The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.
2024 watapi qhipam hamuq, hawapi alpa cimentaciónpa alpha prueban qatiq ukhu omega coronaciónpa pruebaqa, “qollqewasi” nisqapa sut’inchayninta, hinallataq qollqewasipi waqaychasqa “aycha” nisqap sut’inchaynintapas mañan. Kay pruebaqa proféticum, hinaspapas ukhunmanta hawanmanta chiqaq kaypa huk siq’inniyoqmi. ¿Alhaja kunaqa James Whitepa puchuq puchu ayllunchu, icha Diospa Siminpa chiqaq yachachikuyninkunachu? Iskayninmi kanku.
At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.
9/11piqa, Diospa llaqtanqa waqyachisqa karqanku huch’uy librota mikhuq hina chaskinankupaq, chaymanta Jeremiaspa ñawpa ñankunaman kutirinankupaq, maypichus chaypi cimientokuna churakusqa karqan. 9/11piqa rikurqanmi imayna Juanman, Apocalipsis libro, chunka hukniyuq capítulope, tupunanta nisqa kaptin, iskay imakunata tupunanpaq nisqa kasqanta. Templotapas, chay ukhupi yupaychaqkunatapas tupunanpaq nisqa karqan. Gentilkuna 1,260 wata santuarioyta chaymanta ejercitotapas saruchakusqankupi, patio hawata saqenanta nisqa karqan. Santuarioqa, ejercitowan kuska, templom kanku, chay ukhupi yupaychaqkunapas.
In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.
2023 watapi, 9/11 p’unchaw uraykamusqa kikin angelqa huk kutitaq uraykamurqa, Ch’isi Chawpi Qapariyninpa willakuyninta kicharispa, hinaspataq 2024 watapi hawapi sayachiq t’ikrayta qhawaspa, Roma nisqapa unanchanraqchu rikchayninta sayachin, imaynachus Milleritakunapaq ñawpaqta sayachirqan hina.
The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”
Hanaq p’anqakuna” hanaqpachapqa reqsichin templopa ukhupi omega qhipa pruebapa chayamunanta, hinaspa “kutimuychik” nisqa waqyayninta. Chay prueba munan iskay unanchakunata riqsichiyta. Kimsa kaq angel 1844 watapi chayamuqtin, hinaspa chaymanta huk kutitaq 9/11 p’unchawpi, Juanman ninqa templota chaypi yupaychaqkunatawan tupunanta, chhaynapi reqsichispa 2023 watapi templo hinallataq yupaychaqkunapa profético tupuy llamkayninta. Malaquías tapuyta hatarichin: ima “qollqewasi” kasqa, hinaspa ima “mikhuna” kasqa? Kay kikin tapuykunam Millerpa musquyninpi kanman: ima “caja” kasqa, hinaspa ima “joyakuna” kasqa.
Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.
Millerpa musquynin sut’inta rikusichin, hanaq pacha punkukuna kichasqa kasqankupi, Apocalipsis chunka isqunniyuqpi atipaq iglesia yurak llamp’u linoswan hatarichisqa kasqanta, Yupanqunapa Apu Sapa Señorninpa soldadokunapa yurak caballokunapi sillakuspa purinankupaq. Chay kichasqa punkukunaqa maypim Malaquíaspa saminchaynin utaq ñak’ariynin ichaqa churaykusqa kachkan. Millerpa kichasqa punkunqa maypim q’upa qichusqa kachkan, chaymanta alhajakunaqa baulman huñusqa kachkan.
The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.
Hanaq p’unchawpa ventanakunaq hanaq pachapi kasqanmanta ñawpaq rimayqa Noépa willakuyninpi kachkan, chay ventanakuna kicharisqa kaptinqa, tawa chunka p’unchay tawa chunka tutakuna paran. Ventanakuna kicharisqa kaptinqa, pusaq alma arkapin kashanku. Puka Lamar qochapi bautismonqa tawa chunka watakuna puriyta qallarin, Jordán mayu chimpasqankama. Qhipamantataq Cristo chay kikin chiqllapitaq bautizasqa kaspa, tawa chunka p’unchay chunlla pampaman apasqa karqa. Kawsarimusqanpi, bautismonwan rikuchisqa hina, discípulokunata tawa chunka p’unchay yachachirqa manaraq hanaq pachaman wicharipuspan.
When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.
Iglesiaqa, iglesia militante kasqanmanta iglesia triunfante kasqanman tikraspa, kinsa chunka watayuq rey Davidqa tawa chunka watata reynanqa. Iglesia triunfanteqa huk profetawan, huk sacerdotewan, huk reyiwanmi rikuchisqa kachkan. Chay profeta, iskay chunka iskayniyuq watakunapa ministerionta qallarispa kinsa chunka watayuq karqan, Ezequielmi karqan; chay ministeriontaqa qallarin, hanaq p’unchawkunata kicharisqa kaptinmi.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Kunanqa kimsa chunka watapi, tawa killapi, killapa pisqa p’unchayninpi, noqaqa Chebar mayu patapi prisionerokunawan kuska kashaspay, hanaq pachakuna kicharikurqan, hinaspan Diospa rikuykuna rikurirqani. Ezequiel 1:1.
At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.
Kimsa chunka watayuq kachkaspanmi José qallarin kamachiyta saserdote hina, hinaspataq Islampa inti lloqsimuymanta wayranwan tupachisqa karqan, chaymi aswan-aswan hatunyachkaq sasachakuyta apamurqan, Egiptoq—lamarpi siriykuq dragón—huk sapa pacha kamachiyta churayta atinampaq. Chay sasachakuypim José mikhunata huñuspa waqaychana wasikunaman churakurqan.
In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.
