The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Joelpa tawa mirayninkuna Diospa uvas chakranta 1863 watamanta Domingo ley kama hukmanta hukman aswan hatun tukuy chinkachiyta rikuchin. Tawa yupayqa Cristopa carácterninpa tawa allin kayninkunatapas unanchan. Santuariopi querubinkuna tawa uya rikuriykunayuqmi kanku, chay rikuriykunataq ñawpa Israelpa tawa rakiywan tupachkan, paykuna santuariopa muyuriyninpi tiyaspankum. Chaymantaq tawa evangelio-kunatapas representan.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Uyanakuna rikch’ayninmantaqa, tawaqninpas runapa uyanta karqaku, paña ladonpita leonpa uyantapas; hinaspa tawaqninpas lloq’e ladonpi toropa uyanta karqaku; chaymantapas tawaqninpas ankapa uyanta karqaku. Ezequiel 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Ñawpaq kaq uywataq leonman rikch’akurqan, iskay kaq uywataq torituman rikch’akurqan, kimsa kaq uywataq runapa uyanta karqan, tawa kaq uywataq phawachkaq ankaman rikch’akurqan. Apocalipsis 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Bibliaqa (Números 2) nisqanpi willakun chunka iskay ayllukunamanta (Levita mana yupaykuspa, paykunaqa tabernáculo muyuriqpi chaylla campamentokurqanku), tawa campamentoman wakichisqa kashqankuta, sapa hukninpi kinsa ayllukuna kashqankuwan, santuario muyuriqpi tawa hatun suyukunaman churakusqa, sapa hukninpis huk estandarte urapi, chayqa ninanmi bandera utaq señas nisqanta. Chay churayqa huk simbólico paralelotam rurarqan, maypichus kay pachapi campamentoqa hanaq pacha trono querubinkuna waqaychasqanman rikch’akuq.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Judá suyunchakusqa inti lluqsimuqman qhawaykuspa, santuario punku yaykuna chimpapi kasharqa. Judápa estandartenqa leónmi karqa, imaraykuchus chayqa Judá ayllumanta León nisqata rikuchin. Judáwan kuska iskay ayllukunaqa Isacarwan Zabulónwan karqaku. Juanpa rikuyñinpi, ñawpaq kaq uywaqa león hina karqa, hinaqtin Ezequielpa querubinkunapas leónpa uyayuq karqaku. Rubén, runapa unanchan, uray lado-pi kasharqa Simeónwan Gadwan kuska. Inti haykuna lado-pi kasharqa Efraín, Benjamínwan Manaséswan kuska, torowan rikuchisqa. Chinchay lado-pi kasharqa Dan, Aserwan Neftalíwan kuska, ankawan rikuchisqa. Ayllupa tawa uyakunawan hanaq pacha santuario nisqawan t’inkisqanqa tawa evangelio-kunapi rikuchisqa kashan.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mateoqa Judá ayllumanta Leónmi, Marcosqa sacrificiopaq toromi, Lucasqa runam, Juantaq alto patapi phawq águilam. Cristoqa Judá ayllumanta León hina kachkaspa, kikinmi sut’ichakun imaynachus payqa selloq, sello paskarqaqpas profético Siminta. Mateo qhelqapiqa aswan achka chiqap sut’inchaykuna kashan Mesíasmanta profecíakuna hunt’akusqanmanta (12), wakin kimsa evangelio junt’asqanmantaqa. Manam ni asllapas kikillanchu.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Mateo qillqasqa libroqa Diospa profético Simiyninta rikuchin. Lucasqa, hampiq kasqanrayku, evangeliunta qhawarichin Cristoqa Runapa Churin hina kasqanman hina; Lucasqa runapa uyansi kasqanrayku. Marcosqa Cristomanta evangeliunta qhawarichin sacrificiopaq ofrenda hina Cristo sut’inchasqanman hina; Marcosqa toromi kasqanrayku. Juanqa alto phawachkaq ankaymi, paymi Cristopa evangeliunta qhawarichispa Diospa ukhupi kaq profundo imakunata rikuchirqan.