Satanaspa kamachiynin ukhupimña kachkanku. Chay hina kasqankupiqa manam ima hina kaspapas entienderiyta atinkumanchu chay pasaje yachachisqanta. Chayraykum niyta qallarinmanchik: “Hermana White kay simikunata qillqaykusqan p’unchawkunapi kaq condicionkunaqa chay sapallan historiapaqmi karqan, kunanpaq mana.” Ichaqa ninmanchik: “Payqa cristianismomanta llapa hina rimashan, kayqa manam directamentecu Séptimo Día Adventistakunaman churanakunchu.” Mana allin rimaymi chayqa.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Chayqa pacha, Hermana White chay simikunata qelqarqan hina, historiapa imayna kasqanqa cheqaqtapuni paypa kikin historianninta rimarichkarqan; ichaqa, Apocalipsispi Juannawan hina, huk profetata qelqanampaq nispa kamachiptinku, nillankutaqmi qelqanampaq: “imatachus rikurqanki, imatachus kanan kachkan, imatachus qhepaman kanqa chaykunatapas.” Huk profeta imatachus kanan kachkan chaykunata qelqaspanqa, chay pachallapitaqmi imatachus kanqa chaykunatapas qelqachkan.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Adventismopa umalliqninkunaqa Ezequielpa 25 qharinkunawanmi rikuchisqa kanku, paykunaqa hinallataq profeciapi tupachisqa kanku 250 qharinkunawan, mayqinkunachus Coré, Datán, Abiramwan sayarirqanku. Chay hinallataq ancha allin yuyarinaqa, 1888 watapi hatarikuqkunaqa, Minneapolis General Conference nisqapipas, Sister Whitepa sut’inchasqanman hina reqsisqa karqanku Corépa, Datánpa, Abirampa hatarikuyninta kutichiq hina. Sister Whiteqa chiqapta yachachin, Apocalipsis chunka pusaqniyuqpa angelnin uraykamuspa kay pachata k’anchaykusqanpi llikllachiptin, qhipa para qallarin.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqa Diospa llaqtanman urmamunqa. Hatun atiyyuq ángelmi hanaq pachamanta uraykamunqa, hinaptinpas llapan kay pachaqa paypa k’anchayninwan k’anchasqa kanqa.” Review and Herald, April 21, 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Pani Whiteqa chiqaqta yachachin Apocalipsis chunka pusaqniyuq angelqa 1888 watapi Junta Generalpi uraykamusqanta, A. T. Jonespa hinaspa E. J. Waggonerpa willakuyninkunawan. Payqa Conferenciapi kashaspan, hatun sonqochasqa karqa chay hatariywan, chayrayku imankunata huñuspa ripuyta munarqa, ichaqa huk angel payta nirqan qhipakunanpaq hinaspa historiata qillqanampaq, imaraykuchus chayqa Korahpa hatariyninmanta huk kutimusiynin karqa. ¿Imaraykutaq angelqa chayta qillqasqa kananpaq munarqa, mana qhipa p’unchaykunapi huk testimoniopaqchu? Sichus chayqa qhipa p’unchaykunapaq huk testimonío kanman chayqa, ¿imañataq hukninmanta niyta atinman; mana Laodiceapi Qanchis P’unchay Adventista iglesiaq domingo kamachikuy sasachakuy pachapi Sanedrínpa sarunankunapi purinqa nisqallatachu, hinaspa aswanqa chayman pusamun historiata?
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Jones haq Waggonerpa willakuyninqa sutichasqa karqan “iñiypi justificaciónpa willakuynin, cheqaqtapuni”, “Laodiceapa willakuynin”, “Cristopa chanin kayninpa willakuynin” hinallataq “kimsa kaq angelpa willakuynin” nispa. Hatariqkunaqa chay willakuyman hark’akurqanku, hinallataq Profecíapa Espíritunpa pusayninta, tantanakuypaq akllasqa willakuqkunatapas mana chaskirqankuchu. Panay Whitepas yachachinmi: New York llaqtapa hatun wasi sayarichisqakuna Diospa atiyninpa huk llamk’ayllawan urmachisqa kaptinqa, chaypacham Apocalipsis 18:1–3 hunt’akunan. 9/11 pacha qhepamanqa, Laodicea nisqa Qanchis P’unchay Adventista iglesiapa umalliqninkuna Corépa hatariyninta, ñawpaq pacha iskay chunka phisqayoq qharikunapa hatariyninta, 1888 watapi umalliqkunapa hatariyninta, hinallataq chakatasqaman pusakuy tiempopi Sanedrínpa hatariyninta kutikachishanku. Chay iskay chunka phisqayoq qharikunaqa, llulla Leví ayllupa sacerdociopa unanchaqninmi.
A Levite was to 25 years old when he began to serve.
