Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
Levítico iskay chunka kimsayoqmi rikuchin pʼawray pacha raymikunata, chhirapaq pacha raymikunatapas; raymikunapa rikuchisqanqa Diosmanta ancha ukhu yuyayniyuqmi, sayayninpi, hinaspa qallariyninwan tukukuyninwan allin hinata tupasqa kasqanpi, llapa sayaynin ukhupi. Pʼawray pacha raymikunaqa chhirapaq pacha raymikunawanmi huknin hukninwan tupanku. Chay kapítulonqa Palmonimanta sutʼita willakun yapamanta yapaman, musphay atina yupaqmanta. Chay kapítulonqa sumaqta, musphaypaqtaqmi tupanakuq qhepa punchawkuna willakuyninwan, pachak tawa chunka tawayoq waranqa runakunamanta.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
Yupay “23” sut’inta rikuchin, chayqa huchakuna pampachaymi, divinidadwan runakaywan huñusqa kasqanmanta. Levítico sutinqa pachak tawa chunka tawa waranqa sacerdociota rikuchin, llapa profetakunam qhepa p’unchaykunamanta rimanku, hinaspa qhepa p’unchaykunapi sacerdotekunaqa Pedroq sut’ichasqan hina huk santo sacerdociom kanku. Pedroq santo sacerdocionqa yachaqkunañam, paykunaqa yachay yapakuyninta entienden, chaymi Chisyaq Chawpi Tutaq Qapariyninpa willakuyninta paqarichin. Mana yuyayniyoqkunaqa, icha Danielpa sut’ichasqan hina millay runakunaqa, yachay yapakuyninta rechazanku; hinaspa Oseas willawanchik, chayraykum sacerdotekuna hina rechazados kanku.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Llaqtaykunaqa yachay mana kasqanrayku chinkachisqa kanku: qamqa yachayta qhispirqanki, chayrayku noqapas qamtapas qhispirqasqayki, ama ñoqapaq sacerdote kananpaq; Diosniykipa kamachikuyninta qonqaspaykirayku, noqapas wawaykikunatapas qonqasaq. Imaynan mirasqaku karqan, chayhinan huchallikurqaku ñoqapaq contraypi: chayrayku hatun kayninkuta p’enqayman tukuchisaq. Oseas 4:6, 7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Efraínpa machasqakuna, pichus Isaiaspas “hatun yupaychaypa coronan” nispa sutichan, paykunapa hatun kayninqa “p’enqayman” tukurqapun. Oseasqa sut’inchaspa reqsichin, qhepaman p’unchaykunapi yachaypa yapakuyninta mana chaskiqkunaqa Laodiceapi Qanchis P’unchay Adventista iglesiam kasqanta, imaraykuchus pay qillqarqan: “Llaqtay.” Paypa llaqtanqa sacerdotekunamanta hinan rechazasaq kanqa, chaypas tukuypa, tawa kaq wiñay miraypi pasakun, imaraykuchus payqa churinkunata qonqananpaqmi, churinkunataq qhepa wiñay mirayta reqsichinku.
At—one—ment
At—one—ment
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
“Levítico 23” nisqap sutinqa nin “pachak tawachunka tawa waranqa sacerdociopa huchankunamanta pampachaynin.” Kay chiqaqtaqa yachayta atisun sapallan libroq sutinwan, capítulo yupayninwan kuska tupachispa. Pampachay, maymanta Levítico iskay chunka kimsayoq rimarin, nin “huklla kayman chayanakuy,” hinaspan reqsichin Dios kaywan runa kaywan huñusqanta. Chay huñusqaqa Diospa Simpinpi achka unanchakunawan rikuchisqa kachkan, hukninmi runapa templonqa Diospa templonwan huñusqa kananpaq.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
Runa temploqa marq’ayninpi kachkan “23” qhari cromosomakuna, hinaspa “23” warmi cromosomakunapas. Pedroqa reqsichin, pachak tawa chunka tawa waranqa sacerdotekunaqa huk “wasi espiritu” kasqankuta. Chay cromosomakuna huñunakunku, imayna huk qhariwan warmiwan huñunakusqankuna hina; Diospa huñusqanqa, ama pipas runaqa t’aqaychu. Kasarakuyqa hukñachisqa kaypa huk simbolonmi. Levítico “23” ninmi, Hanaq Pacha Hatun Sacerdotepa templonwan, sacerdotekunapa templonwan tantiykusqanta, paykunaqa pachak tawa chunka tawa waranqa kasqankuta.
Twenty-two Verses
Iskay chunka iskayniyuq ch’inchasqa rimaykuna
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
Levítico iskay chunka kimsañiyuqpi pawqar raymikuna rikuchisqa kanku kapitulumanta ñawpaq iskay chunka iskay versículokunapi; chiri pacha raymikunataq rikuchisqa kanku kapitulomanta qhepa iskay chunka iskay versículokunapi. Qhepa versículotaq tawa chunka tawayuqmi, 1844 watata unanchaq; chaypim qallarisqa karqa antitípico Pampachanakuy P’unchay qanchis kaq killamanta chunka kaq p’unchaypi, Levítico iskay chunka kimsañiyuq hunt’akusqanman hina. Iskay chunka kimsañiyuq kapituluqa rakisqam iskay pacha-kuna-man, sapaqninpi iskay chunka iskay versículoyuq; iskaynin iskay chunka iskay versículoyuq pacha-kunaqa yuyayman hina t’inkisqa kanku raymikuna kasqankurayku, ichaqa yuyayman hina t’aqasqataq kanku Cristo-pa pampapi hinaspa Santo Lugarninpi ministerionninrayku, pawqar pacha raymikunawan rikuchisqa, hinaspa Aswan Santo Lugarninpi ministerionninrayku, chiri pachawan rikuchisqa.
