The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
1888 watapi kutichakusqan huchallikuypi, Elderkuna Joneswan Waggonerwan apanqanku willakuyqa, cheqaqpi iñiywan justificación nisqap willakuynin karqa. Protestantismota apostatakusqa yachachin: Cristopa cruzpi wañusqanwan qusqa justificaciónqa runata huchankunapi p’istun, ichaqa yawarninqa mana cheqaqtapuni huchankunata chinkachinchu. Kay llulla yachachiyqa hucha anchhuyta iskay kaq hamuyninman churaykun, chaypim huchasapakuna hinaqa musqoy hinalla tikrasqa kanku. Protestantismota apostatakusqapas, hinallata 1957 watamanta qallarispas oficialmente, Laodicea Adventismopas ninku: Cristoqa sapallanmi rantinchasqanchis, ichaqa mana qatiyninchispaq ejemplonchu. 1888 watamanta huk wata ñawpaqta, Hermana White kayta qillqarqan.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Musuq sunquyta qosqayki, musuq espiritutataq ukhuykipi churasaq’ nispa. Tukuy sunquywanmi creenī Diospa Espiritun kay pachamanta horqosqa kashasqanta, hinaspa may hatun k’anchayta chaskiqkuna, hinaq allin atiykunata hap’iqkuna, chaykunata mana allinta aprovechasaqkunaqa ñawpaqta saqisqa kanqaku. Paykunaqa Diospa Espiritunta llakichispa qarqusqanku. Kunan p’unchay Satanaspa sunqukunapi, iglesiakunapi, nacionkunapipas llamk’asqanqa sapa profecíata yachaqta mancharichinantaqmi. Tukukuyqa qayllañam. Iglesiakunaqa hatariychun. Diospa tikraykuchiq atiyninqa sapa miembro runapa sunqunpi riqsisqa kachun, chaymantataq rikusun Diospa Espiritunpa ukhu ukhunta kuyuchisqanta. Huchapa pampachayllanqa manam Jesuspa wañusqanpa sapallan rurayninchu. Payqa mana tupay atina sacrificiota rurasqa, mana huchalla qichusqa kananpaqchu, aswanpas runa kayqa kutichisqa kananpaq, sumaqyachisqa kananpaq, urmasqan tuñisqanmantapacha musuqmanta sayarichisqa kananpaq, hinaspa Diospa qayllanpi kaypaq hinallataq allinchasqa kananpaq…. ”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
“Cristoqa chay escaleram kachkan Jacobpa rikusqan, mayqenpa uran kay pachapi sayasharqan, hinaspa ancha hanaq muyuyninqa aswan hanaq cielokamak chayarqan. Kayqa qhawachin salvasqa kaypa churaska ñanninta. Ñoqanchikqa muyuy muyuymanta kay escalerata wicharinanchikmi. Sichus mayqenninchikpas tukuy tukukuyninpi salvasqa kanqa, chayqa Jesusman hapipakuspa escalerapa muyuyninkunaman hina kasqanraykum kanqa. Cristoqa iñiqpaq yachayman, chiqap kayman, sapaqchasqa kayman, hinaspa rantisqa kacharisqa kayman ruwasqa kachkan….“
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
“Wakin runakunamanta waqinkunaqa manchay hatun urmaykunata urmanqaku, cheqaqta takyakusqankuta yuyarispa, cheqaq kaqta charisqankurayku; ichaqa manan Jesuspi kasqan hina charinkuchu. Huk pisi qhawasqallaqpas huk almatam mana kutiriy atina chinkayman wischuykuyta atin. Huk hucha iskay kaqman pusan, iskay kaqtaq kinsa kaqpaq ñanta waqichin, chay hinallataq hukmanta hukman. Ñuqanchikqa Diospa cheqaq willakuqnin hina, paymanta sapa kuti mañakuyta atinanchikmi, paypa atiyninwan waqaychasqa kanananchikpaq. Ruwayninchikmanta huk sapa t’aqllayllatapas pantaspa lluqsisunchik chayqa, huchapa ñanninta qatipakuspa puriyta qallariykuypi peligropim kashanchik, chay ñantaq wiñay chinkayman tukukun. Sapankanchikpaq suyayqa kanmi, ichaqa huk ñanllapim—Cristoman sinchita watakuspanchik, paypa kawsayninpa hunt’asqa kasqanta haypaypaq llapa kallpanchikta churaspanchik.”
