God never changes, and therefore Adventism is judged in its fourth generation.
Diosqa mana hayk’aqpas tikranchu, chayraykutaq Adventismoqa tawa mirayninpi juzgasqa kachkan.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
«“Hinan llaqt’amanta qayarqan linu p’achawan p’achasqa runata, ladonpin qillqaqpa tinterunta apaq; hinaspan Señor nirqan: Llaqta ukhunta puriy, Jerusalén ukhunta puriy, hinaspa chaypi ruwasqa llapa millay abominacionkunamanta llakikuspataq waqaspataq kachkanku chay qharikunapa urkunman huk señalta churay. Wakinkunatataq uyariyniypi nirqan: Paypa qhepantataq llaqtata puriychis, hinaspa wañuchiychis; ama ñawiykichis qespichichunchu, amataq khuyapayakuychischu: machu runakunatawan wayna runakunatawan, sipaskunatawan, wawakunatawan, warmikunatawan tukuyta wañuchiychis; ichaqa señalniyoq runamanqa ama asuychischu; hinaspa Santuarionniymantapuni qallariychis. Chaymantataq wasipa ñawpaqenpi kaq machu runakunamanta qallariqku.”»
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Jesúsqa hanaq santuarioq khuyapayakuy tiyananmanta lloqsiytaña kashan, chaninchasqa p’achakunata churakuspa, Diostaq qowasqan k’anchayman mana kutichikuqkunapa contranpi taripaykunawan phiñakuyninta talliyananpaq. ‘Mana usqhayllamanta mana allin ruwaypaq kamachisqa muchuy mana hunt’achisqa kaptinmi, runaq churinkunapa sonqonku junt’asqa kachkan mana allinta ruwanankupaq.’ Señor paykunapaq ima unay pacienciawan, hatun muchuy-suyanawan ima ruwasqanta mana sonqochakuspaqa, Diosta mana manchakuqkuna, cheqaq kayta mana munakuqkunaqa mana allin puriyninkupi sonqonkuta aswan kallpachakunku. Ichaqa Diospa muchuy-suyayninpaqpas límitekuna kanmi, achka runakunaqtaq chay sayaykunata nisqallañas pasashanku. Paykunaqa graciapa límitekunata llallirqanku, chayraykutaq Diosqa haykunan, kikinpa yupaychayninta chaninchaytaq tiyan.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Amor runakunamantaqa Señor nirqan: “Tawa miraypi kutimunqaku kayman huktawan; Amor runakunaq huchanqa manaraqmi hunt’akunchu,” nispa. Kay nacionqa rikch’akusqa karqan yupaychasqa wak’a-diosninkunawan chaymanta mana allin kawsayninkunawanpas, ichaqa manaraqmi huchankupa k’asillanta hunt’achkarqanchu, chayraykutaq Diosqa manam kamachiyta qonqachu tukuy chinkachisqa kananpaq. Runakunaqa rikunan karqan Diospa atiynin sut’inchasqa hinata hatun reqsisqa rikuchisqa kasqanta, mana imapas pampachaypaq paykunaman saqesqa kananpaq. Kuyapayakuq Kamaqmi munarqan huchankuta awantayta tawa miray kama. Chaymanta, allinman tikrasqa mana rikukuptinqa, paypa taripayninkuna urmaykunan karqan paykunapa patanman.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
Mana pantaymana chiqap kachkan mana pantayniyuq Tukuy Atyniyuqqa llapa nacionkunawan khipupi yupaychasqa kasqanmi kachkanraq. Qispichiy munayninwan llamp’u kuyakuyninqa wanakuyman waqyayninkunawan qusqa kachkaptinpas, kay yupaychasqa khipu kichasqa qhiparinqa; ichaqa yupaykuna Diospa churasqan huk tupuyman chayaptinqa, phiñakuyninpa kamachiynin qallarin. Khipu wichq’asqanña. Diospa muchuy sonqochakuynin tukukunña. Manan aswanqa paykunapa favorninpi kuyapayakuymanta mañakuy kanchuña.