Huk Levita runaqa 25 watayuqña kanan karqa llamk’ayta qallarinanpaq.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Hinaspa Señorqa Moisésman rimarqan, nispa: Kaymi Levita runakunaman tupuqnin: iskay chunka pichqa watayoqmanta wichayman yaykunqaku huñunakuy tiyarina karpapa llank’aynimpi yanapanankupaq. Pichqa chunka watayoq kayman chayaspataq chay llank’aymanta sayanqaku, manataqmi aswanqa llamk’anqakuchu. Ichaqa wawqenkunawan kuska huñunakuy tiyarina karpapi yanapanqaku, kamachisqa qhawanata waqaychanankupaq, ichaqa manam ima llank’aytapas ruwanqakuchu. Chayhinatan ruwanki Levita runakunata, kamachisqa qhawanankumanta. Números 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Huk levitaqa iskay chunka phisqayuq watapi llamkaynta qallarin, hinaspa iskay chunka phisqa watakunata sirvin, pichqa chunka watayuqman chayanankama. Malakías kimsa qillqapi Koveniopa Kachaqninqa, Domingo leypi levitakunata pichaykuspa ch’uyanchashanpas, imaynatachus 1844 watapi octubre killapa 22 p’unchawninpi rurarqan hina.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Qhawariychik, noqa kachani willaqniyta cachamusaq, paytaq ñanniyta ñawpaqniypi allichanqa; chaytaq Señormi, mayqinta qamkuna maskhashankichik, usqhayllam templonman hamunqa, arí, rimanakuypa willaqnin, maypin qamkuna kusikunkichik: qhawariychik, pay hamunqa, nispa nin Tukuy Atiyniyuq Señor.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ichaqa, ¿pitaq awantanman hamuynin p’unchayta? ¿pitaq sayanman rikurimuptin? Payqa hina kachkan qollqeta ch’uyanchaj nina hina, hinallataq p’achakunata mayllaj jabón hina. Paymi tiyaykunqa qollqeta ch’uyanchaj hina, qollqeta llimp’ichiq hina; Levípa churinkunataq ch’uyanchanqa, qori hinataq qollqe hinataq paykunata llimp’ichinqa, chay hina Señor-man cheq kaypi ofrendata haywanankupaq. Chaymanta Judápa Jerusalénpa ofrendankutaq Señorpaq sumaqta kananqa, ñawpaq p’unchaykunapi hina, ñawpa watakunapi hina. Malaquías 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
“25” yupay hina unanchasqa kaspa, manam sapaqllachu huk cheqaq Leví runata rikuchin, aswanpas huk llulla Leví runatapas. Chayrayku “25” yupay hina unanchasqaqqa iskay laya yupaychakuqkunapa t’aqasqanta reqsichin, yachayniyuqwan mana yachayniyuq sipaskuna kaptinku, ovejakunawan chivukunapas, trigowan qura-qurakunapas. Iskay chunka phisqa yupayqa manam Leví runallapa unanchanllachu, chay hinallataq ancha allinmi Leví runakunapa t’aqasqanpa (chuya-ch’uyanchasqanpa) unanchanpas. Chay t’aqasqaqqa domingo kamachiypi kashan, hinaspapas Diospa profético Simiyninpa hatun yachachisqanmi. Allinmi Mateo qhelqapa iskay chunka phisqayuq kapitulonqa Mateo iskay chunka tawayuqpi Jesús kay pachapa tukukuyninmanta willakusqanta qatiqlla kasqan.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Hinaspan Jesús lloqsispa templomanta ripurqan; chaymantataq discípulonkuna qayllaykamurqanku templo wasikunata qhawachinankupaq. Hinaptin Jesús paykunata nirqan: “¿Manachu qhawanqichis kay tukuy imakunata? Cheqaqtapuni niykichis: kaypi manam saqesqa kanqachu huk rumi huk rumipataq patanpi, mana urmachisqa kananpaq.” Mateo 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Jesús Templomanta lluqsispa, manañam kutimurarqanñachu. Iskay chunka kimsayuq kapitulumanta qhipa versículokunapi, Jesúsqa Sanedrínpa hawanpi taripayta willarqan, chay taripaytaq “pusaq” ayqeykunawan nisqapim rimarisqa kachkan, chayhinataq llullaqa rikuchin arcapi pusaoq almakunata, circuncisiónpa pusaoq p’unchawninta, kawsarimuypa pusaoq p’unchawninta, Abrahammanta pusaq miraykunata, tawa pachak kimsa chunka watakunata, hinallataq wakinkunatapas. Chay llulla yupay “pusaq” sut’inchasqa kachkan llulla Levitawan.
Verily I say unto you, All these things shall come upon this generation.