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“Kay alli-allin riksiyun, huchallikuyta pisipaq qhawaspa, hinaspa mana tukukuqta huchasapa runata Diospa munakuyninmanta rimarqaykuq, huchasapa runata kallpachin Dios payta qispichinqa nispa creenanpaq, huchapi hinalla kawsashaqtin, chayta hucham kasqanta yachaspapas. Kayhinam achka runakuna rurashanku, kunan pacha cheqaq-kayta creenqankuta niqkuna. Cheqaq-kayqa paykunapa kawsayninkumanta t’aqasqa hap’isqa kachkan, chayraykun manaña aswan atiyniyuqchu alma-ta huchanmanta yuyayman churananpaq hinaspa tikrananpaq. Tukuy kallpa, tukuy ánimu, tukuy musculu sinch’ita mañakun kay pachata saqenapaq, costumbrenkunata, rurasqankunata, hinaspa modankunata….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Sichus huchakuyta qarqunki, kawsayniyuq iñiyta ruranki chayqa, hanaq pacha bendicionninkunapa qhapaq kayninqa qampaqmi kanqa.” Selected Messages, libro 3, 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
Qullqi-rurayman rikch’aq “allin-allin religión” nisqa, apostata protestantismomanta, Adventismopa tawaq miraynin qallariyninpi 1957 watapi huk oficial doctrina hina sayachisqa karqan. Chayqa justificaciónpa huk sut’i riqsichiyta qawarichirqan, mayqinchus “huchasapata kallpachin Dios payta qispichinqa chayta creenanpaq, huchapi hinalla kawsashaqtinpas.” Chakata, yachachinmi “huchapa pampachayninqa mana Jesús wañuyninpa sapallan rurunchu,” imaraykuchus “Payqa mana tukukuq sacrificiota ruwarqan huchaqa chinkachisqa kananllapaqchu, aswanpas runa kayqa kutichisqa kananpaq, sumaqyachisqa kananpaq, urmasqan qolqomantan musuqmanta hatarichisqa kananpaq, hinaspa Diospa qayllanpi kaypaq allinchisqa kananpaq.”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
1957 watapi hatarikuynin rikuchinmi 1863 watapi tarpukusqa hatarikuypa muhun, chaymanta 1888 watapi wiñarisqanta, hinaspa qhepaman 1919 watapi rurasqa libropa (*The Doctrine of Christ*) nisqapi sut’ichasqa llulla willakuywan unuqusqa kasqan, tukukuyninpi rururichisqanta huk qespisqa willakuyta qhawaqta: Habacucpa iskay tablankunawan sut’ichasqa qallariyniyuq “justokunapa iñiynin” ñanmi kunan qichusqa, chaypa rantinpi churakusqata “iñiymanta justifikasqa kay” nisqapa waqlliychasqa sut’iqchasqanwan, mayqinmi apostata protestantismopi tarikun. Mana kasukuq profeta Judámantaqa kutirapunmi asikuykuna huñunaman, hinaspa Bethel llulla profetawan mikhurqan.