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
Tarpuy pacha raymikunapas, chiri pacha raymikunapas iskay chunka iskaynintiyuq versículokunawanmi rikuchisqa kanku, chay versículokunataq hebreo alfabetopa testigowanmi tupanku, chay alfabetotaq “22” qillqakunamanta ruwasqa kashan. “22”qa “220”pa diezmom, chaytaq Divinidadwan runakaywan huñusqanmanta símbolo kan. “220”qa iskaynin profeciakunapa qallariyninta rikuchin: Judápa chinkachisqa maymanpas t’aqanakusqanpa 2,520 watakunata, hinallataq Pampachanakuy Punchawkama 2,300 watakunatapas. 2,520 watakunapa qallariyninqa 677 a.C. karqan, 2,300 watakunapa qallariynintaq 457 a.C. karqan; chayrayku iskay pachak iskay chunka watakunaqa Diospa ejerciton saruchisqa kasqan profecíawan Diospa santuarion saruchisqa kasqan profecíata t’inkispa reqsichin. Iskaynin chay profeciakunataq antitípico Pampachanakuy Punchawpa chayamunankama tukukapun, octubre 22, 1844 p’unchaypi.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
Chay p’unchawpim, Cristoq llank’aynin, runa templota Diospa templonwan hukllachispa, qallarikurqan, hinallataq chay pachallapim Habacuc 2:20 hinataq Juan 2:20 hunt’akurqan. Habacucqa reqsichirqan chay Dios kayqa chaymantapacha Santo de los Santos nisqapi kasqanta, Juanñataq qillqarqan chay Millerita templo, iñiyninwan chay Santo de los Santos nisqaman haykunanpaq kaq, tawa chunka suqta watayuq pacha hunt’asqanta, chaymi 1798 watamanta 1844 watakama Millerita runa temploq sayarichisqa kasqanta señalasqa. Chay “46” wataq historianninqa, “23” hina “23”manta ruwaq, rikuchisqa kachkan William Millerpa llank’ayninpi, payqa ñawpaqta chay historiaq willakuyninta rikuchiyta qallariq 1831 watapi, Rey Jacoboq Biblianta rurasqa qillqasqa lluqsisqanmantapacha “220” wata qhipaman. Diospa Simi, 1611 watapi qillqasqa lluqsisqa, huk runa willakuqwan “220” wata qhipamantaraq 1831 watapi hukllachasqa karqan. Tarpuy pacha hinallataq hallch’uy pacha raymikunaqa “22” versículokunawan rikuchisqa kachkan.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
Iskay chunka iskayniyuq versículokuna, sapaqnin iskay siqi kaq, hukllañam ima yuyaymanta kashan, proféticataq mañan ñawpaq chunka iskayniyuq versículokuna qhipan chunka iskayniyuq versículokunapa hawanman churaykusqa kananpaq. Kay hina iskay siqikunata tupachispaqa, pata pampapiwan santu wasipi rurasqa llamk’ayta, puquy p’unchay raymikunapi rikuchisqanta, Cristopa Llakllaq Santu Wasipi rurasqan llamk’aywan huñuykuchkanki. Kay profético nivelninpiqa iskay templokunapa huñunakusqanta rikuchin, chaymi Cristopa at-one-ment nisqa rurasqanta qawachin.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
Huk chhukayuq iskay chunka iskayniyuq versículokunata iskay chunka kimsayuqmanta tawa chunka tawayuqkama kaq versículokunawan tupachispa, huk proféticopi siq’i sayachikun, chaytaqa Hebreo simipa iskay chunka iskayniyuq qillqankuna qhawarichinku, hinallataq “22” yupaypa rikch’ayninwan, chaymantapas fiestakunapa rikch’ayninwan, chay fiestakunapa hunt’asqankuwan kuska sagradopi historiapi.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Pawqar raymi punchawkuna qallariyninqa ñawpaqta reqsichin qanchis p’unchaw samana punchawta, chaymanta ruphay mit’a raymi punchawkuna tukuyninqa reqsichin qanchis wata samana watata. Cristoqa, Alpha hinataq Omega hina, samana punchawta churarqa qallariypi hinallataq tukuypi iskay testigokunapa “22” nisqapa, pachak tawa chunka tawa waranqa sacerdociopa mirayninpi.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Qanchis p’unchaw samanaqa karqan huk sapa k’anchay, antitípico Pampachanakuy P’unchaypa qallariyninpi 1844 watapi; hinallataq qanchis wata samanaq k’anchayninqa tukukuyninpi k’anchaymi. Qanchis p’unchaw samanaqa también karqan Levítico “23” nisqapi ñawpaq santu huñunakuy; imaynan qanchis wata samanaqa chay kapitulumanta qhipa santu huñunakuy kan, chayhinallataq. Samanaqa alfa omega sacerdotepa siq’inmanta kapitulu “23” nisqapi. Ñawpaq, hinaspa qanchis p’unchaw samanaqa pachak tawa chunka tawa waranqa runakunapa sacerdocionpa alfam; qhipa, hinaspa qanchis wata samanaqa pachak tawa chunka tawa waranqa runakunapa sacerdocionpa omegannim.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Dioswan comulgakunaqa Justiciapa Intinpa k’anchayninpi purinku. Manam Redentorninkuta pisipachanchu, ñanninkuta Diospa ñawpaqenpi waqlliywan q’ellinchaspanku. Hanaq pacha k’anchayqa paykunamanmi llipin. Kay pachapa historianninp a tukukuyninman asuykuptinkum, Cristomanta yachayninku, hinaspa paymanta rimakuq profeciakunamantapas, ancha yapakun. Diospa qhawariyninpiqa mana tukukuq chaninniyuqmi kanku; imaraykuchus Churinwan hukllaypi kanku. Paykunapaqqa Diospa siminqa llumpay sumaqmi, munaychaqmi. Paykunaqa ancha importancianta rikunku. Cheqaq kayqa paykunaman kicharikun. Runarikuyninmanta yachachikuyqa llamp’u k’anchaywan p’achallisqañam rikurimun. Paykunaqa qhawanku Qellqakunaqa llapa pakasqa imakunata kichariq llavemi kasqanta, llapa sasachakuykunatapas allichaqta. K’anchayta chaskiyta mana munaspa, k’anchaypi puriyta mana munasqakunaqa manam atinqachu Diosta manchakuypa pakasqa kayninta entienderiyta; ichaqa cruzta apanankupaq mana iskayaspa Jesuspa qhepant a qatirqakunaqa, Diospa k’anchayninpi k’anchayta rikunqaku.” The Southern Watchman, April 4, 1905.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
Kaypi, “kay pachap historianta wichay tukukuyninman qayllapi,” pampachakuy p’unchay antitípiconpa tukukuyninpi, “runarikuymanta yachachikuyqa” huk “llamp’u” k’anchaywan p’achallisqa kachkan, imayna tawaq p’unchaw sábadomanta yachachikuyqa pampachakuy p’unchay antitípiconpa qallariyninpi kasqan hina.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Jesúsqa arcaq tapanta oqarirqan, hinaspan rikarirqani chunka kamachikuykuna qillqasqa kasqanku chay rumi tablasta. Ancha muspharirqani chunka kamachikuykunamanta tawa kaq kamachikuyta chiqap chawpinpi rikuspá, llamp’u k’anchay muyuriqninwan. Angelqa nirqan: ‘Payllam chunka kaqkunamanta kawsayniyuq Diosta sut’inchaq, hanaq pachata, kay pachata, chaypi llapa imakunatawan kamaqta. Kay pacha cimientonkuna churakusqan pacha, chay pachallataq samana p’unchaypa cimientonpas churakusqa karqan.’” Testimonies, volumen 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
Qanchis kaq p’unchawpa Samana p’unchaymi, mayqinchus huk “cimientos” nisqa, Levitico “23” qallarin; qanchis wata kaq Samanañataq sacerdotekunapa testimoniunta tukuchin, imaynatachus p’awqar watapi ch’usaykunawan qhipa ch’usaykunawan rikuchisqa kasqan hina. Qanchis wata kaq Samanaqa templo-ta sut’inchan, mayqinchus cimientos patapi sayachisqa. Tukukuypi qanchis wata kaq Samanaqa 2,520 nisqawanmi rikuchisqa, imaynatachus qanchis kaq p’unchawpa Samanaqa 2,300 nisqawan rikuchisqa kasqan hina. Qanchis wata kaq Samanaqa “encarnaciónpa doctrina” nisqata sut’inchan. Qanchis kaq p’unchawpa Samanaqa Creadorpa señalanmi, qanchis wata kaq Samanañataq divinidadwan runa kaywan huñusqa kasqanpa señalanmi.