Cheqaqmi niykichikman: Kaykunata llapanta kay mirayman hamunqa.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
¡Jerusalén, Jerusalén!, profetakunata wañuchiq, hinaspa qanman kachamusqakunataraq rumiwan maqaq, hayk’a kutiñataq munarqani wawaykikunata huñuyta, imaynachus wallpa sapan raprankuna urapi pollonkunata huñun, chayhinata; ichaqa qankuna mana munarqankichu. Qhawariychik, wasiykichikqa qankunaman saqisqa kachkan chunlla.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Arí, qankunaman nini: kunanmantaqa mana rikuwankichischu, kayta nisqaykikama: “Saminchasqa kachun Señorpa sutimpi hamuqqa.” Mateo 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Mateo qelqa iskay chunka iskayniyuq tukukun mana allin runakunata q’ipikunaman watasqa kananpaq rikch’achiywan, hinaspataq Cristoqa simi apanakuylla ruraq judíokunawan qhipa tinkuyninwanmi tukukun. Chaymanta 24 kaq chunka tawa qelqapi Payqa templomanta qhipa kutita lluqsin, ñawpaq Israelpaq llank’anankunatapas saqespata. Chay qelqaqa qallarisqanpi kasqanmanta hina tukukun, paykunapa wasiyninku ch’usaqta paykunaman saqisqa kasqan nisqawan; templota ñawpaq kuti pichaspa “Yayaypa wasi” nisqanqa, kunantaq ch’usaq judíokunapa wasinñam karqa.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
24 ñiqi kapitulupeqa, Jesusqa templomanta, hinaspa qayllamusaq chinkachisqanmantapas tapukuykunata kutichinqa. Chay chinkachiyqa kikin chay mirayllapi pasanan karqa, mayqinchus mach’aq asiru miray karqa. Payqa chay templomanta lloqsirqan mana kutimunanpaqña, chayrayku willakusqan qhawaykunaqa literal mana espiritual Israelmanta rimashan. Imaynachus Cristoqa Laodicea nisutamanta Qanchis Punchaw Adventista iglesiapa templo-ninmanta lloqsinqa, ñawpaq Israelwan rurasqan hina; chay pachallataq pachak tawa chunka tawayoq waranqa runakunapa runa templonqa wiñaypaq Divino templowan huñusqa kanqa. Jesusqa ñawpaq Israelpa templonmanta lloqsispaqa, ñawpaq pactopi llaqtanta wiñaypaq rakirqan.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Mateo qillqapi chunka hukniyuqmanta iskay chunka iskayniyuq kamaqa, Génesis qillqapi chunka hukniyuqmanta iskay chunka iskayniyuq kama siq’ipa omega-ninmi. Génesis chunka hukniyuqpi chay siqi qallarispaqa, Babelpa qallariynintawan, Babelpa wañuypa pactonwan ima sut’iyachin; chaymi omega hunt’ayninta tari Apocalipsis qillqapi chunka qanchisniyuq capítulo, chunka hukniyuq versículopi, chay versículotaqmi chunka hukniyuqmanta iskay chunka iskayniyuqkama kaq versículokunapa chawpi chawpin. Génesis, Mateo, hinallataq Apocalipsis qillqakunapi chunka hukniyuqmanta iskay chunka iskayniyuqkama kaq capitulokunapa chawpinqa, sapa hukninpi estandarteta utaq llulla estandartenmi sinchita reqsisichin. Génesispiqa circuncisión karqan, Mateopiqa Pedro hinallataq Rumi, mayqen patanpi Cristoq iglesianta hatarichinqa karqan, Apocalipsispiñataq chay llulla bestia karqan, mayqencha karqan, kashan, hinaspa wichariqamunqa; paymi pusaj kaq, qanchisniyuqmantataq kaq, chaymantaq dragónwan kasarasqa.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Chunka huk iskayniyuq, iskay chunka iskayniyuqwan kuska, kaykunaqa unanchaqkuna kanku Divinidadwan runa kaywan huñusqanta reqsinapaq; chaymi Cristoqa kamachikuyninta sonqonchiskunapi hinaspa yuyayninchiskunapi qillqashan nisqapi chiqap asunto kaq. 11 hinaspa 22qa pachak tawa chunka tawa waranqa runakunap pactonpa unanchaqninmi kanku. Mateo qelqapi, iskay chunka kimsayoq kapitulumpi, llulla saserdociyoqa pusaq llaquykunata chaskirqan; chay pachallapitaq, cheqaq saserdociyoqa jawk'arisqa kachkan. Saserdotekunaqa qanchis p'unchawkama t'aqasqa karqanku, pusaq kaq p'unchawpitaq serviyta qallariqku.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Mana accidentalchu kanchuqchu sacerdotekunapa qanchis p’unchay consecraciónninku, paykunapa servicionku qallarinanpaq pusaj kaq p’unchaypi, Números qillqapa pusaj kaq capitulonpi huk kaq versículomanta qallarisqanmanta; chayrayku “81” sacerdotekunapa símbolonmi.