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Laodicea iglesiaman willakuyqa, ñawpaqta 1856 watapi Millerita kuyuy-man rikhurichisqa karqan, chaymantaq 1888 watapi yapamanta Laodicea iglesiaman; ichaqa sapa puriyninpiqa qhespichisqa mana karqanchu, aswanqa qhispisqa mana chaskisqa karqan. Joneswan Waggonerpa chay willakuyninqa, panay White nisqanman hina, Laodiceaman willakuypas karqan, hinallataq iñiywan justifikasqa kaymanta willakuypas karqan; chay willakuyqa mana chaskisqa karqan, kay yuyaywan: mana kasukuqkuna, chayta qhespichispa mana chaskiqkunaqa, cheqaqta ñawpa markakunata hark’achkanku nispa. Chay hark’achasqanku markakunaqa kikinkupa runa rurasqan sayayniyoq cimientollam karqan, aqupi sayasqa.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
1888 watapi Joneswan Waggonerwan yachachisqan “iñiyniyoq cheqanman churay” nisqa willakuyqa, cheqaq evangelio kaqta hap’irqan; chaymi riqsichin cheqanman churasqakunaqa, chaynallataq santuqasqapuni kanku. Chayqa kallpachakurqanmi, cheqanman churasqa kayqa “cheqaqtapuni” santu rurasqa kayta, manataq kamachiyllawan santu kasqankuta “willasqa” kayllatachu. Joneswan Waggonerwan willakuynin, panikay White nisqanman hina, payqa 1888 watapi hatarikuymanta ñawpaqtañam achka watakunaña chayta willakusharqan, riqsichinmi, cheqanman churay yupaychasqa kaptin, santuqayqa chaylla pachapi kuskata qonakusqanta.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Manam huk hina kaytaqa kanmanchu, imaraykuchus iskayninpas, chaninchasqa kaypas hinaspa santuya chisqa kaypas, tukukun Espíritu Santo yupaychakuqpi kachkaptinmi. Chaninchasqa kaywan santuya chisqa kaywanqa sapan iskay simillam; chay iskay simikunaqa huk llamk’aypa iskay imankunatan sutichan, chay huk llamk’aytaq Espíritu Santo yupaychakuq ukhupi kachkaptinmi rurakun.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Korahpa rebeldekunakuna mana chaskisqanku Moisespa kikin willakuyninmi, 1856 watapipas huk kutitaq mana chaskisqa karqa, chaymanta 1888 watapipas yapamanta mana chaskisqa karqa, hinaspataq 1957 watapi llapa runakunapa ñawpaqenpi Laodicea Adventismopa salvacionmanta teologian hina sayachisqa karqa. Chay mana tukuq hatarikuymi Diosta sayk’uchirqan, imaraykuchus runakuna nirqanku: “Tukuy mana allinta ruwaqmi Señorpa ñawpaqenpi allin, paypas paykunapi kusikun; mana chayqa, ¿Maypitaq kachkan taripaq Dios?”
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
Nirqanku: “huchakuykunaqa Cristopa yawarninwanmi chaninchasqa kanku, hinallataq Diosqa paykunapi kusikun, ichaqa huchallaspalla kachkaptinkupas.” Kayqa ajayupa llullakuyninmi, Laodiceaman willasqapi rikuchisqa (juzgasqa llaqta), imaraykuchus Cristoqa Laodiceayuqkunata “llakikuypaq, wakcha, pobri, ñawsa, q’ala” nispa reqsichiptinpas, paykunaqa yuyanku “qhapaqmi kayku, aswan-aswan qhapaqyachisqañam kayku, manam imapas pisiwanchu” nispa. Hinaspa chay hina kasqankupiqa, cheqaqtapuni Señorpa siminmanta wijch’uykusqa kaypa patapiñam kachkanku.