2023 watapi qhapaq killa julio killapi, chunlla purunpi huk kunkam uyarikurqan, chaymantataq Judá ayllumanta Leónqa Chaupi Tuta waqaychasqa willakuyta kichariyta qallarin. 2024 watapi, hawapi kaq qallariy alpha pruebayuq sapachasqanqa iskay clasekunata rakirqan, hinaspataq kicharisqa kay rurayqa ñawpaqman purirqan. Kunanqa 2026 watapi, templom ukhupi omega pruebayuq, yapamanta iskay clasekunata rakinanpaq hamuq, chayamunña.
The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.
Sagrada semananmi, maypichus Cristo, Paktup Kuychiqpa Kachaqnin hina, achkakunawan pactota takyachirqan, chaymi kan patiopas, chaymanta Santo Lugarmantaq. 1844 watapi octubre killapa 22 p’unchawmanta Michael sayariqkama (imaynachus chay sagrada semanapa tukukuyninpi Estebanta rumikunawan wañuchisqanku chay hina) chaymi Santísimo Lugar. Hallp’a pachapi raymikuna chay sagrada semanapi hunt’asqa karqan, chaykunataq raymikunapa alfa-ninmi; oqari pachapi raymikunaqa, waqyakunapa raymin ñawpaq p’unchawpi, Pampachay p’unchaw chunkañiqin p’unchawpi, hinaspataq tabernáculokunapa raymin chunka pichqayoqmanta iskay chunka iskayniyoq p’unchawkama, chaykunataq raymikunapa omega-ninmi.
“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.
Chay hinallataqmi iskay ñiqin hamuymanta rimayuq unanchakuykunapas hunt’akunan karqan chay unanchasqa serviçupi rikuchisqa p’unchaypi. Moiséspa kamachikuynin ukhupiqa santuarioq pichaynin, icha hatun allinchanakuy p’unchayqa, qanchis kaq judiu killapa chunka kaq p’unchayninpi ruwakusqa karqan (Leviticus 16:29–34), maypichus hatun sacerdote, llapa Israelpaq allinchayta ruwaspa, chayhinataq huchankuta santuariomanta qichuspa, lluqsimuspa runakunata saminchaykurqan. Chayraykun creesqa karqan Cristopas, ñuqanchikpa hatun sacerdote, rikurimunanpaq kasqanta kay pachata huchawan huchasapa runakunawan chinkachispa pichananpaq, hinallataq suyasqan llaqtanta mana wañuypaq kawsaywan saminchaykunanpaq. Qanchis kaq killapa chunka kaq p’unchaynin, hatun allinchanakuy p’unchay, santuarioq pichaynin pacha, mayqinchus 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchayninman urmaykurqan, Señordpa hamuynin pacha hina qhawasqa karqan. Kayqa ñawpaqpiña rikuchisqa pruebakunawan hunt’asqa kachkarqan, 2300 p’unchaykunapas otoño pachapi tukukunankuta, chaymanta lluqsisqa yuyayqa mana atipasqa kutichiyta hina rikurirqan.
“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.
“Mateo 25 nisqa yachachikuypi, suyay pacha hinaspa puñuy qhepantaqa noviopa hamuyninmi hamun. Kayqa chayraq ñawpaqpi rimarisqa qhawariykunawanmi tupaq karqa, willakuy rimaymanta hinallataq unanchakunamantapas. Chaykunaqa ancha kallpawanmi cheqaq kayninta yuyayman churqanku; hinaspa ‘chisi chawpi waqyakuymi’ waranqa iñiqkunapa willasqan karqa.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.
“Hatun unu lamar qunqurpa hina kuyuyqa llapa suyu pataman mast’arqakusqa. Llaqtamanta llaqtaman, llajtachamanta llajtachaman, karu chakra cheqnikunakamapas chayarqan, suyasqanku Diospa llaqtan tukuy sonqowan rikcharisqa kanankukama. Kay willakuypa ñawpaqenpi fanaticismoqa chinkarqan, paqarin inti lluqsiyñanpaq ñawpaq chiri rit’i hina. Iñiqkunaqa rikurqanku iskayrayasqankuta, chinkachisqa sasachakuyninkutapas; suyaywan kallpawanmi sonqonkuta kawsarichirqan. Llamk’ayqa mana kasqachu chay mana allin extremos nisqakunawan, mayqenchus sapa kuti rikurimun runakuna kusisqa ch’aqwaypi, Diospa siminpa hinallataq Espiritunpa kamachiynin mana kasqanrayku. Chayqa kasqa karqan ñawpaq Israel llaqtapi tarikusqan pacha hina, pisiyman urmay, Señorman kutirikuy pacha, mayqen pachakunachus sirviqnin kunapa yuyaychakuq willakuyninkuta qatiq. Apamurqanmi ima señalkunatachus tukuy pacha Diospa ruwasqanta reqsisichin. Manam achka kusi sonqoyoq kasqachu, aswanqa ukhu sonqo qhawaymi, huchapa confesiónninmi, kay pachata saqeymi karqan. Señorta tinkunaykupaq wakichikuyqa nanaywan waqaq alma-kunapa llakikuy apaqninmi karqan. Karqanmi mana sayk’ukuq mañakuy, hinallataq mana imatapas waqaychaspa Diosman tukuy sonqowan sapaqchasqa kay.” The Great Controversy, 400.
The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.