Aligning the Lines
Líneas nisqakunata chiqanchay
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
Levítico iskay chunka kimsaqpi tarpuypi raymikunata tarpuy killapi raymikunawan tinkuchispa, Pascua raymita qhipanta huk p’unchaymi qanchis p’unchayniyuq mana pukllachisqa t’ant’a raymi qatipayan, ñawpaq rurukuna raymitaq qanchis p’unchayniyuq mana pukllachisqa t’ant’a raymi qallariynin qhipanta huk p’unchaymi hamun. Kimsa señalkuna, kimsa p’unchaypi.
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Qispi mana t’antakunapa rayminpa qanchis p’unchayninmanta ruwasqa pachaqa huk ch’uya huñunakuywan qallarin, hinaspataq chay hinallataq tukuyninpi tukukun. Qispi mana t’antakunapa raymin qallarisqan qhipan p’unchaypi, ñawpaq rurukunapa raymin chayan, chaypinmi hallp’a cebada nisqapa ñawpaq rurun haywarisqa kanan. Pentecostés, semanakunapa raymi sutiwantaq riqsisqa, ñawpaq rurukunapa raymimanta pichqa chunka p’unchay qhipamanmi karqan, chaymi qanchis semanakunapa pacha qallariyninta señalan, tawa chunka iskayniyuq p’unchaypi tukukuq, chay qhipataq Pentecostés hamun, pichqa chunka niqnin.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Pascua qallarin tuta yaykuyta chunka tawa kaq p’unchawpi. Pascuaqa manam ch’uya tantanakuychu.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Chayqa qhipamanta, chunka phisqayuq p’unchawpi, qanchis p’unchawniyuq mana pukuchisqa t’antamanta raymi chayamun. Chay qanchis p’unchawniyuq raymipaq ñawpaq p’unchawninpas, qhipa p’unchawninpas, ch’uya huñunakuykuna kanku.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
Qayantin p’unchaypi, chunka suqtayuq p’unchaypi, ñawpaq rurukuna p’unchaynin chayamun. Chaymanta qanchis simanakuna, Pentecostés raymiwan señalasqa, qallarin, hinaspa Pentecostésqa qanchis ch’uya huñunakuykunamanta hukninmi, t’ikaq pacha raymikunaq, chiri pacha raymikunaqwan kuska rikuchisqa. Ñawpaq rurukunaqa mana ch’uya huñunakuychu.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Hinaspa qanchis kaq killapa ñawpaq punchawninpi waqrapukuna raymiqa, huk ch’uya huñunakuymi.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Qanchis killa chunka p’unchaypi Pampachanakuy P’unchayqa ch’uya huñunakuymi, ichaqa manam raymichu.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
Carpakuna Raymiq ñawpaq p’unchayninqa huk ch’uya huñunakuymi. Qanchis p’unchayniyuq raymimanta qhipamanqa kanmi Carpakunapa pusaq ñiqin p’unchaynin, ichaqa chay pusaq ñiqin p’unchayqa raymikuna sut’ichasqan pacha muyukunamanta hawapi kasqan hina qhawasqa. Chay pusaq ñiqin p’unchayqa huk ch’uya huñunakuymi.
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
Kayqaqa qanchis ch’uya huñunakuykunamanmi tupakun, fiestakunata qallariq qanchis p’unchaw Samana Samanata yapaspa. Qanchis ch’uya huñunakuykuna, qanchis fiestakunapas, ichaqa ch’uya huñunakuykunawan mana kikin hinachu tupanakunku. Ñawpaq kaqpas qhepa kaqpas waymark-kunaqa Samanakunami, ñawpaqta p’unchawpaq, chaymanta watapaq. Alpha nisqa Samana, omega nisqa Samana chawpinpi reqsichisqa fiestakuna ukhupin qanchis fiestakuna kachkan, phichqa ch’uya huñunakuykunawan. Sichus alpha qanchis p’unchaw Samana Samanata, omega qanchis wata Samana Samanatapas yapanki, qanchis ch’uya huñunakuykunataq qanchis fiestakunataqmi kanki. Yachasqañam Tabernáculospa pusqaq p’unchawninqa mana fiestakunamanta kasqanta, hinaspa pusqaq kaq qanchismanta kasqanmanta sasachakuyta paqarichisqanta. Kaypi reqsichiyta munasqayqa kaymi: Jesúsqa, Palmoni hina, “23” sutiyuq kapitulu ukhupi yupaykunapa imaymana tikrayninkunata mana atinapaq musphachiq hina allinta allicharqan.