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Profetaga, wiñay p’unchaykunata qhawarispa, kay pachata rikch’ayninpi rikurqan. Kay pachapi nacionkunaqa mana hayk’aqpas rikukuq khuyapayakuykunata chaskirqanku. Hanaq pacha bendicionkunamanta aswan akllasqakunata paykunaman qorqanku; ichaqa aswan hatun runayay, qhapaq kayta munay, ídolo yupaychay, Dios-ta pisipaq qhawariy, hinallataq p’enqaylla mana agradecikuy, chaykunaqa paykunapa contranpi qelqasqa kachkan. Utqaymanta Dioswan cuentankuta tukuchayman wichq’aykuchkanku.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Ichaqa manchachiwanmi kayqa: aswan hatun k’anchayta, aswan hatun qhapaq kaykunatapas chaskiqkunaqa llapallamanta mast’arisqa mana alli ruwaywan q’añuchisqa karqaku. Paykunapa muyuriqninpi mana chanin runakunapa kallpachisqanrayku, achkaqmi, cheqaq kayta rimarispa willakuqkunamantapas, chiri tukusqaku, hinaspa mana allipa sinchi mayun apasqan urayman urmachisqa kachkanku. Cheqaq yupaychasqa kawsayta, ch’uya kaytapas tukuy llaqtapi pisipasqankurayku, Diosta mana aswan qayllapi watakuqkunaqa paypa Kamachikuyninman manchakuyta chinkachkanku. Sichus paykuna k’anchayta qatishaspa, sonqomanta cheqaq kayta kasukushanku chayqa, kay ch’uya Kamachikuyqa paykunapaqqa aswan chaninnaqmi rikurinman, kayhina pisipasqa, qichusqa kaptinpas. Diospa Kamachikuyninman mana yupaychayqa aswan sut’ita rikurimuptin, chayta waqaychaqkunawan kay pachawan chawpipi rak’inakuyqa aswan sut’iman tuku. Huk rakhu runakunapaqqa divina kamachikuykunata munakuyqa yapaymi wiñan, imaynachus huk rakhu runakunapaq chaykunata pisipaq qhawayqa yapay wiñan chayman hina.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Chay crisis utqaylla hamusqanmanña qayllaykuchkan. Utqaylla wiñashaq yupaykuna rikuchinku Diospa watukuyninpaq pacha ñaña chayamushasqanta. Castigananpaq mana munaspa chayqa, chaywanpas castiganqa, chaytaq utqayllataqmi. Kunan p’unchaw k’anchaypi puriqkunaqa hamuq peligropa señalkunanta rikuq kanqaku; ichaqa mana ch’inlla, mana llakikuywan suyaspalla tiyaykuyta atinankuchu chinkay hamunanta, sonqonkupi kusisqa kaspa Dios llaqtanta watukuypi p’unchawpi pakaykusaq nispa. Manam chayhinachu. Paykunaqa yachayta atinanku hukkunata qispichinankupaq tukuy kallpawan llank’anankuta, kallpachasqa iñiywan Diosman qhawarispa yanapayninta mañakuspa. ‘Allin runapa k’anchasqa, sonqomanta mañakuyninqa ancha atiyniyuqmi.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Diosman yupaychasqa levaduranqa manam lliwta atiyninta chinkachirqanchu. Iglesiapa peligronninpas, llakisqa urmasqanpas aswan hatun kaq p’unchawkunaqa, chhika huch’uy huñunakuy, k’anchaypi sayaqkuna, allpapi rurasqa millay mana allinkunamanta llakikuspanku waqaspanku kanqa. Ichaqa aswanraqmi paykunapa mañakusqanku iglesiapa rayku hanaqman wichariy kanqa, imaraykuchus miembrosninkunaqa kay pachapa runakunapa rurayninta hinam purichkanku.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Kay sapa mañakuykuna kay mana achka, ichaqa cheqaq sonqoyoq iñiqkunap, mana yanqallachu kanqa. Señor lloqsimuqtin muchuqkunata kutichiq hina, payqa hamunqapuni tukuy chaykunata amachaq hinapas, pikunachus iñiyta ch’uya kayninpi waqaycharqanku, hinaspa kikinkuta kay pachamanta mana qhellichasqa waqaycharqanku. Kay pachapin Dios prometisqanmi kikin akllasqankunata vengarinqa, payman tutapipas punchawpipas waqyaspa qapariqkunata, pay paykunawan unayta suyaspa kasqanrayku.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