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Munasqanmi entiendenapaq Mateo qelqapi librota imayna representasqa kachkan profetico Simi ukhupi. Mateo qelqapi libroqa Judá ayllumanta Leónmi, profetico Siminpa Kamachiqninmi, pakasqa imakunapa Admirable Yupaychaqninmi, Admirable Rimay Yachaqmi, paymi Siminta sellan, hinaspa kicharin. Jesúsqa Alfa hinaspa Omega kachkan, paymi Simi. Mushuq Testamentoq ñawpaq libro hinaspa qhepa libroqa profetico librokunam. Achka runakuna kay cheqaqta yachanku Apocalipsis librotaqa, ichaqa mana hina qhawarqankuchu Mateoqa Mushuq Testamentoq alfa kasqanta, chayrayku Mushuq Testamentoq omega nisqanwan tupananmi. Tukukuyninta representananmi, chayqa Apocalipsis libro.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Chaymi, Mateo qillqapi tariqtinchik Génesispa pactopa historianninp parallelon, chunka hukniyuqmanta iskay chunka iskayniyuq kama capitulokunapi churakusqata, mana aswanchu kayqa cheqaq kaqmi Mateo ayllumanta León unqaykuchisqan. Génesispi, Mateopi, hinaspa Apocalipsispi rikuchisqa chunka iskayniyuq capitulokuna, mayqenkunachus pactopa historianta qawachinku, kunanqa unqaykuchisqañam kachkan; hinaspataq riqsichkanchikmi Mateo qillqapa iskay chunka kimsayuq capítulon yachaysapakunapa hinaspa mana yuyayniyuqkunapa t’aqanakuyta uvas chakramanta parabolapi rikuchisqanta. Pusaq llaqllakuykuna ñawpaq pactopa runakunapa hawanpi, mayqenkunachus profecíapi tinkuchkanku pusaq almankunawan, chay pusaq almankuna pachak tawa chunka tawa waranqa runakunata rikuchispa qespichiyman arcaman siqaqkunata. 23 yupayqa hanaq pacha santuariopi qallarisqa llamk’anata rikuchin, maypachachus 2300 p’unchaykuna tukukuyninta chayarqan 1844 watapi, octubre killapa 22 p’unchayninpi, hinaspataq wakmanta ruwanqa utqay hamuq domingo kamachikuypi. Capítulo 23 kay cheqaqta señalachkan.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Iskay chunka tawaq ñiqiqa rikuchkan, Cristoqa apostata Israelwan rimayninta chayraq tukuspa, judiokunapa templonta qhipa kutikuy mana kaqpaq saqisqanmantam. Yupay 24 nisqaqa unay Israelmanta kunan pacha Israelman tikrakuyta unanchan, chaymi profetapa historiapin Cristo sayarasqa karqan, Mateo iskay chunka tawaqpi willakuyninta haywarispa. Mateo 24-pa profetapa willakuyninqa Hukllachasqa Ilustración Divinami, “línea sobre línea” nisqa metodologiata qhawachiq, mayqinmi aswan sut’inchaspa Milleritakunapa historianta rimarin, chayraykutaq pachaq tawa chunka tawaq waranqakunapa historiantapas. 24 nisqaqa Apocalipsis chunka iskayniyuq iglesiapi rikuchisqa, payqa killapa patanpi sayan, inti justicia-pa k’anchayninta qhawarichiq k’anchayta kutichimuq killapa hawanpi. Umanpin chunka iskayniyuq qoyllurkuna kashan, chaykunaqa 24-ta rikuchin, payqa Cristo paqarinanman pusamuq historiata rikuchisqanrayku, maypicha unay Israelpa chunka iskayniyuq ayllunkuna kunan pacha Israelpa chunka iskayniyuq disipulonkuna tukunan karqan. Iskay chunka tawaq ñiqipiqa 1798 watamanta hatun llakikuykama Milleritakunapa historia rikuchisqa kachkan. Chaymantaqa Mateo 25 hamun.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