Spring
Pawqar
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Pawqar raymikunaqa qanchis p’unchayniyuq mana pukuchisqa t’ant’a raymita hap’in, qallariyninpi huk qhapaq huñunakuy santo alpha nisqawan, tukukuyninpi huk qhapaq huñunakuy santo omega nisqawan. Pentecostésqa pawqar raymikunapi kinsa kaq qhapaq huñunakuy santom. Pentecostésqa qanchis semana p’unchaykunamanta chayamun, chayqa pichqa chunka p’unchayniyuq raymiwan tukukun. Pawqar raymikunaqa tawa raymi p’unchaykunawan, kinsa pacha periodokunawanmi reqsisqa kanku. Pascua, mana pukuchisqa t’ant’a, ñawpaq rurukuna, hinallataq Pentecostés, chaykunam tawa raymi p’unchaykuna; kinsa pacha periodokunataq kanku mana pukuchisqa t’ant’apa qanchis p’unchayninkuna, Pentecostéspa pichqa chunka kaq p’unchayninta ñawpaqchaspa hinaspa chayta uqllachaspa tawa chunka isqun p’unchaykuna, hinaspa ñawpaq kinsa p’unchaykuna, mayqin pacha kinsa patamanta rurasqa kasqan.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
Pascua p’unchaykunapa tiempopi primicias qurbanakuyqa Pentecostés p’unchaypi primicias qurbanakuyman hinallataqmi tupakun; Pascuapa kimsa p’unchayniyuq tiempopi cebadamanta primicias qurbanakuykuna, hinallataq Pentecostés p’unchaypi trigomanta primicias qurbanakuy, Pentecostés tiempopa chusku chunka isqonniyuq, / pichqa chunka p’unchaykuna tukukuyninpi.
Fall
Urmay
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Qhipa mit’akuna qallarin huk sapa raymi p’unchaywanmi, chaymi chunka p’unchaykuna pacha qallarichin, chaymantataq taripanakuyman apaykun. Taripanakuy qhipan pichqa p’unchaymanta qanchis p’unchayniyuq raymi kan, chay qanchis p’unchaykunamanta ñawpaq kaqpas qhipa kaqpas qullqi huñunakuykuna hina reqsichisqa kanku. Chunka pichqayuq p’unchaymanta iskay chunka iskayniyuq p’unchaykama Toldokuna Raymi ruwasqa karqan, chaymantataq iskay chunka kimsayuq p’unchaypi hallp’aq samana p’unchaynin reqsichisqa karqan.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Qhipa watakunapa rayminkunata hap’ispa, pawqarin p’unchay rayminkunapa patanman churaykuptinchik, iskay siq’ikuna kan, sapankankutaq iskay chunka iskay versikulokunawan rikuchisqa; chayrayku, hebreo simikunapa alfabitunpa iskay chunka iskay qillqankunawanmi rikuchisqa kanku. Chayta ruwaspanchikqa, ñawpaq waymarkaqa qanchis kaq p’unchaw Sabadopa ch’uya huñunakuyinmi, qhipa waymarkataq qanchis kaq watapa Sabadopa ch’uya huñunakuyinmi.
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 23:39.
Qanchis kaq killapa chunka pichqayuq p’unchayninpi hinallataq, hallp’amanta rurukunata huñusqaykichikña kaptinqa, qanchis p’unchayta Señorpaq raymita ruwankichik: ñawpaq kaq p’unchayqa samana p’unchay kanqa, pusaj kaq p’unchaypas samana p’unchay kanqa. Levítico 23:39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
Pentecostésmi ñawpaq para karqa, Tabernáculosmi qhepa para kan. Pentecostéspi Espíritu Santopa ichakuynin huk p’unchawwanmi rikuchisqa karqa, hinaspa Tabernáculoswan rikuchisqa ichakuyninqa huk pacha tukukuqmi, chaymanta qhepamanmi huk Sábado hamun, chayqa pusaj kaq p’unchawmi, qanchis p’unchawkunaq qhepanpi. Sábadotaq, Espíritu Santopa ichakuyninpa qhepa rikurimuynin qhepata hamuq, kay pachaq Sábadonmi rikuchin, mayqinchus waranqa watakuna samaypi kanqa.
“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 a 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, 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 spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, 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. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses 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.
“Ñak’ari p’unchaypi llapanchik llaqtakunamanta, ayllukunamantapas ayqekurqanchik; ichaqa mana allinkuna qatiwanchik, paykunaqmi santospa wasinkunaman yaykurqanku espadawan. Espadata oqarirqanku wañuchiwanankupaq, ichaqa p’akirirqan, hinaspa urmaykurqan q’ichqa hina mana kallpayuq. Chaymantam llapanchik tutapipas p’unchaypipas qapariqkuchkarqanchik qespichiyta mañakuspa, hinaspa chay qaparikuyqa Diospa ñawpaqenman wicharirqan. Inti lluqsimurqan, killapas sayaykurqan. Mayukuna manaña purirqankuchu. Yanayasaq, llump’ay phuyukuna oqarimurqanku hinaspa hukninwan huknin tinkunakuspa takanakurqanku. Ichaqa karqan huk sut’i chiqanpi mana kuyukuq k’anchay yupaychay, maymantachus Diospa simin lluqsimurqan achka yakukuna hina, chaymi hanaq pachata kay pachatawan kuyuchirqan. Cieloqa kicharikurqan hinaspa wichq’akapurqan, llapanpis ch’aqwaypi karqan. Orqokuna wayrapi suysuy hina katatataykurqanku, hinaspa llapa muyuriqninman lliki rumikunata qarqomurqanku. Lamar q’umir puñuy manka hina timpurqan, hinaspa hallp’aman rumikunata wisch’umurqan. Hinaspa Dios rimashaspan Jesús hamuyninpa p’unchayninta hinaspa horanta willarqan, wiñay rimanakuytapas llaqtanman entregaspa, huk simillatam rimarqan, chaymanta samaykurqan, simikuna kay pachanta muyuspa riykaptin. Diospa Israelnin sayasqanku ñawinkuta hanaqman churarispa, Jehovaq siminmanta lluqsimuq simikunata uyariq, kay pachanta muyuqta, sinchi illap’a qaparikuynin hina. Ancha manchay yupaychasqa karqan. Sapa rimay tukukuyninpin santos qaparirqanku: ‘¡Gloria! ¡Aleluya!’ Uyanankupas Diospa k’anchayninwan k’anchaykacharqan; hinaspa chay k’anchaywan lliphllirqanku, imaynachus Moisespa uyanta lliphllichirqan Sinaímanta uraykamuspa. Mana allinkunaqa mana atirqankuchu paykunata qhawariyta chay k’anchayrayku. Hinaspa mana tukukuq saminchay nisqa kaptin Diosman yupaychaqkunaq, paypa samana p’unchayninta santochaspa waqaychaqkunapaq, atiyniyuq atipanakuy qaparikuy karqan bestiapa hinaspa paqpa rikch’ayninpa contranpi.”