Kamachikuyqa kaymi: “Llaqtapa chawpinpi puriy, Jerusalénpa chawpinpitaq puriy; chaypi ruwasqa llapa millay mana allinkunamanta sonqonpi llakikuspa waqaq qharikunapa urkunman señalta churay.” Kay llakikuspa waqaqkunaqa kawsay simikunata willaspaqmi karqaku; huchacharqaku, yuyaycharqaku, mañakurqaku ima. Wakinkunaqa Diosman mana yupaychaspa p’enqayta apachiqkuna karqaku, ichaqa arrepentikurqaku hinaspa paypa ñawpaqenpi sonqonkuta pisiyman churakurqaku. Ichaqa Señorpa hatun k’anchayninqa Israelmanta ripusqaña karqa; achka runakuna yupaychaypa rikch’ayninkunallataraq katirqaku chaypas, atiyninpas kachkayninpas manañam karqañachu.” Testimonios, volumen 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Kaypi pasajepi Hermana Whitepa rikuchisqan Diospa juicio ejemplopiqa Jerusalén llaqtaman apamusiq juicioyuqmi, chaymi qhepa p’unchaykunapiqa Séptimo Día Adventista Iglesiapi sut’ichasqa kachkan. Juiciuqa Domingo leywanmi tukukapun, chaypim Diospa sellonpas, bestiapa señalanpas churakunku. Ezequiel qhelqapa pusaq kaq capitulonmi tawa aswan-aswan hatun millay ruwaqkunata reqsichin. Ñawpaq versículoqa allinta enfatizan kay visiónqa probation tukukuyman chayaykuspa ñawpaqllaña entiendekunanpaq kasqanta, soqta wataq soqta killapa pichqa p’unchayninta reqsichispa.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Ezequielqa mana necesitarchu karqa chay historiapi rikuchiq punto churayta. Payqa sapaqllaña qelqayman karqa: “Hinaspa pasaraqmi noqaq wasiypi tiyaspay, Judá llaqta machukunapas ñawpaqniypi tiyaspanku, chaypi Señor Diospa makin urmaykamuwarqa.” Pay chay p’unchawman qhawarichisqanta, “666” manaraq ñawpaq p’unchawman, yapasqanmantaqa, profecíata yachaqkunapaqmi huk profético qhawarichiy kashan. Chay qhawarichiytaqa, bestiapa sutinpa yupayninmanta atipaqkuna, “666” nisqata reqsiqkuna, yachanku; chayqa Jesucristopa Revelaciónninmanta huk imapasmi, prueba p’unchawkuna tukukunankama qayllapi kichasqa. Kaytaqa paykuna yachanku, imaraykuchus paykunaqa Diospa runankunami, Pedro nisqanman hina, “ñawpaq pachakunapiqa mana Diospa runankunachu karqanku.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
1 Pedro, capítulo iskaypi, kunakuna kunanqa Diospa llaqtantam kanku, “mallikurqanku Señormanta allin sonqo kasqanta.” Paykunam proféticamente Diospa siminta “mikhurqanku”, mana Diospa siminta mikhuyta munarqankuchu chaykunamanta hukninchasqa. Llapa profetakunam qhepa p’unchaykunamanta rimanku, hinaspa Juan, capítulo soqta-pi, Jesusqa willakurqa qatiqnin kunanqa aychanta mikhunankuta, yawarnintataq ukyanankuta. Chay capítulo-pi, discípulokuna paypa aychanta mikhuyta, yawarnintataq ukyayta mana munasqankurayku, chayta ruwarqanku versículo soqta chunka soqtayoqpi.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Chay p’unchaymantaqa achka discipulonkuna qhepaman kutirirqaku, paywanqa manaña purirqakuchu. Juan 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Qhipa p’unchaykunapi Cristoq aychanta mikhuspa, yawarninta upyaspa yachaqkunaqa entiendenku Cristoqa, Palmoni hina, Admirable Yupaychaq kasqanta, hinaspa rikuchisqa kaptinmi paypa señalninta reqsinku. “665” yupayqa, Ezequiel pusaqniyuq capítuloq qallariynin versículopi, pipas rikuyta munasqankupaqmi chaypi kachkan, iskay ancha importante profético puntokunata riqsichispa. Ñawpaq kaqqa kaymi: mensajetaqa domingo ley manaraq chayamuptin ñawpaq tiempo pacha mast’arikusqanta hina entiendenapaqmi. Iskay kaqqa kaymi: “666” yupayqa Apocalipsis libropi iskay versículomantam hukninpi kachkan, chay versículotaq “yachaqkuna” qhipa p’unchaykunapi entiendenqaku nispa sut’inchasqa kachkan.