25 yupayqa Levita runakunapa unanchaqninmi, allin kasqankumanta mana allin kasqankumanta ima kaptinpas; ichaqa chaymanta aswan hatunpaqmi yachaq wan saqra Levita runakunapa t’aqasqa kasqankuta rikuchin. Mateo 25 nisqaqa kimsa testigokunapi, utaq kimsa rikch’achiy willakuykunapi, iskay chunka pisqa yupaywan rikuchisqa t’aqanakuypa rurayninta reqsichin. Chaymi, chunka sipaskunamanta rikch’achiy willakuyqa Millerita runakunapa historianta rikuchin, hinallataq pachak tawa chunka tawa waranqa runakunapa historiantapas. Chay historiaqa ñawpaq angelpa historiann, talentokunamanta rikch’achiy willakuyqa iskay ñiqin angelmi, ovejakuna hinaspa cabrakunamanta rikch’achiy willakuytaq kinsa ñiqin angelpa taripakuyninmi.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Kapítulu 26 asta 28 ta identifiká istória di Páskua ti komisaun evanjéliku pós‑krusifikason.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Hinaspanmi, Jesús llapa kay nisqankunata tukuruspa, discipulonkunaman nirqan: Qamkuna yachankichikmi iskay p’unchaymanta Pascua raymi kananpaq kasqanta, hinallataq Runapa Churin chaskichisqa kananpaq, chakatasqa wañuchisqa kananpaqpas. Mateo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