Pawqar raymikuna hunt’akusqaku chay santu semanapi, hinaspapas ñawpaq utaq alfa paraqa chaypi ichaqmi Pentecostés p’itiykunapi pouredasqa karqan, chayna rikuchispa qhipa paraq urmamuynta otoño raymikunapi. Chay pawqar raymikuna qhawachisqa kachkan Levitico 23 nisqapi, hukmanta iskay chunka iskayniyuq versículokama. Otoño raymikunaqa kachkan versículo 23-manta 44-kama. 2300 wata chayasunki 1844 watakama. Iskay chunka iskayniyuq versículo pawqar raymikunapaq, hinaspa iskay chunka iskayniyuq versículo otoño raymikunapaq. Iskay huñu iskay chunka iskayniyuq, iskay chunka kinsayuq capítulo ukhupi.
The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.
Qhipukunapa Rayminqa willakuy karqa chunka p’unchawpi taripay kananmanta, hinaspa Karpakunapa Rayminqa kusikuyta raymichiy karqa Huchakunamanta Pampachakuy Punchawpi pampachakusqa huchakunamanta. Samana p’unchawpas, raymimanta qhipa pusaqniyuq p’unchawpas, kay pachapa waranqa watayuq samana samakuyninta sut’inchanku.
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.
Ichaqa munasqaykuna, ama kay huk imata mana yachaychu: Señorpaqqa huk p’unchaw waranqa watakunahinam, waranqa watakunañataq huk p’unchawhinam. 2 Pedro 3:8.
The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.
Ñawpaq angelqa willakurqan taripay kichasqa kasqanta, hinallataq chay proféticopaq nivelpi, 1798 watapi, mayqinchus Danielpa “pacha tukukuynin” karqan, trompetakunapa rayminpa hunt’akuyninmi; ichaqa 1840 wata, agosto killapa 11 p’unchayninpi, 1798 watamanta ñawpaq angelpa mana sellasqa willakuyninqa kallpachasqa karqan iskay kaq ay payakuy profecíapa hunt’akuyninwan. Islamqa trompetakunapa raymipa willakuyninmanta hukninmi, mayqinchus qayllamusaq taripay p’unchayta willan.
For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.
Rikuqkunaqpaq qhawayta munasqankumanqa, otoño p’unchay raymikuna, waqraq waqyachiy raymipas karpa raymipas, alfa omega raymikuna hina rikuchinku, chawpinpi taripaywan. Mana qispisqa kasqachu kay raymikuna Levítico iskay chunka kimsa nisqapi reqsichisqa kasqankuqa. Iskay chunka kimsay huchakuna pampachaypa unanchanmi. Mana qispisqa kasqachu ñawpaq raymi qanchis killaq ñawpaq p’unchayninpi kasqanpas, qhipa raymitaq iskay chunka iskayniyuq p’unchaypi tukukuq kasqanpas. Waqraq waqyachiy raymiqa hebreo simikuna alfabetoq ñawpaq qillqanmi, Huchakuna Pampachay P’unchawqa chawpi qillqanmi, karpa raymitaq hebreo simikuna alfabetoq iskay chunka iskayniyuq qillqanmi.
Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.
Leviticopi iskay chunka kimsayuq qapqinkuna, 23 manta 44 kama, iskay chunka iskayniyuq qapqinkunam, “chiqap kaypa marconnin” ukhupi churakusqa. Chawpipi kaq chunka kaq p’unchawqa huk pruebatam reqsichin, chunkaqa pruebap unanchan kasqanrayku; hinaspa Pampachakuy P’unchawpim chinkasqakunap hatarikuynin qillqasqa hinaspa allichasqa kachkan, chay hatarikuynintaq hebreo alfabetopa chunka kimsayuq kaq killqanwanmi rikuchisqa. Hebreo simipi “chiqaq kay” nisqapa chawpi killqanqa chunka kimsayuq kaqmi, hinaspa qanchis kaq killapi chunka kaq p’unchawwanmi tupachkan; señaltahinaqa hebreo alfabetopa hinaspa chay sapaq p’unchawpa profetico kayninkunatam apamun. Chunka yapasqa chunka kimsayuqqa iskay chunka kimsayuqmi. Qanchis chunkaqa 10 kuti 7 yupaypa huñusqanmi, hinaspa qanchis kaq killapi chunka kaq p’unchawpas qanchis chuncamanmi tupun, chaymi prueba tukukuypa unanchan.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Chaymantataqmi Pedro hamuspa nirqan: Señor, ayka kutiqtaq wawqiy huchallikuyman ñuqapa contraypi, ñuqataq pampachayman? qanchis kutikama? Jesusmi nirqan: Manam qanman niykichu qanchis kutikama, aswanpas qanchis chunka kuti qanchiskama. Mateo 18:21, 22.
Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.
Tawa pachak isqun chunka watakuna ñawpaq Israelpaq rakisqa karqan. Chay watakuna iskay waranqa kimsa pachak watakunamanta rakisqa karqan, qanchis chunka semanakunahinataq rikuchisqa karqan; chayrayku Jesus reqsichin, kutiypaq tiempo puchukaynin tawa pachak isqun chunka kasqanta, chaymi Daniel isqon ñiqipi “qanchis chunka” semanakunawan rikuchisqa.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Qanchis chunka simanakuna churaska kachkan llaqtaykiman hinaspa santo llaqtaykiman, huchallikuyta tukucheqpaq, huchakunata tukupaq, mana allin ruwaymanta allinyachiyta ruwapuq, wiñaypaq chanin kayta yaykuchipaq, rikuyta hinaspa willakuyta sellaypaq, hinaspa aswan Santo kaqta hawipaq. Daniel 9:24.
The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.