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
1844 watapi ñawpaq kaq llakikuyta pasaspa sayaq Millerita willakuy historiapi iñiqkuna, imaynachus Jeremías qelqapi chunka pichqayuq t’aqapi, chunka pichqayuqmanta iskay chunka hukniyuq kama versículopi rikuchisqa, templota sayarichiq iñiyniyuq ruwaqkuna hina, paykunaman nisqa kasqanman hina: mana “aswan asikuy huñunakuyman” kutimunku chayqa, Diospa “simin” tukunku; ichaqa paykunaqa “aswan asikuy huñunakuyman” kutimurqanku (Bethel llaqtapi llulla profeta nisqawan rikuchisqa), hinaspa Laodicea runakuna hina tukuspa tikrarqanku, Diospa siminmanta wijch’uykusqa kananpa qayllapi kachkaspapas, mana chayta yachankuchu.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Laodicea Adventismoq 11 septiembre 2001 p’unchawpi kashqan kasqa, 11 agosto 1840 p’unchawpi protestantekunapa kashqanwan rikch’achisqa. Chay iskay willakuykunaqa rikch’achisqa karqanku ch’aqwayta ruwaq judíokunawan, Cristo bautizasqa kaptin Santo Espíritu uraykamusqan p’unchawpi. Sapa huknin kimsa willakuykunapim ñawpaq akllasqa llaqtakunaqa qispichisqa karqanku, chay hinallataq kunanpas qispichisqa kaypi kachkanku. Juan Bautistapa tiempompi Pacto Qespichiq Kachaqa, Pedro nisqanman hina “akllasqa miray” sutiyuqkunawan pactoman yaykunanpaq karqa.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Qankunakunanqa akllasqa miraymi kankichik, qhapaq kuraqkuna, chuya llaqtam, Diospaq sapan llaqtam; chayhina kasqaykichikrayku, tutamanta musphay atipaq k’anchayninman qayasusuqniykichikpa alabayninkunata willakunankichikpaq: Ñawpaq p’unchaykunapi mana llaqtachu karqankichik, ichaqa kunanqa Diospa llaqtanñam kankichik; mana kuyapayata chaskirqankichikchu, ichaqa kunanqa kuyapayatan chaskirqankichik. 1 Pedro 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Pedroqa reqsisqan karqa pacha ninpi musuq akllasqa llaqtata, chaymi chayqa karqa cristianokunaq iglesia. Paykunaqa akllasqa kasharqanku “akllasqa miray” hina, chay pacha ukhupi Cristo hinallataq Juan Bautistapas ñawpaq akllasqa llaqtata reqsisqanku mach’aq wayrunakunaq miraynin hina.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Mach’aq wayllukuqkunapa miraynin, ¿imaynataq qankuna, mana allin kaspa, allin imakunata rimayta atinkichik? sonqopa hunt’asqa kayninmantan simiqa rimarin. Mateo 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
Pasaqtarisqa mirayqa, “mach’aqwaykunapa miraynin” nisqa kachkan, chayqa Satanáspa unanchayninmi—Biblia willakuypi profecía nisqapi aycha llusq’a reptil. Pasaqtarisqa mirayqa, suyasqa pruebanankupaq puchukay p’unchaykuta hunt’arqakuña, tawa miraykunapiqmi mach’aqwaypa kasqanman churasqa qhepiyta takyasqaku. Paykunaqa warmi wachuqpa urqunpa rikch’ayninta wiñachirqaku. Chayraykun Ezequiel qhelqapa pusaqniyuq t’aqapi iskay chunka phisqa machu runakuna intiyman k’umuyta munanku. Papadopa kasqanman hina runa kayninkuta ruwasqaku.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Kinsa kaq ángelpa willakuyninmi kay pachaman apachisqa karqa, runakunata waqyaspa ama chaskinankupaq bestiapa unanchanta, otaq imagenpa unanchanta, urqunkupi utaq makinkupi. Kay unanchata chaskiyqa ninmi bestiapas rurasqan kikillan akllayman hamuyta, hinaspa Diospa Siminpa chiqan contranpi kachkaspa, chayllata yuyaykunata sayachiyta.” Review and Herald, July 13, 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