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
“Chaymi qallariq karqa jubileo, maypachachus hallp’a samanan karqa.” Early Writings, 34.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
Jubileo wataqa pichqa chunka wata, qanchis muyuykunamanta qanchis watayuq qhipanpi, chayqa iskay chunka qanchis iskayniyuq p’unchawkuna kasqanmi, pichqa chunkayuq Pentecostés p’unchawman pusak. Urmaypa raymikunapa siq’ininmi primavera raymikunawan huñusqa kaptin, kan iskay chunka qanchis iskayniyuq p’unchawkuna Pentecostésman pusak, chaymi Tabernáculos raymipa qanchis p’unchawniyuq pacha qallariyninta reqsisichin. Pentecostéswan Tabernáculosqa tupanku, iskayninku kuska qhipa para pacha reqsisichinku, chaymi utqay hamuq domingo kamachiy qallariyninmanta qallarin, hinaspa purin kamachikuy wisq’akunan kama, Señor kutimunan kama, chaymantataq allpa samarin, qanchisniyuq wata Sábado nisqawan rikuchisqa hina, chayqa Tabernáculos raymipi qanchispa pusajninmi.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
Iskay chunka iskay chunka iskayniyuq versokunapa ishkay siq’inkunata huñuchkanchik, askha raykukunamanta chayta ruwanchik. Iskay siq’inkunapas iskay chunka iskayniyuq versokunam, iskay chunka iskayniyuqqa 220-pa chunka hukninmi, Divinidadwan runakaypa huñunakusqanta rikuchiq unancha kaspa.
Both lines represent the Hebrew alphabet of twenty-two letters.
Iskaynin siq’ikunaqa iskay chunka iskayniyuq hebreo simi qillqap alfabitunta reqsichinku.
Both lines represent the feasts.
Iskay siq’ikunaqa raymikunatan rikuchinku.
Both lines represent the two harvest seasons of the year.
Iskay siq’ikuna watapi iskay cosecha pacha-kunata rikuchinku.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Iskay siq’ikunaqa Cristopa llamk’asqanta rikuchinku patiopi, Santo Lugarmi, aswan Santísimo Lugarmipipas. Levíticoqa sacerdotekunamanta nin, chaymi Jesúsqa hanaq pacha Hatun Sacerdote kan. Chayraykun allinpaqmi kayta ruwasunchik, “siq’i patapi siq’i” nisqa ñanwan Levítico iskay chunka kimsayuq tawa chunka tawa versículokunaman churaykuspa.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
Pentecostésqa ñawpaq para karqa cristianismopaq, Tabernáculosñataq qhipa para cristianismopaq. Chayrayku primavera pacha “Pentecostés p’unchay”ta t’inkichispa churanchik otoño pacha Tabernáculospa qanchis p’unchayninkunawan. Hermana White nispa rimarqa: “Sasachakuy pacha llapanchikmi llaqtakunamanta hinaspa uchuy llaqtakunamantapas ayqekurqanchik” nisqanwanqa, Diospa llaqtan runakuna qatiykachasqa kaspa purunpi kawsashasqanku pachata reqsichin. Tabernáculos pacha chukllakunapi kawsayqa unanchan kay historiata, mayqinchus allinta pusamun allpapaq sábado jubileopa samayman.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Pentecostés p’unchaymi qanchis p’unchay Tabernáculos raymip qallariyninta reqsichin. Chaymanta jubileoqa pusqaq p’unchaywanmi rikuchisqa kachkan, chayqa Tabernáculos raymipaq qanchis p’unchayninmantaq. Tabernáculos raymimanta pichqa p’unchay ñawpaqtaqa kasharqanmi Expiación p’unchay. Chay hinaqa, Pentecostésmanta pichqa p’unchay ñawpaqta—Tabernáculospa qallariyninta reqsichiqmanta—juicio nisqaqa reqsichisqa kachkan. Expiación p’unchaypa juicionmanta chunka p’unchay ñawpaqtaqa Trompetas raymim kachkan. Siq’ikuna huñusqa kaptinqa, Domingo kamachiyta ñawpaqta pichqa p’unchaypi, Pentecostéswan rikuchisqa, juicio nisqaqa reqsichisqa kachkan. Chaymanta chunka p’unchay ñawpaqtaqa Trompetas raymim reqsichisqa kachkan.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Cristopa bautismonqa wañuyninta, pampasqa kayninta, hinaspa kawsarimpuyninta rikuchirqan. Chay kimsa puriyninkunaqa rikuchisqa kanku Pascuapi wañuyninwan, Samana Samana punchawpi pampasqa kayninwan hinaspa samayninwan, hinaspa Domingo punchawpi kawsarimpuyninwan. Wañuyninmanta, pampasqa kayninmanta, kawsarimpuyninmantawan chay kimsa punchawkunaqa huk waymarkmi, kimsa puriyniyuq. Chayrayku, pawqar raymikuna hinaspa qharwa raymikuna iskay siq’ikuna huñusqantaqa kawsarimpuymanta qallariyku. Kimsa kaq punchawpi kawsarimpuymi tawa chunka isqun punchawniyuq pacha qallarin, chaymi Pentecostésman pusan, chaymi Domingo kamachiy. Chay tawa chunka isqun punchawniyuq pachaqa mana puquchi t’ant’a raymi ñawpaqninpi hamun, chaymi huk punchaw ñawpaqta qallarin hinaspa primicias punchawmanta pichqa punchawkama mast’arin.