“Quchusqa” nisqa hebreo simiqaqa kay versículollapi sapa kutillam Antiguo Testamento-pi rikurin, hinaspataq “nisqa, kamachisqa utaq decretosqa” nin. Chayqa mana kikinchu chay simiwan, mayqinchus sapa kuti “quchusqa” nispa tikrasqa kaqwan, mayqinchus qallarin Abram ofrendakunata kuchusqanwan pacto-pa ñawpaq ruwanapi, Génesis quincepi. “Nisqa” karqa, “kamachisqa” karqa Israelqa tawa pachak isqon chunka watakunata pruebayuq pacha kanankupaq, hinaspataq Diospa pacton runakuna hina quchusqa kanankupaq. Iskay rikchaq “quchuykuna” kanku; hukninqa chay tiempota pruebayuq pacha hina rikuchin, mayqinchus “quchusqa” karqa ashwan hatun yupaymanta qanchis chunka yupaywan; hinaspataq Joelpa “musuq vinon” siminkumanta “quchusqa” kaptin, prueba pacha wisq’akun. Qanchis chunkaqa prueba pacha tukukuyninta rikuchin.
The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.
Pawqar raymikuna hap’inku kimsa patakunata hebreo simipi “chiqaq kay” nisqapa. Pawqar raymikuna qallarin Levítico 23:23 nisqapi, Pampachakuy P’unchaypa chawpi señalninmi chunka kaq p’unchay, chaymanta kinsa chunka kaq qillqa, iskaynin 23-man tupachisqa; Tabernáculos raymitaq tukukun iskay chunka iskayniyuq kaq p’unchaypi, hinaspataq huk hatun samana p’unchay raymipa qhepanta hamuq, pasajetaq tukukun 23:44 nisqapi.
Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.
Levítico nisqaqa ni Levítico sacerdociota. Pukllay p’unchaykuna primavera tiempomanta rikuchisqa kanku capítulo 23:1–22pi, chaymanta otoño tiempomanta p’unchaykunaqa rikuchisqa kanku 23:23–44pi. Primavera tiempomanta p’unchaykunaqa iskay chunka iskayniyuq versículokunawan rikuchisqa kanku, hebreo simikuna alfabetonqa iskay chunka iskayniyuq qillqakunayoqmi. Otoño tiempomanta p’unchaykunapas iskay chunka iskayniyuq versículokunapi churakusqa kanku. Trompetakunapa p’unchayninqa willakun juicio qayllamuyta Expiación P’unchaypi. Chaymantataq Tabernáculokunapa fiestanqa qanchis p’unchaykunata unayachkan, chayqa tukukun qanchis kaq killapa iskay chunka iskayniyuq p’unchayninpi. Qanchis p’unchaykunamanta ñawpaq kaqqa ceremonial sábado karqa, hinaq pusaq kaq p’unchaypas, mayqinchus karqa qanchis p’unchayniyuq fiestapa qhepan p’unchaynin. Ñawpaq p’unchaywan pusaq kaq p’unchaywanmi pusaq kaq p’unchayta señal kananpaq ruwanku, mayqinchus qanchismanta kaq pusaq kasqanta rikuchin.
Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.
Rimaychis Israelpa churinkunaman, nispa: Kay qanchis kaq killapa chunka pichqa ñiqin p’unchayninpi kanqa Señorpaq karpakunapa raymin qanchis p’unchaykama. Ñawpaq kaq p’unchaypi kanqa huk santu tantanakuy: chaypiqa ama ima kamachisqa llank’ayninta rurankichischu. Qanchis p’unchaykama Señorpaq ninawan haywasqa ofrendata haywankichis: pusaj kaq p’unchaypitaq qankunapaq kanqa huk santu tantanakuy; hinaspataq Señorpaq ninawan haywasqa ofrendata haywankichis: chayqa hatun huñunakuymin; chaypitaq ama ima kamachisqa llank’ayninta rurankichischu. … Chaymanta, qanchis kaq killapa chunka pichqa ñiqin p’unchayninpi, allpapa rurunmanta pallayta tukuspaykichis, qanchis p’unchay Señorpaq raymita rurankichis: ñawpaq kaq p’unchayqa samana p’unchay kanqa, pusaj kaq p’unchaypas samana p’unchay kanqa. Leviticus 23:34–36, 39.
The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.
Pusaq p’unchayniyuq ceremonia samana p’unchayqa, waranqa watakunaq samananmi rikuchin, chaymi Tabernáculos Raymimanta qhipaman hamun. Ñawpaq Israél llaqtapa tawa chunka watakunata ch’in pampa purisqanta yuyarinapaqmi Tabernáculos Raymi p’unchaykunapi chukllakunapi kawsayqa, hinaspapas manam qhepa paraqta taqyasqa urmayllatachu rikuchin, aswanpas Jacobpa ñak’ariynin pacha, maypachachus angelkunaqa Diospa cheqaqnin kasuqkunata orqokunaman hinaspa urqukunaman pusan hinaspa waqaychanapaq.
“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.