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Kaymi yachaymi. Yuyayniyuq runaqa uywa millaypa yupayninta yupachun: chayqa runapa yupayninmi; hinaspa paypa yupayninqa soqta pachak soqta chunka soqtañam. Apocalipsis 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Kay “yachaq” runakuna, pisi p’unchaykunapi yachay yapakusqanta entiendenku, Jesucristoq Revelación nisqan kichasqa kaptin, yachankaku “666” nisqaqa hatun profético unanchasqa kasqanta, chay yupaymanta atipayninta hap’isqankurayku. Chayrayku Ezequielqa pusaq ñiqin capítulope huk aswan-aswan wiñaq hatarikuq rebeliónta qallarichin, tawa aswan hatun millay ruwaykunawan unanchasqa. Qhipa kaqmi mana yuyaysapakunata inti-man k’umuykuspa reqsichin, chayhinataq Jerusalénpa juicioyninta (Adventismo) qhipa p’unchaykunapi señalaspa. Chay juicioqa tawa ñiqin miraypi ruwakun. Chay tawa millay ruwaykunaqa Laodicea Adventismopa tawa mirayninkunapa unanchankuna kanku.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Ñawpaq kaq mirayqa 1863 watapi qallarikurqan, Moisespa “qanchis kuti” juramentonpa contranpi hatarikuyninwan. Iskay chunka pichqa watakuna qhipamantataq, 1888 watapi hatarikuynin rikuchikurqan. Kimsa chunka hukniyuq watakuna qhipamantataq, 1919 watapi hatarikuynin pasakurqan, W. W. Prescottpa “The Doctrine of Christ” sutiyuq librunwan rikuchisqa. Chunka pusaqniyuq wata qhipamantataq, 1957 watapi, “Questions on Doctrine” sutiyuq librowan rikuchisqa hatarikuynin pasakurqan. Kunanqa qallarisunmi rikuchiyta imanas hatun ñan tupukuna kay tawa millay ruwaykunawan Ezequiel pusaq qillqapi tupaykunku chayta.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
1863 watapi, Laodicea Adventismoqa musuq cuadrota qallarirqan, iskay cuadrokunata rantinankupaq; chay iskayqa Habacuc qelqap iskay kaq kapitulopi kamachikusqan “qillqay rikuchisqanta, sut’itaq ruray tablaspi” nisqap hunt’asqan karqan. 1863 watapi rurasqa cuadroqa “qanchis kutita” profético rikuchiymanta hurqun, imaynachus chay iskay sagrado cuadrokunapi kasqa karqan 1260, 1290, 1335 yupaykunawan kuska. Habacucpi, chay kamachikuy sut’inchan tablas nisqakuna (achka rimaypi) imayna rikhurichisqa kanankuta, “ñawirisqan runaq phawayta atinampaq.” 1863 watapi cuadroqa chhayna pantasqa karqan, chayrayku huk rakiy yachachiy qelqa masinta munarqan. Mana atisqachu karqan 1863 watapi cuadrota qhawaylla “phawayta,” mana huk yapamanta rakiy qelqawan kuskaqa.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Hinamanta Tayta Diosqa kutichiwaraqmi, nispa: Qillqay chay rikuyta, sut’inchaytaq tabla-kunapi, ñawirisqan runa kallpachkananpaq. Habacuc 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
1863 watapi qillqasqa kartaqa llullachisqa kasqa cheqaqta pakaypaq, hinallataqmi William Miller musquyninpi rikurqa. Iskay sagrado karta-kunaqa Cristo runakunawan rurasqan rimanakuypa unanchan karqanku, chay runakunaqa chayraqmi cheqaq protestante waqra hina allpa animalmanta sayasqanku. Chay iskay karta-kunaqa Millerista-kunawan Cristopa rimanakuyninpa unanchan karqanku, paymi 1844 watapi usqhaylla hamurqa Templonman, hinaspa hamuspanqa Rimanakuypa Kachaqnin hina hamurqa. Ñawpaq Israelqa kunan Israelta rikuchin, hinaspa Cristo ñawpaq Israelta Egipto suyupa wata-sqa kasqanmantam horqorqa, chaywanmi unanchaykurqa imayna payqa kunan Israelta papapa kamachikuyninpa waranqa iskay pachak soqta chunka watamanta wata-sqa kasqanmantam horqonqa. Hermana Whiteqa sapa kuti kay iskay willakuy-kunata kikinchakuq willakuy-kuna hina allinta sayachin.