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Ñawpaq rurukunapa kawsarimusqanmantapacha Domingo kamachikama qanchis kutipi qanchis p’unchawkuna kan; Domingo kamachiqa pichqa chunka p’unchawmi. Domingo kamachikama pichqa p’unchaw ñawpaqta taripaymi rikuchisqa, chay taripaymanta chunka p’unchaw ñawpaqtaqa waqra waqachiykunapa willakuyninmi señalasqa kachkan. Kawsarimuyqa ñawpaq waymarkmi; chaymanta pichqa p’unchaw qhepantataq mana pukllayuq t’antapa pacha tukukun. Mana pukllayuq t’antapa pacha tukukuqtin kimsa chunka p’unchaw qhepantataq waqra waqachiykunapa willakuynin chayamun. Chunka p’unchaw qhepantataq Pampachakuy Punchawpa taripaynin señalasqa kachkan, chaymanta pichqa p’unchaw qhepantataq Pentecostéspa Domingo kamachin chayamun.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Kaymiqa qanchis markakuna rikuchin, chirinmanta yapuy pacha raymikunaq “line upon line” nisqaman hina churakusqanpi: mana pukllayuq t’ant’a qallariynin, kawsarimuy, mana pukllayuq t’ant’a tukukuynin, waqaychasqa trompetakunaq willakuynin, taripakuy, Pentecostés, hinaspa qhipa para. Chay qanchis markakuna churakusqanku huk alpha qanchis p’unchay samana p’unchay ukhupi, hinaspa huk omega qanchis wata samana ukhupipas. Iskay samanakuna chawpipi pakasqa chay qanchis markakuna t’aqwin hinaspa sut’inchan huk pichqa p’unchay tiempota, chaymanta qatiq huk kimsa chunka p’unchay tiempota, huk chunka p’unchay tiempota, huk pichqa p’unchay tiempota, hinaspa huk qanchis p’unchay tiempota.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Chaymantataqmi Cristopa kawsarimuywan tupachispa, tarinchis tawa chunka p’unchaykunapa pacha, chaypi pay yachachirqan disipulonkunata “uya uya” nisqa hinata, hinaspataq hanaq pachaman wicharirqan. Chaymanta chunka p’unchaykunata disipulokuna altu cuartopi kasharqanku. Chay chunka p’unchaykuna tukukurqan Pentecostés p’unchaypi, mayqinchus domingo kamachiy kachkan. Kaymi yapamun tawa chunka p’unchaykunapa pacha hinaspa chunka p’unchaykunapa pacha sacerdotekunapa siq’iman, Levítico “23” nisqawan rikuchisqa.
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Kawsarimusqamanta mana qapqsayuq t’antapa tukukuyninkama pichqa p’unchawmi kan; chaymanta kinsa chunka p’unchawmi corneta waqyakuq amonestacionman; chaymanta pichqa p’unchawmi Cristopa hanaq pachaman wichariyninman; chaymanta pichqa p’unchawmi taripayman; chaymanta pichqa p’unchawmi Pentecostéspa qhepa paraq qanchis p’unchawninman.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
Qispisqa mana t’antakuna qanchis p’unchaykunapa qallariyninqa, qhipan p’unchaymi ñawpaq wayñusqa rurukunapa kawsarimuywan qatipakun. Kawsarimuyqa qispisqa mana t’antakuna qanchis p’unchaykunapa ukhupim ruran, hinaspataq kawsarimuymanta pichqa p’unchay qhipaman qispisqa mana t’antakuna pacha tukukun.
Thirty days after the end of unleavened bread the trumpets mark a warning.
Mana ñut’uq t’ant’a p’unchaykuna tukukuyninmanta kimsa chunka p’unchay qhipaman, trompetakuna huk amuychay willakuyta señalan.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Trompetakunapa willakuyninmanta pichqa p’unchay qhipamanmi Cristo hanaqman wicharirqan tawa chunka p’unchay yachachisqan qhipata. Hanaqman wichariyninmi qallariyninta señalakurqan chunka p’unchaykunata altok cuarto ukhupi.
Then five days after His ascension judgment is marked.
Chayqa hina, paypa hanaqman wichariyninmanta pichqa p’unchay qhepamanqa taripakuy señalasqa kachkan.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Pichqa p’unchay qhepamanmi Pentecostés p’unchaypa domingo kamachikuynin qanchis p’unchayniyuq qhipa para pacha qallarin.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
Pachak tawa chunka tawa waranqaqa chaykuna kanku Corderota qatiqkuna maymanchus pay rinqa chayman. Elíaswan Moiséswan wañuchisqa karqanku 18 julio 2020 p’unchawpi. Paykunaqa wañuchisqa karqanku maypichus Señorniykupas chakatasqa karqan chaypi. Cristopa kawsarimusuyninqa 31 diciembre 2023 p’unchaw kawsarimuyta rikuchiq unancha karqan. Chay p’unchawmanta ñawpaqta, 2023 watapi julio killapi, huk rimay chunlla pampapi qallariyta qallarirqan, mana levadurayuq t’antaman hina rikuchisqa. Levaduraqa pantayta, iskay uya kayta hinaspa huchata rikuchin, hinaspa chunlla pampamanta hamuq willakuyninqa mana levadurayuq karqan. 31 diciembre 2023 p’unchawmanta domingo kamachikuykama, Levítico “23” nisqaqa pachak tawa chunka tawa waranqapa pampachanakuynta qispichirqa huk churasqa qillqay ukhupi. Chay qillqay ukhupaqa Millerpa musquyninwan, Malaquías kimsa nisqapi hinaspa Apocalipsis chunka isqunniyuq nisqapi hanaq p’unchawpa ventananakunawan tupachakun. Hinallataq 27 watamanta 34 watakama sagrado semana ukhupi kinsa hora hinaspa isqun hora nisqakunawanpas tupachakun.
We will continue these things in the next article.
Kaykunapi qillqasqapi kaykunataqa qatiqllam suyasunchik.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
“‘Yachaywanmi wasikunapa ukhunqa hunt’asqa kanqa tukuy munasqa, sumaq kaq qhapaq kaykunawan.’”