“Llakikuy p’unchaykunapi, llapanchiksi llaqtakunamanta hinaspa ayllukunamantapas ayqekurqaniku; ichaqa mana allinkuna qatikachkarqanku, paykunaqa santokunapa wasinkunaman espadawan yaykurqanku. Espadata oqarirqanku wañuchiyta munaspa, ichaqa chay espada p’akirquqan, hinaspa urmaykurqan ichhu hina mana kallpayuq. Chaymantam llapanchik tutapipas p’unchaypipas qespichisqa kaymanta waqyarqaniku, hinaspa chay waqyayqa Diospa ñawpaqenman wicharirqan. Inti lluqsimurqan, killapas sayasqa qheparqan. Mayukunapas mana purirqankuchu. Tutayasqa llumpay phuyukunam hatarirqanku, hinaspa hukninwan huknin tinkuspa tupanakurqanku. Ichaqa huk sut’i chiqanmi karqan, takyasqa k’anchay yupaychayninwan hunt’a; chaymanta Diospa voznin lluqsirqan achka unu hina, hanaq pachatawan kay pachatawan chukchichispa. Cielopas kicharikurqan hinaspa wisq’akurikurqan, llumpay kuyurikuypi kaspa. Orqokunapas wayra ukupi soqosa qachu hina kuyurirqanku, hinaspa lliki rumikunata muyuriqninman wijch’urqanku. Qochapas manka hina t’oqorirqan, hinaspa hallp’aman rumikunata wijch’umurqan. Hinaspa Dios Jesús hamunampaq p’unchayninta hinaspa horanta rimarispa, wiñay tratota llaqtanman entregaspa, huk rimayllata rimarqan, chaymanta samayk’urqan, simikuna kay pachapi muyurishaqtin. Diospa Israelninqa ñawinkunata hanaqman churarispa sayarqanku, uyarispa chay simikunata Jehovápa siminmanta lluqsimuspa kay pachapi muyurishaqta, sinchi illapa qapariynin hina. Manchay hatun solemnidadmi karqan. Sapa rimaypa tukukuyninpi, santokuna qaparirqanku: ¡Gloria! ¡Aleluya! Uyakunapas Diospa k’anchayninwan k’ancharirqan; hinaspa k’ancharirqanku chay k’anchaywan, imaynatachus Moisespa uyank’a Sinaímanta uraykamuspa k’ancharqan hinata. Mana allinkunaqa mana atirqankuchu paykunata qhawariyta chay k’anchayrayku. Hinaspa mana tukukuq saminchasqa rimarisqa kaptin, Diosta yupaychaspa Samana p’unchayninta ch’uya waqaychaqkunapaq, hatun atipay qapariymi karqan Bestiapa contranpi hinaspa paypa Imagen contranpipas.”
“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.
Chaymantaqa qallarikurqan jubileo, maypachachus hallp’a samanan karqa. Review and Herald, July 21, 1851.
Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.
Jesús kutimun, hallp’ataqmi samarin waranqa watakuna, hallp’apa qanchis wata samana hina unanchasqa kachkaptin, hinaspa jubileo nisqa hina. Kimsa kaq versículopi, Levítico iskay chunka kimsayoqpi, runapaq qanchis p’unchaw samanaqa reqsichisqa kachkan kay capítulo qallariynin hina, chay capítuloqa tukukun pusaq kaqwan, chayqa qanchismantam, hinaspa hallp’apa qanchis wata samananta rikuchin.
And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.
Hinaspataqmi Moisésman, nispa: Rimay Israelpa churinkunaman, hinaspa niy paykunata: Señorpa raymikunamanta, mayqentachus qankuna willakunkichik ch’uya huñunakuykuna kananpaq, chaykunam ñoqaqa raymiykuna. Soqta p’unchawmi llamk’anakuy ruwasqa kanqa; ichaqa qanchis kaq p’unchawqa samaypa sábado, ch’uya huñunakuy; mana ima llamk’anatapas chaypi ruwankichikchu: tukuy qankuna tiyakusqaykichikpi Señorpa sábadonmi. Levítico 23:1–3.
The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.
Iskay chunka kinsa kaq kapitulumanta alfaqa qanchis p’unchaw samana p’unchawmi; omegañataq kay kapitulumantaqa waranqa wata kay pacha ch’usaq kasqanmi, chaytaq rikuchisqa karqan allpapaq qanchis wata samana wan jubileowan. Kay kapitulumanta alfaqa pawqar raymikunami, qanchis p’unchaw samana p’unchawmanta qallarispa iskay chunka iskayniyuq versokama tukukuq; omegañataq kapitulumantaqa tukukun qanchis kaq killapa iskay chunka iskayniyuq p’unchawninpi, hinaspan qatiqninpi kachkan pusay kaq p’unchaw samana raymi, mayqinchus allpapa qanchis wata samananmanta rikuchiq.
Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.
Hukmukuna huk iskay chunka iskayniyuqkama rikuchin Cristoq llamkayninta Hanaq Pacha Hatun Sacerdote hina santu cheqepi; chunka kimsayoqmantaraq tawa chunka tawayuqkama rikuchin paypa llamkayninta Aswan Santu Cheqepi. Levíticoqa sacerdotekunapa unanchaqninmi, hinaspan Cristoq Hatun Sacerdote hina ministerionninta rikuchin. Qanchis p’unchawniyuq sábadoq alfa nisqa ch’inmi kamariymanta qhepaman mast’arin, hinaspa qanchis wata niyuq sábadoq omega nisqan musuqmanta ruwasqa Kay Pachakama chayan. Levítico iskay chunka kimsayoqqa historiapi mast’arin kamariymanta musuqmanta kamariykama.
The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.
Kusikuy utaq p'enqakuy profétic willakuymantaqa huk unancha kanku, chawpi tuta qapariypa willakuyniyuqkunata otaq llullachiqta apaqkunata reqsichinapaq. Kay chiqaq yachachiy willakuyman yapasqa mana kanankamaqa, p'enqakuyman pushaq sasachakuyqa mana rikuykuchkanchu. Cheqaq aceiteyuqkunaqa, kay nisqata mana qispinqachu. Kusikuyqa rikuchisqa kashan huchankumanta qispichisqa runakunapi; paykunataq karpa raymita kusisqalla raymichkanku hina rikuchisqa kashanku.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.
Hinaspanmi Rimasqaqa aychaman tukuspa noqanchis ukhupi tiyarqan, (hinaspanmi paypa k’anchayninta rikurqanchis, Taytapa sapan churinpa k’anchaynin hina,) khuyapaywan cheqaq kaywan hunt’asqa. Juan 1:14.