26 ñiqinpi imaymana señalkunamanta huk pisiyachisqa willakuyqa kinsañiqinmanta pichqañiqinkama Jesus-ta wañuchiyta munasqankumanta qillqasqa kasqanmi. Chaymanta soqtayuqmanta chunka kinsayuqkama Betaniapi Jesus-ta llipisqankumanta rimarin. Chunka tawayuqmanta chunka soqtayuqkama Judasqa kimsa chunka qullqi kutita chaskispa Cristo-ta rantikapun. Chaymantataq Pascua hamun disipulonkuna kuska, chunka qanchisniyuqmanta iskay chunka pichqayuqkama. Iskay chunka soqtayuqmanta iskay chunka qanchisniyuqmanta iskay chunka isqonniyuqkama Jesusqa Señorpa micuyninta sayarichin, hinaspataq kinsa chunkañiqinpi Pedroq negasqanta ñawpaqmantaraq willan. Kinsa chunka soqtayuqmanta tawa chunka soqtayuqkama Jesusqa Getsemanípi kachkan. Tawa chunka qanchisniyuqmanta pichqa chunka soqtayuqkama Jesus-ta hap’inku; chaymanta pichqa chunka qanchisniyuqmanta soqta chunka pusaqniyuqkama Jesusqa Caifaspa ñawpaqninpi hinaspa Sanedrínpa ñawpaqninpi kachkan. Soqta chunka isqonniyuqmanta ñawpaqmanqa Pedroq Cristo-ta negasqan sut’inchasqa churakun. Kay ñiqinqa chunka sut’i señalkunata hap’in, chaykunataq qhepa p’unchaykunapi yapamanta ruwasqa kanankupaqmi.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Iskay chunka qanchisniyuq t’aqapiqa chunka sapa rikuchiq señalkuna kachkallantaqmi. Jesúsqa Pilatoman entregasqa kachkan, hinaspan Judasqa sipikun, chaymantataq Jesúsqa Pilatopa ñawpaqenman pusasqa kachkan, chaymantataq Barrabásqa akllasqa kachkan, Pilatoqa Jesús-ta crucificasqa kananpaq entregan, chaymantataq Jesúsqa asipayasqa kachkan, chaymantataq crucificasqa kay, chaymantataq Jesúspa wañuynin, chaymantataq Jesúsqa pampasqa kachkan, hinaspan panteonpa cuidakuqkunaqa testificanku.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Iskay chunka pusajniyuqqa kimsa señalkunallataqmi kapun: ñawpaq kaqmi kawsarimusqa, chay qhepanta Sanedrínpa llullakuynin, hinaspataq hatun kamachiy. Kimsa kapitulukuna, iskay chunka kimsayuq sapaq señalkunawan chakatanamanta, chaykunataq huk pachak tawa chunka tawa waranqakunaq historiankupi yapamanta ruwasqa kanqaku.

Matthew 26 – Ten Waymarks

Mateo 26 – Chunka Ñan Señalkuna

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Kamachiq kuraq sacerdotekunaq, hinallataq kurakkunaq, Jesus-ta wañuchinankupaq rimanakusqanku (vv. 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Betaniapi alabastro cajayuq warmi jawisqan (vv. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Judasqa Jesus-ta 30 qullqi chiqallawan rantikuspa entregananpaqmi acuerdota ruwan (vv. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Pascua mikuyta wakichiy hinaspa discípulokunawan mikhuy (vv. 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Señorpa Cenanta Churaynin (vv. 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Simón Pedropa ñegaʼêhague rehegua (v. 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Getsemanípi ñak'ariy (vv. 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Jesusta traicionasqan hinaspa hap’isqa kasqan (vv. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Jesús juzgasqa Caifáspa ñawpaqninpi hinallataq Sanedrínpa ñawpaqninpi (vv. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Pedroq kimsa kutik kuti ñiysqan mana reqsisqanmanta (vv. 69–75)

Matthew 27 – Ten Waymarks

Mateo 27 – Chunka Señalkuna

  • Jesus delivered to Pilate (vv. 1–2)

    Jesusta Pilatoman entregasqa (vv. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Judaspa llakiywan wañuchikuynin (vv. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Jesús Pilatopa ñawpaqenpi – Roma kamachiy ukhupi formal juiciota ruwasqa (vv. 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Barabás-ta Jesusmanta akllay (vv. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilatoqa Jesus-ta chakatasqa kananpaqmi entregan, Barabás kacharisqa kasqanta chaypi hap’ispa.