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
Yuyaypaqpas almapaqpas, chaymanta cuerpopaqpas, kallpaqa kallpachakuywan tarisqa kananmi Diospa kamachikuynin. Ruraymi wiñachin. Kay kamachikuywan tinkuspaqa, Diosqa Simiyninpi qorqan yuyaymantaq espiritumantaq wiñanapaq imamantaq yanapakuykunata.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Bibliaqa kachkan llapa kamachikuykunata hap’in runakuna entiendinankupaq, kay kawsaypaq icha hamuq kawsaypaq allichasqa kanankupaq. Chay kamachikuykunataqa llapallanmi entiendenman. Mana pipas, yachachikuyninta chaninchaspa chaskiy atiyniyuq kaspaqa, Bibliamanta huklla pasajeta ñawirispa mana imallatapas yanapaq yuyayta chaskispaqa atinqachu. Ichaqa Bibliapa aswan ancha chanin yachachikuyninqa mana pantasqa utaq t’aqasqa yachaywanqa tarikusunchu. Hatun cheqaq kayninkuna sistemanqa mana usqhaylla utaq mana allinta qhawariq ñawiriqpaq rikuchisqachu, payqa chayta sut’ita reqsinanpaq. Achka qori qolqenkunaqa pata rikuy uraypi karu pampapi pakasqa kachkan, chaykunataqa llank’apakuspa mask’aspa, mana sayk’uspa sapa kuti kallpachakuspa llamk’aspa sapallanmanta hap’iyta atisun. Chay cheqaq kaykuna, hatun hunt’asqa tukuyta ruwaqkunaqa, mask’aspa tarikunanmi, tantasqa kananmipis, “kaypi asllata, chaypitaq asllata.” Isaías 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Chhaynata maskhasqa, hukllawasqa kaptinkuqa, rikurinqa hinallataqmi hunt’asqa, hukninwan huknin sumaqta tinkusqa kasqankuta. Sapa Evangelioqa wakinkunapa yanapananmi; sapa willakuy ñawpaqmantapas huk willakuyta sut’inchan; sapa cheqaq kaqpas huk cheqaq kaqpa wiñayninmi. Judíokunapa kamachisqa yupaychaypa unanchankunaqa evangeliowan sut’ichasqa kanku. Diospa siminpi sapa kamachiyqa kikin churasqanpi kachkan, sapa ruwaypas ima ruwananpaq kasqanmi. Hunt’asqa sayariynintaq, yuyaychasqanpi hinallataq rurasqanpipas, Ruraqninmanta willakuyta qowan. Chayhina sayariytaqa mana pipa yuyayninpas, mana Tukuy-Atipaqpa yuyayninllachu, hamut’anman karqa ichaqa rurayta atinman.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
Imayman imaymana kaqkunata maskhaspa, hinaspa paykunap chaymanta tinkunakusqankuta yachaqaspaqa, runapa yuyayniyuq aswan hanaq atiyninkuna sinchi llank’ayman qayasqa kanku. Mana pipas kayhina yachaypi churakuspaqa mana yuyay atiyninta wiñachinqachu.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Manam chiqayta maskhaspa huñuyllapipis mana sapallachu Biblia yachaypa yuyaypa chanin kaynin kachkan. Chayqa kachkanmi hinallataq qhawarichisqa temas nisqakunata hap’iyta atinanpaq munasqa kallpachakuypi. Yuyayqa sapa kuti tantiykunaq, pisi chanin kaq ruraykunallawan ocupakusqa kaspa, takyasqa, kallpaynaq tukukun. Sumaq, hatun, karu chayasqa chiqaqkunata unanchaypaq mana hayk’aqpas kallpachasqa kaptinqa, tiempo pasanman hina wiñay atiyninta chinkachin. Kay urmayman ama chayananpaq hark’a hina, hinallataq wiñayninpaq kallpachaq hina, Diospa Siminta yachaymantaqa manam imapas kaqchu chayman kikintaq. Yuyayta allinchaspa yachachinapaq hinaqa, Bibliaqa aswan atiyoqmi ima huk libromantapas, utaq llapa huk librokuna huñusqamantapas. Temasninpa hatun kaynin, rimariyninkunaq dignidadniyoq sasachaynaq sasan kaynin, rikch’achikuyninkunaq sumaq kayninmi yuyaykunata kawsarichin hinaspa hoqarin, mana ima huk imapas hina. Mana ima huk yachaypas chayhina yuyay kallpata qunchu, imayna qespichisqa willakuypa manchay hatun chiqaqninkunata hap’iyta munaspa kallpachakuy qusqan hinaqa. Chayhina mana tukukuqpa yuyayninkunawan tupachisqa yuyayqa mana mast’arikuyta hinaspa kallpachakuyta saqeyta atinchu.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Bibliaq atiyninqa aswan hatunmi kachkan runapa espíritu kasqan wiñayninpi. Runaqa Dioswan kuska kawsaypaq rurasqa kaspaqa, chay hina kuska kawsayllapim cheqaq kawsayninta, wiñaynintapas tarinman. Diospi aswan hatun kusikuyninta tariqanpaq rurasqa kaspaqa, mana imapipas tarinmanchu sonqopa munayninkunata thañichiyta, almapa yarqayninta chakiynintawan hunt’achiyta. Pipas cheqaq sonqowan, yachachisqa kayta munaspa, Diospa siminta yachakun, cheqaq kayninkunata unanchayta maskhaspa, Qillqaqninwan tupachisqa kanqa; hinaspapas, mana kikinpa akllayninraykuchu, mana ima tupuyniyuqchu kachkan wiñayninpa atisqankunapa.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
Estilonpas y tema-kunapa hatun achka kayninpi, Bibliapi kan llapa yuyaykunata interesachinapaq, llapa sonqokunatapas waqyachinapaq imapas. Paqinkunapi tarikunku aswan ñawpaqmanta historiakuna; kausayman chiqap asuykusqa biografiakuna; gobiernomanta kamachiy yachachikuykunapas estadota munayninman hap’inapaq, wasi reglamentonman churanapaq—chay principiokunaqa runa yachayqa mana hayk’aqpas pampachisqachu. Chaypiqa kachkan aswan ukhu filosofíapas, aswan misk’i hinaspa aswan hatun poesía, aswan kallpayoq hinaspa aswan llakiy sonqoyoq. Ima runa qelqaqpa rurasqankunamantapas mana tupay atina chaninyoqmi Bibliapa qelqasqankuna, kay hinata qhawaspaqa; ichaqa mana tukukuqta astawan hatun mast’ariyniyoq, mana tukukuqta astawan ancha chaninyoqmi kanku, hatun chawpi yuyaywan tinkuchispa qhawarisqa kaptinku. Kay yuyaypa achkiyninwan qhawarispaqa, sapa tema musuq significadoniuqmi rikurin. Aswan sasaqlla nisqa chiqaq-kaykunapipas ukhunpi kachkan hanaq pachakama altokuna principiokuna, wiñay kaytataq muyurichiq.