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Hinaspataqmi Señorqa Moisesta, nispa: Aaronta churiykunatawan pusamuy, p’achakunatapas, hawiy aceite-taq, huchamanta ofrendapaq huk torotapas, iskay carnerokunatapas, mana levaduran t’antakunawan huk canastatapas; llapa huñuysqataq tantachimuy tinkunakuna karpapa punkunkama. Moisesqa Señor kamachisqanman hina ruwarqan; huñuysqataq tantachisqa karqan tinkunakuna karpapa punkunkama. Hinaptinmi Moisesqa huñuysqaman nirqan: Kaymi Señorpa kamachisqan ruwanakunapaq. …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Qankunapa punkunmantaqa ama lluqsinkichischu qanchis p’unchawkama, churasqa kasqaykichej p’unchawkunan tukukunankama: imaraykuchus qanchis p’unchawmi pay qankunata churanqa. Kay p’unchaw imayna rurakusqan hina, chayhinallatataj Señor kamachisqa ruranankupaj, qankunapaj pampachana kananpaj. Chayrayku qankuna tiyanqankichis tinkunakuy carpap punkunpi p’unchaw tuta qanchis p’unchaw, Señorpa kamachisqanta waqaychaspa, ama wañunkichischu: ajinatan noqaqa kamachisqa kani. Chaymi Aarónwan churinkunaqa llapa imatapis rurarqanku Señorpa Moisés nisqanwan kamachikusqanta. Qanchis p’unchawmanta qhepan, pusajñiqin p’unchawpiqa, Moisés wajyarqa Aarónta, churinkunata, Israelpa kurajkunatataq; hinaspataq Aarónman nirqa: Huchapaj ofrendapaj huk malta torillota hap’iy, rupachina sacrificiopajtaq huk carnerota, mana ima pantasqayojta, Señorpa ñawpaqenpi hayway. … Hinaspa Moisés nirqa: Kaymi Señor kamachisqasqa ruranaykichejpaj: hinaspataq Señorpa k’anchaynin rikurimunqankichisman. … Hinaspa Aarón makinta ayllusman oqarispa bendecirqa, huchapaj ofrendata, rupachina sacrificiota, allinyachina sacrificiokunatawan haywasqanmanta uraykamurqa. Chaymantataq Moiséswan Aarón yaykurqanku tinkunakuy carpaman, hinaspataq lluqsispanku aylluta bendecirqanku: hinaspataq Señorpa k’anchaynin llapa aylluman rikurirqa. Hinaspataq Señorpa ñawpaqenmanta nina lluqsimurqa, altar patapi kaq rupachina sacrificiota, wirankunatapas ruparqa: chayta llapa ayllu rikuspanku qaparirqanku, uyankuta urallaman churakuspa. Levítico 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Iskay chunka kimsayoq capítuloqa qillqasqa kachkan llullakuq Levitakunata reqsichispa, cheqaq Levitakuna sellasqa kasqanku p’unchaypi rikuchisqa kaqtin. Mateo qillqapa iskay chunka iskayniyoq capitulon tukukuyninpi mana pipas Jesusmanta aswan tapunayta atirqachuña; chaymanta iskay chunka kimsayoq capitulopi payqa pusaj llakikuykunata churarin, Sanedrínpa probacionnin wisqasqaña kasqanta reqsichispa, hinaspataq ejecutivon juiciota qallariynin chaypacha kananpaq. Iskay chunka tawanayoq capitulopiqa templota reqsichin judíokunapa wasin hina. Importante-mi capitulokunapi qatipakuyninta rikuyqa.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Mateopa chunka hukniyuqmanta iskay chunka iskayniyuqkama kapitulukunaqa, Diospa akllasqa llaqtanwan rurasqan pactopa contexto-pi, pachak tawa chunka tawa waranqa runakunapa selloswan tukukuynin reqsichin. Palmonipa alpha nisqa chunka hukniyuq kapitulopi simbolismon, hinaspa Paypa omega nisqa iskay chunka iskayniyuq kapitulopi simbolismonpas, kapitulukuna ukhupi willakuyta yapanku.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Iskay chunka kinsa kaqmi allinchanakuymi, Diospa hinantinwan runa kaywan huñunakuy, iskay chunka kinsa yupaywan rikuchisqa hina. Ichaqa chay chunkaqa willakun qura mallkikunaq ejecutivon taripayninmanta, llulla saserdociomanta, llulla levitakunamanta. Llapa saserdoteqa levitam karqa, ichaqa mana llapa levitachu saserdote karqa. Leviq mirayninkunapiqa, Aaronpa yawar miraynillan saserdociopaq allinchasqa karqa. Bibliam riqsichin levitakuna iskay chunka phisqayoq watapi llamk’ayta qallarinankuta, ichaqa Kohatpa churinkuna kimsa chunka watapi llamk’anankuta.