  • Mocking and scourging by the soldiers (vv. 27–31)

    Aswanakuna hinallank’akuy soldadokunapa makinkupi (vv. 27–31)

  • The crucifixion (vv. 32–44)

    La crucifixión (vv. 32–44)

  • The death of Jesus (vv. 45–50)

    Jesúspa wañuynin (vv. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Musuq señalkuna hinaspa José de Arimatea pa pampachisqan (vv. 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Ch’askakuna wañusqa pamparaq wasiman qhawaqkunata churay (vv. 62–66)

Matthew 28 – Three Waymarks

Mateo 28 – Kimsa Señalniqkuna

  • The resurrection and empty tomb (vv. 1–10)

    Kawsarimusqankuna hinaspa ch’usaq sepulkrumanta (vv. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Saserdotekuna kurakkuna hinallataq machu runakunapas soldadokunaman llullakusqanku (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Hatun Kamachiy (vv. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Imaynanmi Cristoq kawsaynin, Betaniapi umachikuymanta Hatun Kachaykama, kay pachapi serviciunta tukuchirqan hinaspa allin willakuyta llapa nacionkunaman qallariychirqan, chay hinallataq kay kikinkuna señalkunapas Diospa puchuq ayllunpa kawsayninpi yapamanta rikurimun, probationpa tukukuyninman asuykaptinku hinaspa qhepa atipayninkuman.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Iskay chunka suqtaq iskayniyuq kaptin iskay chunka pusaqniyuq kama qillqasqa rakikunaqa Pascua historiata rikuchinku, iskay chunka kimsayuq sapaq waymarkakunaman hinast'asqa, chaykunataq kutinmanta rikurimunku domingo kamachiyman pusay historiapi hinallataq chaymanta qhipaman.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Cristo hamuqnin, ñoqanchikpa Hatun Sacerdoten hina, Aswan Santo Cheqman, santuario pichanapaq, Daniel 8:14pi rikuchisqa; Runapa Churin hamuqnin Unaymanta Kaqman, Daniel 7:13pi qhawachisqa hina; hinaspa Señorpa hamuqnin Templonman, Malaquías willakusqanman hina, chaykunaqa hukllaña ruwaypa nisqankunam; hinaspa kaypas rikuchisqa kashan qosasapaq hamuqnin kasarakuyman, Cristo chunka sipaskunapa yachachikuyninpi Mateo 25pi nisqan hina.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

2300 p’unchaykunapa tukukuynin 1844 watapi, octubre killapa 22 p’unchayninpi, Domingo p’unchaypa kamachikuyninpi yapamanta rikuchikun. Mateo qillqapa qhipa kimsa kapitunkunapi churasqa 23 unanchakuykunaqa reqsichinmi chaniyuq yawarta, chaywanmi Dios kaywan runa kay t’inkichisqa kachkan.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Cristopaq runakunapaq mañakuynin hanaq santuaripiqa salvaciónpa planonpaq hina ancha esencialmi, imaynatachus paypa wañuynin chakatachiska cruzpi karqa chayhina. Wañuyninwanmi chay llamk’ayta qallarin, mayqintachus kawsarimusqan qhipaman hanaq pachaman wicharispa hunt’ananpaq. Ñoqanchikqa iñiypa ukhunta yaykunanchikmi cortinapa washanman, ‘maymanchus ñawpaq yaykuq ñoqanchikrayku yaykusqa.’ Hebreos 6:20. Chaypim Calvariacruzmanta k’anchay rikch’akumun. Chaypim aswan sut’ita reparayta atisun redemptionpa pakasqa misteriokunata. Runapa salvacionninqa hanaq pacha mana yupay atina chaninwanmi rurakun; qosqasqa sacrificioqa Diospa p’akisqa leyninpa ancha hatun mañakuyninkunawan tupaqmi. Jesusqa Taytapa tronanman ñanta kicharin, paypa chawpinchayninraykutaq tukuy cheqaq sonqoyuqkuna payman iñiypi asuykuqkuna munayninku Diospa ñawpaqenman apasqa kanman.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Mateo qhelqep 23 ka lliw kallpawanmi llullaq sacerdociopa huchachakuyninta sut’inchan. Qhelqepkuna iskay chunka soqtayoqmanta iskay chunka pusaqniyoqkamaqa, qhelqep 23-pa omega-ninmi kanku. Llullaq levitakuna, machu runakunapa tawa miraypi aswan-aswan hatunyarqha hukkunku, chaymi qhipa kimsa qhelqepkunapi rikuchisqa señalkunata paqarichirqan.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Iscay chunka tawañiqin kapítulom sut’inchan, “línea tras línea” nisqa yachachiy ñanqa Cristop ñannin kasqanta, paymi Jerusalén llaqtap thuñichisqa kayninta llamk’achin kay kaqkunata, karqan kaqkunata, hamuq kaqkunatapas sut’inchananpaq.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Jerusalén llaqtapa urmaynin wata 70 d.C.-piqa, chay p’unchayllapim karqa, imaynatachus Jerusalén llaqtata Nabucodonosor ñawpaqta ñaqariychispa urmachirqan chay watapi. Jerusalén llaqtata Nabucodonosor urmachisqanqa ñawpaq historiaraqmi karqa; Cristopa historiantaq, maypachachus Tito Jerusalénta hap’irqan, kay pachapa tukukuyninta rikch’achirqan. Mateo 24qa “línea sobre línea” nisqa metodologíataq hatarichin; chayraykum “metodología” nisqaqa profétic testimoniopa huk imanan kaptin reqsichin.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