The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:
Griego simipi “dwelt” nisqa tikrasqa simiqa “tabernacular” ninmi. Jesúsqa aychaman tukuspa ñuqanchikwan tabernacularku. Payqa runa kayninchikta hap’irqan, tabernáculo-nchikta, carpa-nchikta, toldo-nchikta, aycha-nchikta. Pedroqa kayhinata nirqan:
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.
Arí, allintam yuyarini kayta allin kasqanta, kay karpa ukhupi kashaspaymi, qankunata yuyarichispa rikch’arichiy; yachasqayrayku pisi tiempollapim kay karpayta saqenay kashan, imaynatachus Señorninchis Jesucristo qawachiwasharqa chayhinata. 2 Pedro 1:13, 14.
Paul said it this way:
Pabloqa kay hinataq rimarirqan:
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.
Imarayku yachanchis kay allpapi kaq kay karpa wasinchis urmakunman chayqa, Diosmanta huq ruwasqa wasi kasqanta, mana makikunahuan ruwasqa wasita, hanaq pachapi wiñaypaq kaqta. Kaypiqa anchata munaspam nanaywan waqllinchis, hanaq pachamanta kaq wasinchiswan p’achallikunanchista munaspa. Sichus p’achallisqa kaspaqa, mana q’ala tarisqa kananchispaqmi. Kay karpapi kaq ñuqanchikqa llasaq apasqa kaspanchikmi nanaywan waqllinchis; manam q’alayachisqa kayta munanchikchu, aswanqa p’achalliykusqata, wañuq kayqa kawsaywan millp’urisqa kananpaq. 2 Corintios 5:1–4.
The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.
Karpa Suyukunapa Rayminqa pachak tawa chunka tawa waranqa sellasqakunata rikch’achin, chayqa tukukun hanaq p’unchawpa ventanakuna kicharisqaña kaptin. Pachak tawa chunka tawa waranqapa huchankuna anchuchisqa kaptinmi, Santo Espirituqa mana tupuyniyuqta ichaqa junt’achkanqa atipaq iglesiapi. Juiciuqa tukusqan pachak tawa chunka tawa waranqapaq, hinaspa sellasqa kaqkuna lluqsinqaku Santo Espiritupa kallpawan kimsak ñiqin angilpa hatun waqyayninta willakuyta, imaynachus Karpa Suyukunapa Raymiwan rikch’achisqa kasqan hina.
Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.
Ñuqanchikpa cuerponqa huk templom, hinallataq huk karpam, chaymi tabernáculopas. Jerusalénman tantakuspa tabernáculos raymita ruranankupaq hamuqkunaqa kusikuywanmi raymichkarqanku huchankukuna pichasqa chinkachisqa kasqanmanta. Moisesmi churakurqan tabernáculota ch'in pampa puriypi sayarichinampaq, hinaspataq tukukuypi tabernáculos raymiqa ch'in pampa puriypi chukllakunapi tiyaspa raymichikurqan, imaraykuchus Jesusqa sapa kuti qallariyta tukukuyninwanmi rikuchin.
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.
Chayrayku, allinlla kashaq wawqikuna, hanaq kay qayasqapi rakisqakuna, yuyaychaychis imaynataq ñawpaq kachamusqa Hinantinpaq Kurataqmi ñuqanchik iñiy confesayniykupa, Cristo Jesús; payqa churasqanman cheqaq karqa, hinallataq Moisespas tukuy wasinpi cheqaq kasqan hina. Kay runaqa Moisesmanta aswan hatun yupaychasqa kanampaq yupaychasqa karqa, imaraykuchus wasita ruwaqqa wasimanta aswan hatun yupayniyuqmi. Sapa wasipas huk runallawanmi ruwasqa; ichaqa tukuy imatapas ruwaqqa Diosmi. Moisesqa cheqaqmi karqa tukuy wasinpi, huk kamachikusqa hina, qhipaman rimakunankupaq kaqkunamanta huk willakuypaq; ichaqa Cristoqa Churi hina kikinpa wasin patapi. Chay wasinqa ñuqanchikmi kanchik, sichus kallpanchasqa atiyta, suyakuyninchikpi kusikuytawan tukukunankama mana kuyuchispa hapipakunchik chayqa. Hebreos 3:1–6.
Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.
Moisésqa Diospa chayllapi allin simi kaspa llamk’achisqan kamachisqan yanapaqmi karqa tabernáculo templota sayarichinampaq, ichaqa Cristoqa Hatun Sacerdote hina, Apostol hinapas, sirviente Moisesmanta aswan hatun yupaychasqa kachkan. Sapa wasi, Moisespa tabernáculo templonmanta qallarispa, Salomonpa templonman, Herodespa tawa chunka suqta watapi musuqmanta allichasqa templonkama, runapa templon 46 cromosomayuq, hinallataq 1798 watamanta 1844 watakama Millerita templopas, llapallan Diospa rurasqanmi karqan. Templokunapa imaymana rikurimuyninkunapa profético siq’inpi, Edén huertapi qallariq, huch’amanta qhipaman huertapa punkunpi, unu lloqsisqamanta qhipaman altar-kunapi Moiseskama, kimsa hatun umalliq señal-kunaqa kaykuna kanku: Moisés, Cristo, hinallataq pachak tawa chunka tawa waranqa.
Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.