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Hinaspanmi Señorqa Moisesmanpas Aaronmanpas rimarqan, nispa: Leviq churinkunamanta Cohatpa churinkunata yupaychaychis ayllunkunaman hina, taytankupa wasinkunaman hina, kimsa chunka watayuqmanta pichqa chunka watayukkama, llapallan ejército llamk’ayman yaykuqkunata, huñunakuy tabernáculopi llamk’anankupaq. Números 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Yupay “30” nisqaqa rikuchin sacerdotekunata Kohatpa yawar mirayninpi kaqkunata, payqa Levípa churin karqa, hinaspa Kohatpa churinmi karqa Amram, paytaq Aarónpa taytan karqa. Leví nin “Diosman watasqa utaq hukllachasqa.” Kohat nin “Paypa qayllanpi tantasqa.” Amram nin “hoqarisqa runakuna,” hinaspa Aarón nin “k’anchay apaq utaq hoqarisqa chawpichaq.” Llapan kuskapi, paykuna qawachinku huk puriyta Puka Lamar qochamanta Sinaíman, chayhina qawachispa Dioswan pachak tawa chunka tawa waranqa runakunaq rimanakuyninta, paykunaqa runa templom kanku, diosmanta templo wan hukllachakuq; Cristo iskay kutita makin mast’arispan puchuq llaqtanta huñun Santuarioman, chaypitaq payqa paykunata hoqarin hinaspa hatunchan, Hanaq Sacerdote Hatunwan k’anchachisqa kashaqtinku, imaynan Shadrach, Meshach, Abednego-ta k’anchachirqan hinata.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
“30” yupayqa sacerdotekunapaq wakichikuy pacha kasqanta rikuchin, chaymanta 25, Levita runakunapa watan hina, 30-man churana, sutin sutinta hina, imaraykuchus llapa sacerdoteqa Levita karqan, ichaqa mana llapa Levitaqa sacerdotechu karqan. Kimsa chunkaqa wakichikuy pachata rikuchin, chaymi 1989 watapi qallarikurqan, tukuypa pacha chaypi, hinaspata Estados Unidos llaqtapi domingo kamachiypi tukukun. Iskay chunka phisqaqa, Levita runakunapa unanchaqnin hina, iskay kastakuna chawpipi t’aqakuy unanchaqpasmi, sacerdotekunawan tupachisqaqa t’aqakuyta reqsichin. Iskay chunka phisqaqa domingo kamachiypi Levita runakunatawan llulla Levita runakunata t’aqayta señalaykun, hinaspata chiqap sacerdotekunamanta chiqap Levita runakunamanta rimakuspaqa huk sapa kayta rurallantaqmi, ichaqa mana millay t’aqakuychu, imaynatachus llulla Levita runakunawan kasqan hina.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Qohatqa karqa Levípa kimsa hatun rak’inkunamanta hukninmi karqan (Gersónwan, Merariwan kuska). Sacerdotalkunaq mirayninqa sut’inchasqa hamurqan Qohatpa miraynin Aarón nisqamanta. Aarónqa Levímanta tawa ñiqin miraypa mirayninmi, sacerdotal atiynintaq kay Qohatpa rak’in ukhupi qharikuna mirayninllapamantaqmi hark’asqa karqan. Qohatkunaqa llapanku (Qohatpa llapa mirayninkuna) aswan santu kaq imaymanakunata apaypaq hatun yupaychasqa kanku, ichaqa Aarónpa mirayninllam altarpipi hinaspa santuario ukhupi sacerdotalkunaq rurayninkunata cheqaqtapuni ruranankupaq atiq karqan. Aarónqa Joelpa “machu qharikuna” nisqanwan, utaq Ezequiel pusaq ñiqin capítulo ukhupi intiyman k’umuykakuq “ñawpa qharikuna” nisqanwan kikillan tawa ñiqin miraytam rikuchin.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
24 muyuriyoq mitakuna (rakiykuna) sacerdotekunapaq —hinallataq mana sacerdotekuna levitakunapaq yanapakuy llamk’ayninkupi, takiqkuna hinataq punku waqaychaqkuna hina— Rey Davidpa kamachisqanmi karqa. Davidqa Aaronpa mirayninkunata 24 muyuriyoq rakikuna-man rakirqan mitapi llamk’anankupaq (1 Crónicas 24:1–19). Davidqa, sacerdotekuna Zadocwan (Eleazarp aypi linuyninmanta) Ahimelecwanpas (Itamarp aypi linuyninmanta) yanapasqa, paykunata 24 huñukuykunaman rakirqan (16 Eleazarp aswan hatun ayllunmanta, 8 Itamarp ayllunmanta). Surtikuna wisch’usqa karqan llamk’aypa ñawpaqninmanta qhipaqninman ordennin yachanapaq.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Sapa kursoqa huk semanata servirqan (Sábadomanta Sábadokama), watapi iskay kuti, hinallataq llapa kursokuna kuskallaña servirqanku hatun fiestakuna p’unchaykunapi (Pascua, Pentecostés, Tabernáculos). Davidqa chay hinallataq mana sacerdotekuna levitakunatapas 24 kursoman rakirqan takinapaq, punku waqaychanapaq, huk kaq llamk’anakunapaqpas (1 Crónicas 23–26). Kay sistemaqa Salomónpa urasninpi churakusqa karqan (2 Crónicas 8:14), hinaspataq Iskay Templo pacha tukuy tiempopi qatiqllaspa purirqan. Juan Bautistaq taytan Zacaríasqa Abíaspa kursonpi karqan—Lucas 1:5; 1 Crónicas 24:10. Sacerdotekunaq 24 kursokunaq ordenninqa suertemanta akllasqa karqan, hinaspataq Zacaríasqa Abíaspa kursonpi karqan; paymi iskay chunka tawa kursokunamanta “pusaj kaq” kursota rikuchirqan. Zacarías sutinqa nin “Dios yuyarin,” hinaspataq taytanpa sutin Abías nin “Diosqa ñuqa taytaymi.”