24 kaqpi Christoqa reqsichkanmi allinta entiendenapaq “chinkachiq millay llullu ruray” nisqata, Daniel profeta rimarisqanman hina, chaymi William Millerpa yachayniypa ancha hatun saphin karqa, hinallataq Danielpi rikuchisqa musquy rikch’ayninta sayachiq unanchan karqa. Chayqa Adventismopa hatarikuynintapas rikuchinmi, paykunaqa Danielpa qillqasqanpi “sapa p’unchay” nisqapa Millerite yachayta mana chaskispa qhespirqanku, chayraykutaq 2 Tesalonicenses iskay kaq qillqapi nisqa sinchi llullachiyta chaskirqanku. Chay kaqpi nisqaqa sut’ita Lucas 21wan t’inkisqa kachkan, chaymi Agosto 11, 1840-manta Octubre 22, 1844-kama reqsichin, chaymi 9/11-manta domingo kamachikuykama rikch’aynin karqa. Hinallataq Lucas 21:24pi “gentilkunapa pacha tiempokuna” nisqawanpas t’inkisqa kachkan, chayqa Moisespa “qanchis kutikuna” nisqata kicharinapaq huk ñawpaq hatun llave kachkan, hinallataq Apocalipsis chunka hukniyuqpi templota tupuywanpas tinkuchkan.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Qallariynin iskay chunka kimsayuq capitulomanta, chaymanta 24 nisqawan 25 nisqawan qatipakuspa, chaymanta tukukuqta 26manta 27 kama capitulokunawan, kimsa capitulokuna, iskay chunka kimsayuq waymarkakunata hap’iq, chaykunaqa iskay chunka kimsayuq capitulopa omega-ninmi alpha-ninman. Iskay chunka suqta yapasqa iskay chunka qanchisman, hinaspa iskay chunka pusaqman, “81” nisqamanmi haykun, chayqa sacerdociopa unanchaqninmi. Kimsa testigokunapi (Génesis, Mateo, hinaspa Apocalipsis) chunka suqniyuqmanta iskay chunka iskayniyuqkama capitulokuna huk siq’imi. Iskay chunka kimsayuqmanta iskay chunka pusaqniyuqkama capitulokuna cheqaq kaypa siq’inmi, chayqa 23 nisqawan qallarin hinaspa 23 nisqawan tukukun.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Mateo libro paqariq chunka capitulokunaqa kinsa profétic siq’ikunaq ñawpaqninmi. Chunka capitulokuna, chaymanta qatiq chunka iskayniyuq capitulokuna, chaymanta qatiq soqta capitulokuna. Diospa samaynin yachachiwanchik tukuy Bibliapa librokunaqa Apocalipsispi tinkunku hinaspa chaypi tukukunku, chayrayku tukuy Bibliapa librokunaqa Mateopi tinkunku hinaspa chaypi tukukunku. Mateoqa Judá ayllumanta leonpa uyanninkama hina, chunka iskayniyuq sapaq Mesíasmanta profecíakunata reqsichin, chay chunka iskayniyuq pasajekunataq Milleritakunaq historianpa hinaspa pachak tawa chunka tawa waranqakunapa señalkunata paqarichin. Apocalipsis libroqa Jesucristopa revelacionninwan qallarin, chay hinallataq Mateo ñawpaq capítuloqa Jesucristomanta huk revelacionta qawarichin, chaymi Moisespa kawsayninwan hinaspa testimonninwan tinkuchkan, Anticristopa historiannintawanpas, chaynallataq atipayuq iglesiapa kinsa elementonkuna reqsichispa, profeta, sacerdote hinaspa rey nisqakuna hina rikuchisqa.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mateo qallarin Jesucristoq rikuchisqanwanmi, Diospa akllasqa llaqtawan rimasqanku pactopi. Abrahammanta Davidkama chunka tawaqniyuq miraykuna karqan; Davidmanta Babiloniapi prisionman apasqa kaykama chunka tawaqniyuq miraykuna karqan; Babiloniamantataq Cristokama huknin chunka tawaqniyuq miraykuna kasharqan. Mateo qillqasqapi Cristoq mirayninqa Moiseswan tupaqmi, imaraykuchus Moisesqa Cristo omegaq alpha-ninmi. Moisespa pachak iskay chunka watayuq kawsayninqa Noépa willakuy historiapi pachak iskay chunka watayuq pruebanapa pachasninwan tupaqmi. Chayrayku Noépa pactonqa akllasqa llaqtapa pactonwan tinkisqami. Moisespa pachak iskay chunka watankunaqa kimsa tawa chunka watayuq pacha rakikuna kasqanta rikuchin; chaykunam tukuq karqan Moisespa huk Egipcio runata wañuchisqanwan ñawpaq tawa chunka wata tukukuptin, hinaspa qhapaq wawa, Faraónpas ejercitunwan kuska wañuchisqa kasqanwan iskay ñiqin tawa chunka watayuq pacha tukukuptin. Iskay ñiqin tawa chunka watayuq pachaqa Kadespi hatarikuypi tukukuq karqan, kimsa ñiqin tawa chunka watayuq pachataq Kadespa iskay ñiqin hatarikuywan tukukuq karqan. Alphaq kimsa profetiku siqinkuna llapallanmi Kadespi tukukun, hinaspa Mateo paq miray qillqapa kimsa profetiku siqinkunapas Davidpi, Babiloniapi prisionpi, hinaspa Pacto Qoyaq Chaskiqpi tukukun.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Maypachus Moisespa alfanta Cristopa omegawan tupachisqa kaptin, Kadeshmanta suqta testigokuna kan, chaymi 1863 watatawan Domingo leyta. Mateopa genealogianqa rey Davidta Kadeshpi churayku, chaypim apostata Adventismo Babiloniaman pusasqa, imaynachus Cristo pactota takyachin pachak tawa chunka tawa waranqa runakunawan. Davidta Domingo leypi churaykuspan, iskay ñiqin Davidpa testigonta takyachin, Davidqa kimsa runa representantekunamanta huknin kasqanrayku, paykunaqa kimsa chunka watayuq kashaspam serviyta qallarisqaku. Cristo, David, Josewan Ezequielwan llapankum kimsa chunka watayuq kashaspam llamkayninkuta qallarisqaku. Tinkusqa, chay tawa kimsa chunka watayuqkuna, mayqenkunachus serviyta qallarisqaku, Dios kaywan runa kayta huñusqata rikuchinku, maypachachus iglesia militante iglesia triunfanteman tikrasqa kan. Chay iglesiaqa huk profeta, huk sacerdote, huk reymanta rurasqa kachkan. Chay tikrayqa Domingo leypi señalasqa kachkan, chayqa Kadeshpas kachkan; chayrayku Mateopa genealogianpi Davidqa kimsa chunka watayuq Davidwan tupachin.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Kimsa chunka watakuna wakichikuyqa Abrahampa rimanakuywan tawa pachak kimsa chunka watakunawan tupachkan, chaymantapas huk saserdotepa watanwan, hinallataq Daniel 12:11 pi 1290 watakunawan. Qatiq qillqapi Mateo qillqapi tarikusqan chunka iskayniyuq Mesiasmanta willakuykunata sapaqta qhawarisun. Ñawpaqtaqa Mateo ukhupi kinsa profetiko siq’ikunata reqsichkanchik: hukmanta chunka kama capitulokuna, chaymanta chunka hukniyuqmanta iskay chunka iskayniyuq kama, hinaspataq iskay chunka kimsayuqmanta iskay chunka pusaqniyuq kama.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