Moiséswan Cristopi ñawpa Israelpa alfa nitaq omeganta rikuchkanku, iskayninkutaq runakayninta hinallataq Dios kayninta huñusqata rikuchkanku, chaytataq pachak tawa chunka tawa waranqakunapas rikuchkanku. Kimsa kaq angelpa chayamunankama, Apocalipsis chunka hukniyuq capítulope, Juanman nisqa kachkan templota tupunampaq, chay kikin angelpa chayamunankamantaq 9/11-pi, Juanman yapamanta nisqa kachkan templota tupunampaq. Iskay casospi, payman nisqa kachkan 1.260 punchawkunaq patiota saqenampaq. 2023 watapi, chay kikin angel hamurqa, kunanqa Diospa llaqtan waqyachisqa kachkan templota tupunampaq. Chay 1.260 punchawkuna, utaq kimsa punchaw chaymanta kuskan, 2023 watapi tukukurqan, chay pacha qallarimuspa domingo kamachiy manaraq chayamunankama temploqa hatarichisqa kanan. 2024 wataqa cimientos churayta señalarqan, chay watataq hatarirqan mana kasukuy huk huñu hina rikurimuqta, mayqinkunaq “pisipaq kaqkunaq punchawninta pisicharqanku,” Millerpa chay rikch’aynin reqsisqanta contra protestaspa, mayqan símboloq visionta sayachin.
Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.
Chaymantaqa Señorpa siminqa ñoqaman hamurqan, nispa: “Zorobabelpa makinkuna kay wasipa cimentonta churarqan; paypa kikin makinkunan tukuchinqa; chaymi yachankichis Señor de los ejércitospas ñoqata qankunaman cachamusqanta. Pitaq pisicharqan huch’uy kaqkunapa p’unchayninta? Paykunan kusikunku, hinaspan qhawankunku plomadata Zorobabelpa makinpi, chay qanchiswan kuska; chaykunaqa Señorpa ñawinkunan, maypipas muyuriq, llapa kay pachata qhawariq.” Zacarías 4:8–10.
To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.
Millerpa rikuchisqanta mana chaskiy, kaytaq Roma llaqtam musquykunata sayachin nisqanta, chayqa cimentokunata mana chaskiymi, hinallataq “aslla imakunapa p’unchayninta pisipaq qhawaymi.” Millerita kuyuyqa ñawpaq ángelpa iskay kaq ángelpa ima alpha kuyuy karqan; huk pachak tawa chunka tawa waranqa runakunapa kuyuytaq kinsa kaq ángelpa omega kuyuymin. Chayqa alpha-manta iskay chunka iskay kuti aswan kallpasapam. Kay willakuq yuyaypiqa, Millerita kuyuypa cimentonkunaqa “aslla imakunapa p’unchayninmi.” Habacucpa iskay tablankunapi rikuchisqa mayqin cimentomanta cheqaq yachachiyta pisipaq qhawayqa, wañuymanmi apawan; imaraykuchus Daniel chunka hukniyuq t’aqapi chunka tawa kaq versículopi sayachisqa musquyqa, chayllataqmi Salomón riqsichirqan.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Maypichus mana rikch’aynin kashan chaypi, runakuna chinkapunku; ichaqa leyta waqaychaqqa kusisqanmi. Proverbios 29:18.
The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?
Punta rikuyninqa admiraypaqmi, imaraykuchus reqsichin sayaq muyu rumiqa punta coronapa ruminqa kasqantapas, ichaqa iskay chunka iskay kutikama aswan kallpayuq. 2024 watapi alfa cimientopi pruebanqa hawapi yuyayman hina sellokuy willakuymi karqan, 2026 watapi omega templopa pruebanqa ukhupi espirituymanta sellokuy willakuymi. Hukninmi bestiapa imagenninta, marcantawan reqsichin; hukñataq Diospa imagenninta, marcantawan. Chay omega ukhupi pruebaqa Millerpa musquyninpi iskay señalkunawanmi rikuchisqa, chaykunaqa qhipa punchawkuna imamanta pasakusqanpa contexto ninpi sut’inchasqa kanan. ¿Imataq qolqa wasiqa? ¿Imataq aychaqa?
We will continue these things in the next article.
Kaykun rimanapi qillqapiqa kaykunataqa qatiqkusunmi.
A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.
Jesúspa tiemponpi huk judío casarakuy kimsa hatun mərhalapi ruwasqa karqan, achka kuti killakunata utaq huk watata mast’arikuspa. Ñawpaq kaq pasokqa karqan kamachiywan casarakuy, “compromiso” sutiyuq, chaypim casarakuyqa kamachiywan sayachisqa kashan, ichaqa noviaqwan novioqa sapaqllamraq qhepakunku, chaykamataq novioqa taytanpa wasinman kutirirqan novianpaq huk lugar waqaychananpaq wakichinampaq. Chayraykum María, Josípa warmin, warmin nisqa karqan, manaraq kuska tiyaspa. Kay pacha unaypi mana cheqaq kayqa waqlliy hucham hina qhawasqa karqan.
The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.
Suyay pacha mana yachasqa karqanmi, hinaspapas p’unchaykuna, semanakuna utaq killakuna kananman karqan. Kay mana yachasqa kayqa parábola nisqap ukhupi huk ancha esencial elementonmi. Taytaqa huk watakama suyanman karqan, kasarakuypaq akllasqa warmipa celibacianta cheqaqchaypaq. Qhari kasaraq mana willarqanchu kutimunanpaq p’unchayta nitaq horata, imaraykuchus taytanpa munayninmi karqan hayk’aq kasqanta akllananpaq; chayrayku warmiqa yacharqan kasarakuy hamusqanta—ichaqa mana hayk’aq kasqanta. Kay mana yachasqa kayqa yuyaychasqa karqanmi, hinaspa tayta mana kamachisqankama qhari kasaraq rinanpaq hinaspa warminta apamunanpaq, llapa ima chaypi kasqaqa unayasqa karqan.