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Hanaqpachapi kaq Taytaqa yuyarirqan Mesíaspaq ñanta waqichananpaq huk willakuqta hatarichinanpaq simisqanta. Ichaqa Zacariaspas domingo kamachimanmi tupaqchakun, chaypim samana p’unchayqa—runakuna wiñaypaq yuyarinankupaq kaq p’unchay—qhipa pruebayman tukupun. Zacariasqa sacerdotem sut’inchan, Abíasmanta kaq mit’api, mayqinchus “pusaqniyuq” mit’a nisqa. Zacariasqa angelpa willasqanta mana creenchu, chayraykun upalla tukusqa, churin Juan paqarinankama. Juan paqariptin Zacariasqa Juanpa sutinmanta rimanakuyman haykun, hinaptinmi rimarin. Qhipa p’unchaykunapi profético rimariyqa Estados Unidos dragón hina rimarisqanmi.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Hinaspan p’unchawqa chayamuspan, wamrata circuncidananpaq hamurqanku; hinaspan suticharqanku Zacarías, taytanpa sutinta qatispa. Ichaqa maman kutichispa nirqan: Mana chaychu; aswanqa Juan sutiyuq kanqa. Hinaspan paykuna nirqanku: Mana mayqenniyoq aylluykimantapas kay sutiyuqqa kanchu. Chaymi taytanman señasta ruraraqkanku, imayna sutichayta munasqanta yachanankupaq. Hinaspan pay qillqanapaq tablata mañakuspa qillqarqan, nispa: Sutinqa Juanmi. Chaytaqa llapankum admirakurqanku. Chay ratolla simin kicharisqa karqan, qallunpas paskarisqa, rimarqan, Diosnintataq hatuncharqan. Lucas 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Juan Bautistaqa Abíaspa pusaj kaq mit’a sacerdotalmanta kasharqa, taytan hinallataq. Juanpa circuncisiónninpi, pusaq kaq punchawpi sutin tikrasqa karqa. Juan Bautistaqa chaykunata rikch’achin, mayqenkunachus sacerdotekuna kanku, tawa ñiqin miraymanta, Dioswan pactopi kashaqkuna, paymi sutinkuta tikran (Laodiceamanta Filadelfiaman), pactopa señalinwan sellaspa, Estados Unidos dragón hina rimaptin.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Ñuqanchikqa Diospa templonmi kanchik. Templomanta rimak proféticokunaqa sapa qhari warmimanmi rimashan, chay hinallataq llapa huñusqa runakunamanpas; Diospa iglesianqa templopas kashanmi. Chaymantapas, hanaq pacha templopas kanmi, Señorpa templontaqa Cristom kinsachin. Paymi cimientota churaykun, paymi templopa patanman tukuchiq rumi churan. “25” yupaypa simbólo kasqanman hinaqa, 25 yupayqa Levitakunata rikuchin, paykunaqa Malakías libro kimsa kaq capitulopi llulla Levita-kunamanta pichasqa (rakisqa) kanku, chay kikillan pasajemantaq ch’uyachasqapas kanku. Ezequiel libro 40-manta 48-kama capitulokunapiqa huk simbólico templo ancha sut’intawan willasqa kashan. Kawsay unuqa chay templomantam lloqsispa hallp’ata junt’an.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
Admirablemi chay ruwayqa, Diospa kamachisqan, paypa serviqninkunawan hunt’achinanpaq, sutin hatunchasqa kanampaq. Diosqa Joséta Egipto llaqtapaq kawsaypa pukyuta ruwaran. Joséwanmi chay llapa runakunapa kawsaynin waqaychasqa karqan. Danielwanmi Diosqa Babiloniapi llapa yachaq runakunapa kawsayninta salvarqan. Kay qispichikuykunataq yachachiy rikch’achiy hina karqan; runakunamanmi sut’incharqan Josépa hinaspa Danielpa yupaychasqan Dioswan huñunakusqankumanta haykuq espiritu bendicionkunata. Chay hinallataq kunan p’unchaykunapipas Diosqa munan llaqtamasinpa nisqa kay pachaman bendicionkunata apamuyta. Sapa llank’aqmi, sonqonpi Cristo tiyasaq, sapa pimi munan munakuyninta kay pachaman rikuchiyta, Dioswan kuska llank’aq runam, runa kaypa allinchananpaq. Imaynan Salvadormanta hukkunaman qunanpaq graciata chaskin, chay hinam llapa kayninmanta espiritu kawsaypa mayu lloqsimun. Cristoqa hamuran Hatun Hampiq hina, huchaqa runa ayllupi rurasqan ch’akikunata hampinanpaq; hinaspa paypa Espiritun, serviqninkunawan llank’aspa, huchawan onqosqa, ñak’arisqa runakunaman qun atiyniyuq hampiy kallpata, cuerpopaqpas almapaqpas allin ruwayniyuqta. “Chay p’unchaypi,” nispa qelqa nin, “Davidpa wasinpaq hinaspa Jerusalén llaqtapi tiyaqkunapaqmi kichasqa pukyu kanqa, huchapaq hinaspa mapakuypaq.” Zacarías 13:1. Kay pukyupa yakunkunapiqa hampiy atiyninkuna kanku, cuerpopa hinaspa espiritupa onqoyninkunata allinyachinankupaq.