Uywakuna señalninqa, huchayoq runapa señalninmi, payqa Roma llaqtapi papa, hinaspa kay pachapi Satanaspa rantinchasqanmi. Uywawan huk yuyayman hamuyqa, Satanaswan huk yuyayman hamuymi, paymi amaruwan hina rikuchisqa kashan.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Kay pachapi tarinakuykunata hinaspa hatun yupaychaykunata hap’iyta allinta takyachinapaq, iglesiata pusarqanku kay pachapi hatun runakunapa kuyakuyninta hinaspa yanapayninta maskanampaq; chayhinataq Cristota qhispichispa, payqa apaykachisqa karqa Satanaspa rantinchasqanman kasukunanpaq—Roma llaqtapa obispoman.” The Great Controversy, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Ñawpaq akllasqa llaqtapa qhipa mirayninpi, paykunapa kayninqa Satanaspa kayninta rikuchin. “Akllasqa miray” nisqaqa, ñawpaq p’unchawkunapi mana Diospa llaqtanchu karqanku, ichaqa akllasqa kanku huk suyaychasqa taripay, ch’uyanchay, hinaspa pichay ruwanakuna nisqa puriywan. Taripay ruwayta atipaqkunaqa akllasqa kanku Dioswan rimay ruranakuypi kaypaq. Señorqa cristiano iglesiwan rimay ruranakuyta ruwaq karqa, chaymanta yapamanta Millerita Adventismowanpas, hinaspa chaynatataqmi kutin ruwan pachak tawa chunka tawa waranqawan.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Apunchikqa Diospa musuq akllasqan llaqtanwan pactuta ruraspa yaykuspan (ñawpaq p’unchaykunapi mana Diospa llaqtanchu karqanku), Payqa pactupa Kachaqnin hina hamun paykunaman. Malakías qhelqapa kinsa kaq capítulo hunt’achisqan sapa huk kinsa willakuykunapim, huk kachaq kashan pactupa Kachaqninpaq ñanta wakichiq. Ñawpaq kaq kachaqqa Bautista Juan karqan, paymi iskay kaqtaq kinsa kaq kachaqtapas unanchaspa rikuchirqan. Iskay kaq kachaqqa William Miller karqan. Bautista Juanpa, William Millerpa ima profético kasqankuta huñuspa, sayachinku chay kachaqpa imayna kasqanta, mayqinchus pactupa Kachaqninpaq ñanta wakichin hamunanpaq hinaspa pactuman yaykunanpaq pachak tawa chunka tawa waranqa runakunawan.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Kimsa willakuykunaqa, Pactopa Chaskin kasqan Cristopa ñanninta waqaychanankupaq, Paymi usqhaylla Templonman hamunqa, rikuchinku huk llamk’ayta taripay qhawaypa p’unchayninpi hunt’akusqanta, chaymi tukuyninpi junt’achisqa taripaywan tukukun.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
Kay pachak kay hallp’ariynin qhipa p’unchaykunapi, Diospa rimanakuynin kamachiykunata waqaychaq llaqtanwan musuqmanta takyachisqa kanan. “Chay p’unchaypi paykunapaq rimanakuyta ruwasaq chakra animalakunawan, hanaq pacha p’isqukunawan, allpamanta llusq’a kawsaqkunawan ima; flechata, espadata, ch’axwaytapas kay pachamanta p’akisaq, hinaspataq paykunata allin qhispiywan puñunaykupaq tiyachisaq. Qanwan wiñaypaq sirvinakuyta ruwasaq; arí, qanwan sirvinakuyta ruwasaq chiqap kaypi, taripaq kaypi, munakuypi, khuyakuypi ima. Chaynallataq qanwan sirvinakuyta ruwasaq sutinchaypi; hinaspataq qanqa Señor-ta reqsinkiq.”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
«“Chay p’unchaypi pasakunanmi, noqa uyarisqayta uyarisqaq, nispa Señor; hanaq pachatam uyarisqaq, paykunaqtaq kay pachata uyarisqanku; kay pachaqtaq trigota, vinota, hinaspa aceiteta uyarisqa; paykunataq Jezreelta uyarisqanku. Hinaspan noqapaq allpapim payta tarpusaq; khuyapayasaqmi mana khuyapayakusqata; hinaspan mana llaqtaykuna kasqankuman niq: Qamkunaqa llaqtaykuna kankichik; paykunataq ninqanku: Qamqa Diosniymi kanki.” Oseas 2:14–23.»