When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”
Taytan nin “riy, kasarakusqayki warmiykita apamuy” nisqanpi, qhari kasaraq hamuqmi tutapi shamunman karqa, masinkunawan kuska, qaparispa hinaspa waqra-ta pukunakuspataq. Chayqa sapa kuti tutapin karqa, p’unchay ruphaypi karu puriyta mana ruwanankupaq, Israel suyupi p’unchay ruphayqa sinchi ñak’arichiq kasqanrayku. K’anchakuna hinaspa aceite-ta apayqa munakusqa karqa, imaraykuchus mana calle-k’anchakuna karqachu, hinaspa chay qatiq puriyqa achka horas unayaymanmi chayananman karqa. Ñawpa hebreo runakunapa kasarakuykunapi chiqap ritual nisqa rimay, chay qatiq puriykunapi willakusqa karqa: “Qhawariychis, kasaraq hamuqmi shamushan!”
The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.
Yachachikuypi ñawinchakuna (kasarakuy warmi yanapakunaqa) mana ima ñawpaq warmikunañachu karqaku, aswanpas kasaraq warmipa yanapaqninmi karqaku, paywan kuska suyakuspa, puriyman yaykunankupaq suyachisqa, hinaspa mayqin horaspas wakichisqa kayta kamachisqa, sapankankutaq kikinankupaq aswanta apamunayuq karqaku qhantikunata ruphachispa qhari kasaraq wasinman ñanta achikyachinankupaq. Qhantikunata utqayllamanta rupharqaku, chayrayku aswanta aswanta apanankuqa munasqa karqa, sapaq ñan karqaqtin. Mana karqachu chay aswanta llapanwan rakinakuyqa.
The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.
Ñawpaq pacha purichiykunapi, kasarakuykunapipas qhipayqa allin kaqmi karqa, hinaspa mana sasachakuymi karqa kawsay yachayninkupi. Qhipaykunaqa suyakuqmi karqan, puñuypas kaqlla karqan. Sapanchaqa manam puñuypichu kachkan, aswanpas wakichikuypi, manam rikch’ariypichu. Mana yuyayniyuq sipaskunaqa manam qhipaypaq wakichikurqakuchu, yuyaysapa sipaskuna hina. Llapa runakunam puñunman karqan, imaraykuchus kamachiywan sirvinakuymanta kasarasqankama pachaqa huk watakama chayanman karqan.
Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.
Maypachaqmi ayllupi kasqanman chayaspa, kasarasqa mikuy raymi qallarikurqan, punkutaq wiñaypaq wisq’asqa karqan, qhipata chayaqkunataq manam yaykuchisqachu karqan. Kayqa manam sinchi sonqo kaychu karqan—ruwaykuna hina karqan, imaraykuchus pipas punkuta qhipamanta wisq’asqa kashaqtin takaqqa, manam chay puriy ukhupi kaqchu kasqanrayku.
Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.
Jesúsqa manam imágenkunata musuqmanta rurasharqanchu, hinaspapas kay parábolapaqqa manam mayqin sut’i qhawachiytapas qorqanchu, imaynachus achka kuti rurarqan hina. Manam sut’inchayta qoyta munarqanchu, imaraykuchus kay llapa kawsay-saphi yachaykunataqa uyariqninkuna allinta entienderqanku. Jesúsqa chiqap, literal llaqtayoq inti lloq’e lado oriental kasarakuyta reqsichirqan, manam aswan mana chiqap yuyaychasqa abstracciónchu.
The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.
Chay sut’ikunakqa hunt’asqapuni qhawarisqa kachkan hebreo testimoniomanta, hinallataq romano hinaspa griego pacha historiador-kunamanta.
The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)
La Mishná (siglo II d. C., pero preservando costumbres del Templo anteriores al año 70 d. C.)
The Talmud (later compilation, but quoting earlier practice)
Talmudqa (qhipaman huñusqa, ichaqa ñawpaq ruwanakunata citaq)
Josephus (1st century Jewish historian)
Josefo (ñawpaq kaq hukñiqin pachak watapi judío historiador)
Rabbinic wedding liturgy and legal discussions
Liturgia nupcial rabínica hinaspa kamachiy simi rimanakuykunapas
Greco-Roman observers of Judea
Judeapi Greco-Roman qhawariqninkuna
Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.
Josefoqa mana huk “kasarakuy kamachiy p’anqa” sut’ita qunchu, ichaqa paypa yuyarisqan kamachiywan kawsaymanta detallekunaqa Mishnah/Talmud nisqapi willakusqanwan hinallataq tupan. Mishnahmi hatun qullqi pukyuqa.
The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.
Kay rikch’ayninqa ancha sinchita urmaqta hap’irqan huk ñawpaq pachakwatriayuq judío uyarikuqpaq, imaraykuchus Mateo 25-pi mana imapas sut’inchayta munarqanchu. Chawpi tuta chayamuq kaqqa umallaña karqan, mechakunapas asweitipas rikch’arisqa munasqa kaqkuna karqan, hinallataq kamachisqa kasarakuypaq rimanakuymanta chawpi tuta puriykama suyasqa unaychaypas suyasqa kaqmi karqan, wisq’asqa punkupas kaqmanta ruwanakuy hina karqan. Hark’asqa vírgenkunaqa p’enqakusqa karqanku, hinaspa Jesúspa pacha judío uyariqkunapaqqa, mana yuyayniyuq vírgenpa p’enqakuyninqa lliwpi chaninnaq karqan. Rituta allinta yachaspa, Jesúspa uyariqkunaqa mana ima llakiytapas rikhurqankuchu mana yuyayniyuq vírgenkunapaq, imaraykuchus llapa runa yacharqan allichakuyqa mana qhespichiy atisqa kamachiynin kasqanta mayqin vírgenpas chay puriyman waqyasaq kaqpaq. Kay chiqaqkunaqa judío uyariqkunapaq ancha sut’i karqan, chayrayku Jesúsqa mana hayk’aqpas kay rikch’ayninmanta ima sut’inchaytapas qoyta munarqanchu.