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Kay pukyumanta lloqsimun Ezequielpa rikuyñinpi qhawasqa atiyniyuq mayu. ‘Kay yakuqkuna lloqsimunku inti lloqsimuy lado suyuman, uraykunku chunya pampaman, hinaspataq yaykunku qochaman; chay qochaman apasqa kaspankutaq, yakukuna hampisqa kanqaku. Hinaspa pasakunqa, tukuy kawsak, kuyuq, maykamanpas mayukuna chayamusqanman, kawsanqa…. Mayu patapi, kay ladopipas wak ladopipas, wiñanqaku tukuy mikhunapaq sachakuna; rapranku mana ch’akinqachu, nitaq rurunku tukukunqachu: killa-killa musuq ruruta qonqa, santuario-manta yakunku lloqsimusqanrayku; ruruntaq kanqa mikhunapaq, raprantaq hampipaq.’ Ezequiel 47:8–12.” Testimonies, volumen 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Ezequielpa templonqa aswan hatun yachachikuq profetik simbulismom, hinaspan Juanman kamachisqa karqan Apocalipsis chunka hukniyuq kapítulopi templota tupunanpaq, ichaqa patio nisqata saqenampaq. Chayta kikillan Ezequielpa templonman ruraptinchikqa, tarinchikmi iskay aswan rikurisqa yupaykunata templo tupukunapi, sacerdocio nisqata sut’inchanku. 50 codos nisqa yupaymi aswan rikurisqa, hinaspan chunka huk kuti kutichisqa kachkan sapa punku komplejopa llapan suniynin hina (Ezequiel 40:15, 21, 25, 29, 33, 36, hukkunapas). 50 nisqaqa wakin muro hinaspa cámara nisqakunapa suniyninkunapipas llamk’achisqa kachkan (42:7–8). Chaymi hawapi punkumanta ukhu punkukama hunt’asqa punku purinata qhawanachin.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
25 codo nisqaqa sut’i iskay kaq aswan reqsisqa medida kashan. Chunka kutita kutichisqa kashan punku huñukunakunapa anchon hina, llamp’uynin hinapas (Ezequiel 40:13, 21, 25, 29, 30, 33, 36). Tinkuchisqa kaspa, 50 hinallataq 25wan kuska, suqta hatun punkukunapaq sapa kuti 50 por 25 nisqa rectángulo rikch’aq patrónkunata ruwanku. Kay 50 por 25 yanapayninqa uku cheqakunaman yaykuq punkukunapa arquitectónica willakuyninta kamachin. Templopa wasinpi kikinpiqa manam huk parchu kanan hina sistemática frecuenciayuq kutichisqa kashan.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Levita runakunaqa ruwanakuyman yaykurqanku 25 watayuq kaspa (Números 8:24: “iskay chunka phisqayuq watamanta wichayman yaykunqaku llamk’anankupaq serviciopi”). 50 watakama servirqanku (Números 4:3, 39, 43; 8:25: “phisqa chunka watakama”). Chayqa cheqaqtamin 25 wata activo servicio karqanman (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Chhaynaqa, Levita runakunaq servicionninpa iskay chunka phisqa watakunaq unaychasqanmi chiqanta rikuchikun iskay chunka phisqayoq, pichqa chunka codo tupuyninkunapi, chaykunataq temploq punkunkunatawan wasinpa sayayninta kamachin—kikin chay lugarpi, maypicha Levita runakuna serviq karqanku. Ezequielpa templonpa hatun tupuyninkuna, chayri, atipaq iglesiaq templonwan pachak tawa chunka tawa waranqa runakunapa templonwan, arkitecturan hina wakichisqan kanku kikin chay templopi maypicha paykuna serviq kanan karqa; HINALLATAQ, tawa chunka suqta cromosomakunaqa sayarichisqa kanku kikin chay templopi maypicha Diospa llaqtan serviq kanan kachkan. Palmoniqa firmaninta churaykurqan sapa runaq templonmanpas, hinallataq huñusqa cuerpopa templonmanpas, chaymi Paypa novianna kanqa.