1844 watapi llakikuy qhipamanta huk tiempollaraq, noqapas, advent cuerpo nisqawan kuska, khuyapayakuypa punkun chaypacha wiñaypaq mundoqpaq wisq’asqa karqan nisqapi hap’isqa karqani. Kay yuyayqa ñawpaqta hap’isqa karqan manaraq ñawpaq rikuyniy qoykusqa kaptin. Diosmanta qowasqa k’anchaymi pantasqaykuta allinchaykuwarqan, hinallataq chiqap kasqanta rikuspa yachanaykupaq yanapawarqan.

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

«Ñuqaqa manaraqmi sayk'usqa kani wisq'asqa punku yuyaypi iñiq hina, ichaqa manam ñawpaqta sut'ita imayna llamk'achirqanchik chay sentido-pichu, nitaqmi awqaqniykuna llamk'achinku chay sentido-pichu.»

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

Noéq p’unchayninkunapi huk wisq’asqa punku karqan. Chay pachapi Diospa Espiritunqa unu pacha lloqsisqanpi wañuq hucha sapi ayllumantam qarqukusqa karqan. Dios kikinmi Noéman wisq’asqa-punku willakuyta qorqan: “Espirituymi manan wiñaypaq runawan atipanqachu, paypas aychalla kasqanrayku; ichaqa p’unchayninkunaqa pachak iskay chunka watallañam kanqa” (Génesis 6:3).

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

Abrahampa p’unchayninkunapi huk wisq’asqa punku karqa. Khuyapayakuyqa manaña Sodomapa llaqtayninkunawan mañakuqchu karqa, chaymanta Lotllataq, warminwan iskay ususinwan kuska, hanaq pachamanta uraykamuq ninawan tukusqa karqaku.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Karqa wichq’asqa huk punkun karqan Cristopa p’unchayninkunapi. Diospa Churin nirqan chay wiñaypaq mana iñiq judíokunaman: ‘Wasiykikuna qankunapaq saqisqa kachkan ch’inniq, ch’usaq’ ” (Mateo 23:38).

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

Pacha p’unllapa mayuta urayman qhawarispa qhepa p’unchaykunakama, chay kikin mana tukukuq atiyniyoq kallpalla Juan nisqanwan willakurqa: “Kaykunatan nin chay santo kaq, cheqaq kaq, Davidpa llavinta hap’iq, kicharispa mana pipas wichq’anmanchu; wichq’aspaqa mana pipas kicharinmanchu” (Revelation 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Rikuchisqañam karqa musquypi, chaytaq kunankamapas creeniraqmi, 1844 watapi huk wisq’asqa punku kasqanmanta. Llapan ñawpaq kaq kinsa? manaraq—huk ñiqin angelpa, iskay ñiqin angelpa willakuyninkunapa k’anchayninta qawaspa chay k’anchayta qhespichirqanku mana chaskispankuqa, tutayaypi saqesqa karqanku. Chay k’anchayta chaskiqkunañataq, hanaq pachamanta willakuy willasqa kasqanta qatiq Espíritu Santo-ta chaskiqkuna, qhepamanri iñiyninkuta saqerqanku hinaspa kawsasqankuta huk pantasqa musquy hina suticharqankuqa, chaywanmi Diospa Espiritunta qhespichirqanku, paytaq manañam paykunawan rimanakuspalla mañakuqchu karqa.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Qaykuna mana k’anchayta rikurqankuchu, mana chayta qichupakusqankumanta huchayuqchu karqanku. Hanaq pacha k’anchayta pisipaqchaspa qawsaqkuna llamk’ayninllatan Diospa Espiritun mana haypayta atirqachu. Kay ayllupi, nisqayman hina, iskay laya runakuna karqanku: ñawpaqta, willakuynin paykunaman apamusqa kaptin mana chaskikuyta munasqankuna; iskayñiqintaq, chayta chaskispa qhepaman iñiyninkuta saqirqankuna. Kaykunaqa diosman yupaychakuq rikch’ayninta charinkumanmi, hinaspa Cristopa qatiqnin kasqankuta rimarinkumanmi; ichaqa Dioswan mana kawsayniyuq t’inkisqa kaspankum, Satanaspa pantachikuyninkunawan presochasqa kanqaku. Kay iskay laya runakunan rikuchisqa kanku rikuypi—qatiqkusqanku k’anchayta pantasqa kasqanta willaqkuna, hinallataq kay pachapa millay runakuna, k’anchayta qichupakusqankurayku Diospa qichupakusqan runakuna. Mana imatapas rimanchu chaykunaqa mana k’anchayta rikurqankuchu, chayrayku mana qichupakusqankumanta huchayuqchu kasqankumanta.” Selected Messages, libro 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Jesuspa qespichisqan llamk’ay hatun allinyachiypi iñiyniyoq qatiqkunaqa paypa chawkachayninmanta paykunapa rayku allinkayninkunata chaskinku; ichaqa kay llamk’ay kamachikuyninta rikuchiq k’anchayta mana chaskiqkunaqa manam chaymanta imatapas allinkayta chaskinkuchu. Judiokunaqa Cristopa ñawpaq hamuyninpi qusqan k’anchayta mana chaskispa, paypi pacha qespichiq hina mana iñisqankurayku, manam payninta pampachakuyta chaskiyta atirqankuchu. Jesusqa wichariyninpi kikinpa yawarninwan hanaq pacha santuario ukhuman yaykuspa disipulonkuna pataman chawkachayninpa saminchayninkunata urmachinampaq, judiokunaqa tukuysapa tutayaypi saqesqa karqanku mana allinpaqña qochasqankuta hinaspa haywarisqankuta ruraspalla purinankupaq. Rikch’achikuykunap hinaspa llanthuyninkunap kamachikuyninqa tukukapunña karqa. Chay punku, maymantachus runakuna ñawpaqta Diosman yaykuyta tarirqanku, manaña kichasqa karqachu. Judiokunaqa mana munarqankuchu maskayta payta chay huklla ñanpi, maypichus chay pachaqa tarikuswan karqa, hanaq pacha santuariopi kamachikuyninwan. Chayrayku manam Dioswan tinkunakuyta tarirqankuchu. Paykunapaqqa punku wisq’asqa karqa. Manam Cristomanta yachayniyoqchu karqanku cheqaq qochasqa hina hinaspa Diospa ñawpaqenpi huklla chawkaq hina; chayrayku manam paypa chawkachayninmanta allinkayninkunata chaskiyta atirqankuchu.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