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Chay p’unchaypi,... Israelpa puchuqninkuna, Jacobpa wasinmanta qispisqakunañataq,... cheqaqtapuni Señorpi, Israelpa Santoqnimpinmi sayarinqaku.’ Isaías 10:20. ‘Llapan nacionmanta, ayllumanta, simimanta, llaqtamantapas’ kanqaku wakinkuna kay willakuyman kusikuywan kutichikuqkuna: ‘Diosta manchakuychik, hinaspa payman hatunchayta qoychik; imaraykuchus juzgasqan horaña chayamunña,’ nisqaman. Paykunaqa kay pachaman watasqa llapan ídolokunamanta kutirinqaku, hinaspa ‘hanaq pachata, kay pachata, lamar qochata, unu pukyukunatapas ruraqta yupaychanqaku.’ Llapan pantasqa watakunakumanta kacharichikuspa, pacha runakunaq ñawpaqenpi Diospa kuyapayakuyninpa señalkunan hina sayarinqaku. Llapan Diospa kamachikuyninkunaman kasukuspa, angelkunapaqpas runakunapaqpas reqsisqa kanqaku, chaykuna hina: ‘Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa fe nintaq hap’iqkuna.’ Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Qhawariychik, p’unchaykuna hamunqa, nispa Señor, yapuq runa taripunqa rutuqta, uvas saruqpas taripunqa muhuta tarpukta; urqukunataq misk’i vinuwan sut’unqa, llapan orqhokunataq chulluykunqa. Hinaspan kutichimushaq [reverse] aycha muchuy-pi kasqanta Israel llaqtaypa runankunamanta, paykunaqa ch’usaq llaqtakunata hatarichinqaku, chaykunapitaq tiyakunqaku; uvataq chakrankunata tarpuykunqaku, vinuntaq upyanqaku chaymanta; huertakunatapas ruwanquaku, rurunkunatataq mikhuqkunqa. Hinaspan hallp’ankupi paykunata mallk’ichisaq, manataq kutinqa qhechusqachu kanqaku paykunaman qosqay hallp’amanta, nispa Señor, qampa Diosniyki. Amos 9:13–15.’” Review and Herald, February 26, 1914.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Malaquías qillqapa kimsa kaq kapítulonqa Cristoq pacha tiempopin hunt’akusqa karqa, hinallataq Milleritakunaq pacha tiempopin, chay iskay historiakunataq qhepaka p’unchaykunapi hunt’akuyninta riqsichin. Panay Whiteqa Malaquías qillqapa kimsa kaq kapítulon hunt’akuyninta Cristoq templota pichay llamk’ayninwan tupachin.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Templota kay pachamanta rantikunaqkunata hinaspa rantikuyta ruranaqkunata pichaspan, Jesusqa willakuchkarqan sonqota huchapa qhellichayninmanta pichananpaq misiónninta,—kay pachapi munañakunamanta, kikillanpaq munakuq munaykunamanta, millay ruway yachasqakunamanta, alma-ta waqllachiqkunamanta. Malaquías 3:1–3 nisqa.” El Deseado de Todas las Gentes, 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Cristoqa templota pichaykusqanmanta rikuchirqan sonqota pichay llank’asqanta, huchayoq arrepentisqa runapa sonqonta. Runakuna ukhupi ministerionninpi, iskay kutita kay pachapi kaq templota picharqan.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Profetaqa nin: “Huk angelta rikurirqani hanaqpachamanta uraykamuchkaqta, hatun atiyniyuqta; kay pachataq k’anchariq karqan paypa sumaq k’anchayninwan. Hinallataq sinchita qapariq kallpawan rimarqan: Hatun Babilonia urman, urman, supaykunapa tiyananman tukusqa” (Revelation 18:1, 2). Kayqa iskay kaq angel qosqan kikin willakuymin. Babilonia urmasqa, “llapa nacionkunata machachisqanrayku waynanakusqan phiñakuyninpa vinonwan” (Revelation 14:8). ¿Imaqtaq chay vino?