We will continue these lines in the next article.
Kay sutinchiskun kay qillqapi qatiq artículo nisqapi.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Responsabilidadpi kaqkunaqa manan tikrakunanichu kay pachaq kikillanmanta kusisqa, qhapaq kayman waqllasqa kamachiykunaman; manan chayta atinkuchu; hinallataq atiykuman chaypas, Cristopa hinalla kamachiykunaqa mana saqinkumanchu. Achka yachachiyta qonam tiyan. ‘Pitataq Pay yachachinqa yachayta? pitataq hamut’achinqa yachachiyta? ñuñumanta qispisqakunata, chuchumanta hurqusqakunata. Kamachiyqa kanan tiyan kamachiy patapi, kamachiy patapi; siqi patapi siqi, siqi patapi siqi; kaypi aslla, chaypi aslla.’ Chay hinaqa Señorpa siminqa pacienciawan wawakunaman apamusqa kanan, tayta-mamakuna Diospa siminta creenakunaq ñawpaqenpi wiñaypaq churakusqa. ‘Simi qhellisqawan huk simipi kay llaqtaman rimarinqa. Paykunaman nirqan: Kaymi samay, chaywan sayk’usqakunata samarichinki; kaymi musuqchayqa; ichaqa manan uyariyta munarqankuchu. Chayrayku Señorpa siminqa paykunapaq karqan kamachiy patapi kamachiy, kamachiy patapi kamachiy; siqi patapi siqi, siqi patapi siqi; kaypi aslla, chaypi aslla; ripunankupaq, qhepaman urmanankupaq, p’akisqa kananpaq, toqllasqa kananpaq, hapisqa kananpaq.’ Imarayku?—imaraykuchus mana kasukurqankuchu Señorpa simin paykunaman hamusqanta.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Kayqa nin: mana yachachisqa kasqankumanta, ichaqa kikinkupa yachayninta munakuspa waqaychasqanku, hinaspa kikinkupa yuyaykuna hina llamk’anankupaq akllasqanku. Señorqa paykunaman kay pruebata qon, paypa yuyaychasqanman hina sayarinankupaq hinaspa paypa yachachikuyninta qatipakunankupaq utaq mana chaskispa kikinkupa yuyaykuna hina ruwanankupaq; chaymantaqa Señorqa paykunata saqenqa mana pantay atina rurayninkumanta paqarimuq chiqap ruwayninqa hamunankama. Llapa ñanninchiskunapi, Diosman llapa servicioninchiskunapi, Payqa rimawanchis: ‘Sonqoykita qoykuway.’ Diosqa munan kasukuq, yachachikuyta chaskiq espirituta. Mañakuyman allin kayninta qomuqqa kaymi: munakuq, kasukuq sonqomanta samasqa kasqan.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Diosqaqa runankunamanta wakin imakunata mañan; paykuna ninku chayqa, Kay ruwayta ruwanaypaq sonqoyta manam qoykusaqchu, Señorqa saqin paykunaqa sut’inchasqa yachayniyoq k’askachakusqanman hina purinankupaq, hanaq pacha yachaymanta mana kaptin, kay qillqasqa simi [Isaías 28:13] hunt’akunan kama. Manam niynaykichu, Señorpa pusakuyninta qatikusaq huk t’aqllaman chayamunaykama, chayqa noqapa yuyayniywan allin tinkusqanman hina, chaymantataq kikiyki yuyaynikikunata sinchita hap’ipakuspalla, Señorpa rikch’ayninman hina mana rurachikuyta munaspayki. Tapukuy kayta kasun: ¿Kaychu Señorpa munaynin? mana: ¿Kaychu —–pa rimaynin utaq yuyaynin?” Testimonies to Ministers, 419.