Mana iñiyniyuq judíokunapa kasqanmi rikuchin, imayna kasqanta mana cuidakuqkunapa, mana iñiykuqkunapa ima, sutin cristianokunamanta qhawarisqa kaspanku, munayninkumanta mana yachaq tukuspa llaqtanchikpaq kuyapayakuq Hatun Sacerdoteykuq llamkayninmanta. Unanchasqa serviciopi, hatun sacerdoti ancha santo cheqaman yaykuqtin, llapa Israel runakunam santuario muyuriqninman huñunakuyta kasqan, aswan llakiywan, ancha manchakuywan ima, Diosta ñawpaqninpi almasninkuta humillakuyta, huchankumanta pampachayta chaskinankupaq, ama tantakuymanta rakisqa kanankupaq. Chayrayku, aswanmi ancha necesario kay antitípico Pampachanakuy Punchawpi, Hatun Sacerdoteykuq llamkayninta entiendenanchikpaq, hinallataq ima ruwaykunas ñuqanchikmanta mañakusqa kasqanta yachananchikpaq.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Runakunaqa mana castigonmanta qispisqallachu Diospa khuyakuyninwan paykunaman apachisqan waqyayninta qhespichiyta mana munaspa qhispichiyta atinkuchu. Noépa p’unchayninkunapi hanaqpachamanta huk willakuy kay pachaman kachamusqa karqan, hinaspan paykuna qhispisqankupas chay willakuyman imayna kutichisqankuman hina kasqa. Imaraykuchus chay waqyayninta qhespichirqanku, Diospa Espiritun huchasapa miraymanta qechusqa karqan, hinaspan Unu Lluqsimuypa yakunkunapi chinkarqanku. Abrahampa p’unchayninkunapiqa, khuyakuyqa Sodoma llaqtapi huchayoq tiyakuqkunawan mañakuyta saqerqanña, hinaspan Lotllam warminwan iskay ususinkunawan qispirqanku, wakinkunaqa hanaqpachamanta uraykamuq ninawan tukuchisqa karqanku. Chay hinallataqmi Cristopa p’unchayninkunapipas. Diospa Churinmi chay wiñay p’unchaypa mana iñiq judíokunata nirqan: ‘Wasiykichisqa qankunapaq ch’inniq, ch’usaq saqisqa kachkan.’ Mateo 23:38. Qhepa p’unchaykunata qhawarispaqa, chay kikin mana tukukuq atiyniyoqmi kay hinata willan, chaykunamanta ‘mana chaskirqankuchu cheqaq kayta munakuyta, chayrayku qhispisqa kanankupaq’: ‘Chayraykun Diosqa paykunaman sinchi pantachiyta kachamunqa, llullata iñinankupaq: chay hina llapa cheqaq kayta mana iñiqkuna, aswanpas mana allin ruraypi kusikusqakuna, huchachasqa kanankupaq.’ 2 Tesalonicenses 2:10–12. Paypa siminpa yachachisqankunata qhespichisqankurayku, Diosqa Espiritunta qechun, hinaspan paykuna munasqanku pantachiykunaman saqen.” The Great Controversy, 430, 431.