—Llulla yachachikuyninkunam. Payqa pacha runakunaman qorqan llulla samana punchawta, tawa kaq kamachiypa Samana Punchawninpa rantinpi, hinallataq kutichisqa chay llullakuyta Satanás ñawpaqta Edénpi Evaman nisqanta—almapa kikinmanta mana wañuq kayninta. Achka ayllu llullachikuyninkunatapas mast’arqan karu-karukama, “runakunapa kamachikuyninkuta yachachiykunapaq hina yachachispa” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesús qallarisqanpi llapa runakunapa ñawpaqpi llank’ananta, Templota picharqan mana yupaychasqa millay qhellichasqa kashaqtin. Hinallataq ministerionpa qhipa ruwasqan rurayninkunamanta huknin karqan Templopa iskay kaq pichariynin. Chay hinaqa, kay pachata waqyaypaq qhipa ruwasqapi, iglesiakunaman iskay sut’i qayakuynikuna ruwasqa kanku. Iskay kaq angelpa willakuynin nin: ‘Babilonia urmaykun, urmaykun, chay hatun llaqta, tukuy nacionkunata machachisqanrayku waqllikuynin phiñakuyninpa vinonwan’ (Apocalipsis 14:8). Hinaspataq kinsa kaq angelpa willakuyninpa kallpayoq qapariyninpi, hanaq pacha-manta huk kunkam uyarikun kaynata nispa: ‘Lloqsiychis paymanta, ñuqaqa llaqtay, ama huchankunapi kuska kaqkuna kanaykichispaq, amataq onqochiyninkunatapas chaskinaykichispaq. Huchankunaqa hanaq pachakama chayaranña, Diostaq mana allin ruwasqankunata yuyarirqanña’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Malaquías qhelqepa kimsa kaq chunka kimsañiyoq nisqanta hunt’aspa, Juan Bautistaqa kachaqmi karqan, Jesúspaq ñanta waqichananpaq; Payqa Pacto nisqap Kachaqnin kaspa, usqhayllaña Hanan Wasinman hamunanpaq hinaspa iskay kuti pichananpaq. Kimsa wata soqtayoq killa kuska ministërionpi, Hanan Wasta picharqan ministërionpa qallariyninpi hinallataq tukukuyninpi; chayhinaqa reqsichin pichay llamk’ayqa qallariyniyoq kasqanta, chay qallariyqa tukukuyninta representananta. Jesusqa sapa kuti tukukuyninta qallariyninwan rikuchin; hinaspa Alfa hinallataq Omega hina llamk’asqanman hina tupaspa, chay kimsa wata soqtayoq killaqa Hanan Wasita pichasqanwan qallarikurqan hinaspa chaywanpuni tukukurqan.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
Kimsa wata chaskakuna huk kuska watakuna tukukuyninpiqa, paymi yawarninta ichharirqa pactota takyachiqta, chaymi Daniel qanchis t’aqapi isqunniyuq nisqan willakuyninta hunt’arqa: achka runakunawan huk semana kamachisqa pactota takyachinqa, chaypa chawpinpiñataq payqa qichusqa kanqa.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Hinaspa iskay chunka suqtayuq iskay simanakuna qhipamanqa, Mesíasqa kuchusqa kanqa, ichaqa manan paypaqchu; hamuq kamachiqpa llaqtan runakunaqa llaqtatawan santuario-tawan thuñichinqaku; tukukuyninpas unu lloqsimuynin hina kanqa, chay maqanakuy tukukuyninkamañataq ch’inyaykuna nisqaman hina churakusqa kanku. Paymi achka runakunawan huk simanapaq pactota kallpachinqa; simanapa chawpinpitaq sacrificiota ofrendatawan sayachinqa, millay kaqkunap mast’arikuyninraykutaq ch’inyachisqa ruwasqa kanqa, tukukuyninkama, chay kamasqa kaqpas ch’inyasqa pataman tallisqa kanankama. Daniel 9:26, 27.