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
Bibliaq chawpi yuyayninqa, tukuy kay qillqapi wakin yuyaykunapas chayman tantakukunan yuyayqa, salvakuy paqarichiy planonmi, runapa almanpi Diospa rikch’ayninta kutichiymi. Edénpi rimarisqa taripaypi ñawpaq suyay willakuymanta qallarispa Apocalipsispi qhipa k’anchayniyoq prometekama, “Paypa uyanta rikunqaku; sutinpas urkunpi kanqa” (Apocalipsis 22:4), Bibliaq sapa libronpa, sapa pasajenpa apamunan yuyayqa kay musphay tema mast’ariymi,—runapa hatarichisqa kaynin,—Diospa atiyninmi, “Señorninchik Jesucristo rayku atipayta qowanchik chay.” 1 Corintios 15:57.
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
“Kay yuyayta hap’iqninqa ñawpaqninpi mana tukukuq yachay pampayoqmi. Paymi llaveyuq, chaywan Diospa siminpa llapan qhapaq waqaychana wasinta kicharinanpaq.”
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
“Redención nisqap cienciaqa llapa cienciakunap ciencianmi; chay cienciaqa angelkunap, mana urmaq mundokunapi llapa yuyayniyuqkunap yachakunanmi; chay cienciaqa Señorninchis, Salvadorninchispa atenciónninta hap’iqmi; chay cienciaqa Tukuy-Atiyniyuqpa yuyayninpi wiñaymanta yuyarisqa propósito ukhuman yaykuqmi—‘wiñay p’unchawkunapaq ch’inllapi waqaychasqa’ (Romanos 16:25, R.V.); chay cienciaqa Diospa salvasqa runankunap yachakunanmi mana tukukuq watakuna tukuypi. Kaymi aswan hatun yachakuy, runapa ruray atisqan. Mana huk yachakuy hinaqa, kayqa yuyayta kallpachinqa, almatataq hoqarinqa.”
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
“‘Yachaypa allin kayninqa kaymi: yachayqa payta chariqkunaman kawsayta qun.’ ‘Qankunaman rimashqay simikunaqa,’ nispa Jesús rimarqan, ‘espíritunmi, hinaspa kawsayninmi.’ ‘Kaymi wiñay kawsayqa: qanta reqsiy, sapallan cheqaq Dios kasqaykita, hinaspa cachamusqayki payta reqsiy.’ Eclesiastés 7:12; Juan 6:63; 17:3, R.V.”
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
“Kay pachaqkunata kawsayman waqyarispa kamachiq kamaq kallpaqa Diospa siminpi kachkan. Kay simiqa atiyta qon; kawsayta paqarichin. Sapa kamachikuyqa huk prometisqanmi; munaywan chaskisqa, alma ukhuman yaykusqa, paywan kuska apamun mana tukukuqpa kawsayninta. Chayqa runapa kayninta tikran, hinaspa alma-ta musuqmanta ruran Diospa rikchayninman hina.”
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
Kikin churasqa kawsayqa chay hinallataqmi waqaychasqa kachkan. “Diospa siminmanta lluqsiq sapa simiwan” (Mateo 4:4) runaqa kawsanqa.
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
Yuyayqa, almaqa, imatas mikhusqanman hina wiñachisqa kachkan; chaymi noqanchikpa makipi kachkan imamanta mikhuchisqa kananpaq akllay. Sapa runapa atininpi kachkan ima asuntokuna yuyayninkunata hunt’aspa llank’achinqa, hinaspa characterninta rurachinqa, chaykunata akllay. Sapa runamantaq, Qhelqakuna-man yaykuyta chaskisqa kaqta, Dios nin: “Paymanqa qelqarqani leyniypa hatun kaqninkunata.” “Qayllaykuy Ñuqaman, hinaspa kutichisqayki; hinaspa rikuchisqayki hatun, atiyniyoq imakunata, mana reqsisqaykita.” Oseas 8:12; Jeremías 33:3.
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
“Diospa simin makinkunapi kaq runaqa, maypichus kawsaynin churasqa kachun, akllasqan hina kuska-puriyniyuq kayta atin. P’anqankunapiqa runa kastapa aswan allin, aswan hatun runakunawan rimanakuyta atin, hinaspataq Wiñaypaqpa rimayninta uyariyta atin, imaynachus payqa runakunawan rimarin chay hina. Chay yachachikuykunata yachakuspa, unanchaspa, hinaspa yuyayman churakuspa—maykunamanmi ‘angelkuna qhawayta munanku’ (1 Pedro 1:12)—paykunapa kuska-puriynintaqa hap’iyta atin. Hanaq pacha Yachachiqpa puriyninkunata qatita atin, hinaspa Rimayninkunata uyariyta atin, imaynachus orqokunapi, pampakunapi, lamar qochapa patanpi yachachisqan hina. Kay pachapi tiyayta atin hanaq pachapa wayraynin ukupi, kay pachapi llakisqa hinaspa wateqasqa runakunaman suyay yuyaykunata, ch’uyanchasqa kayta munaykunata qoykuspa; pay kikinmi mana rikuy atisqawan sapa kuti aswan qayllaykuspa, aswan qayllaykuspa kuskanakuyman yaykun; ñawpaq p’unchawkunapi Dioswan puriq hina, wiñay pachapa punku punkllunkama aswan qayllaykuspa, aswan qayllaykuspa, chaymanta punkukuna kicharikunankama, hinaspataq chayman yaykunqa. Mana musuq runachu kanqa. Chaskikamuq simikunaqa ch’uya runakunapa siminkunam kanqa, paykunaqa mana rikuy atisqa kay pachapi kuska-puriqmasinkuna karqanku—kaypiqa paymi chay simikunata reqsispa munakuyta yacharqa. Pipas Diospa siminwan hanaq pachawan kuskanakuypi kawsarqa, hanaq pachapa kuska-puriynin ukupi wasinpi hina tarikukunqa.” Education, 123–127.