We will continue this study in the next article.
Kay yachakuyta qatiqkuyku hamuq qillqapi.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
“P’anqa qhipan p’anqakama kay imakunamanta qillqasqa kanman. Tukuy hatun huñunakuykunapas chay kikin millaychasqa kamachikuykunawanmi pukuyasqa kachkan. ‘Qhapaq runankunataq sinchi maqanakuywan hunt’asqa kanku, chaypi tiyakuqkunataq llullakuyta rimarqanku, qallunkupas siminkupi llullakuylla kasharqan.’ Señorqa Iglesianta pichaypaqmi llamk’anqa. Cheqaqtapunin niykichik: Señorqa sutinwan sutichasqa institucionkunapi kutirispa tikranqa, kutirispa urmachinqa.”
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
“May pacha utqayllam kay chuyaqchasqa ruray qallarinanpaq kasqantaqa, manam niyta atinichu, ichaqa manam unaychu suyaykunqa. Paypa wayruna makinpi kaqmi templonta llimphachinqa llapa moral qhelliy kasqanmantam. Paymi allinta pichanqa trilloninta. Diosqa llapa pisipaqpas mana chanin ruwayta rurakukunawan churanakuyta hap’in; chayta ruwaspankum Diospa kamachikuyninta qaqunku, hinaspataq pampachaypi, Cristo llapa Adanpa churinkunapaq ususinkunapaqwan rurashqan kacharichiypi, paykunaq kuskanchakuyninkuta manchachinku. ¿Allinchu kanman Diospa cheqnikusqan ñanta hap’iy? ¿Allinchu kanman qankunaq q’apachisqaykikunaman mana reqsisqa ninata churay, Diospa ñawpaqenpi haywanaykipaq, hinaspa niy: mana imapas chaypiqa t’aqakunchu?”
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Mana Diospa kamachisqanman hinachu karqa chay hina achkata Battle Creekpi chawpinchay. Kunan kaq imaymana kasqanmi ñawpaqta noqaman rikuchisqa karqa huk willakuy hinallataq waqaychanapaq. Chay rikuchisqamanta sonqoy nananmi. Kay allinman mana puriq kasqakuna ama kananpaqmi Señorqa willakuykunata qorqa, ichaqa mana uyarisqachu karqa. ‘Qamkunaqa kay pachapa kachinmi kankichis; ichaqa kachiqa kallpanta chinkachinqa chayqa, imawanraq kachichasqa kanman? Chaymantaqa imapaqpas mana allinñachu, aswanpas wikch’uykusqa kananpaq, runakunapa chakinkuna urampi sarusqa kananpaqmi.’”
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
Ñuqaqa wayqeykunaman mañakuni rikch’arinankupaq. Manaraq usqhaylla huk tikray pasaptinqa, runakunaman cheqaq willakuykunata qoytaqa manan saqeyta atichu; kay hina kasqaqa tikrananmi; mana t’ikrasqa qharikunaqa manañan kamachiqkuna, pusariqkuna hina kanankuchu kay hina ancha allin, ch’uya llamk’anapi. Davidwan kuskaqa nispa rimaytaqa munasqaykumanta mana qochakuyta atinchikchu: “Kunanmi qan, Señor, llamk’anaykipaq pacha; paykunaqa kamachiykita mana yupaychasqankurayku.” Special Testimonies, 30, 31.