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Noqanchikmanmi k’anchamushan ñawpaq p’unchaykuna tantasqa k’anchaynin. Israelpa qonqayninmanta qillqasqa willakuyqa waqaychasqa kashan noqanchik yachachisqa kananchikpaq. Kay p’unchaypiqa Diosmi makinta churaran payman huk llaqtamanta, ayllumanta, simimanta runakunata huñunanpaq. Hamuq kay kuyuypiqa payqa herencianta rayku llamk’arqan, imaynan Israel runakunata Egiptomanta pusamuspa llamk’arqan hina. Hatun llakikuypi 1844 watapiqa paypa llaqtanpa iñiyninmi pruebasqa karqan, imaynan Hebreo runakunapa Puka Qochapa ñawpaqenpi pruebasqa karqan hina.” Testimonies, volumen 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Ñawpa Israel runakunawan Señor rimanakuyta rurashaqtin, payqa iskay tabla-kunata qorqa chay rimanakuy-masikayta rikuchinankupaq. Kunan pacha Israel runakunawan Señor rimanakuyta rurashaqtinpas, payqa iskay tabla-kunata qorqa chay rimanakuy-masikayta rikuchinankupaq. Chunka Kamachikuykunapa iskay tabla-ninqa Habacucpa iskay tabla-ninta unanchan. Puka Lamar qichwanmanta pasasqankumanta qhepantaraqmi payqa chay iskay tabla-kunata qorqa, chaytaqmi Hermana White 1844 watapi hatun llakikuywan tupachin. 1844 qhepanta, profetico historiapa nisqanman hina, Señorqa iskay kaq tabla-ta rurarqan. Ñawpa Israel runakunaqa Diospa kamachikuynin waqaychaqkuna kananpaq churakusqaku, kunan pacha Israel runakunaqa mana Diospa kamachikuynillanta waqaychaqkuna kananpaqchu churakusqaku, aswanpas chay hatun profetico cheqaq-kunatapas waqaychanankupaqmi churakusqaku.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Tayta Diosmi kay p’unchawkunapi iglesianta qayarqan, imaynatachus ñawpa Israelta qayarqan hina, kay pachapi k’anchay hina sayananpaq. Cheqaq kay atiyniyuq rakinaqwan, ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunawan, payqa iglesiasmanta hinallataq pachamanta paykunata t’aqarqan, payman chuya, hatun qayllayman pusananpaq. Paymi paykunata kamachikuyninpa waqaychaqninman tukuchirqan, hinaspataq kay p’unchawpaq hatun profecía cheqaqkunata paykunaman wataykurqan. Imaynatachus ñawpa Israelman churakusqa ch’uya willasqakuna karqan hina, chaynallataq kaykunapas ch’uya confiakuy kanku, pacha runakunaman willanakunapaq.” Testimonies, volumen 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Ñawpaq iskay Kamachikuykunaqa reqsichin Diosta idolatríata cheqninanta, chay ñawpaq iskay Kamachikuykunapitaq pay reqsichin taripakuyqa kimsañiqinman hinaspa tawañiqin miraykunakama apasqa kasqanta, payqa reqsichinmi paypis celoso Dios kasqanta.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Kamachikuyqa manam kay pachapichu rimarisqa karqa hebreokunapa sapallan allin kayninraykulla. Diosqa paykunata yupaycharqa paypa kamachikuyninpa waqaychaqnin, allinta qhawaqnin kananpaq; ichaqa chayqa tukuynin pacha runakunapaq sagrado confiakuy hina waqaychasqa kananpaqmi karqa. Decálogopa kamachikuyninqa llapa runakunaman tupaqmi kashan, hinaspan llapankupaq yachachinapaq, kamachinapaqpas qosqa karqa. Chunka kamachikuykuna, pisilla simipi, llapanta hap’iq, atiyyuq kamachikuyniyuq, runapa Diosman rurananta, runamasinman ruranantawan qhawarichin; tukuy chaykunapas munakuypa hatun, saphi prinsipionninpi sayasqa. ‘Señor Diosniykita munakunkiman tukuy sonqoykiwan, tukuy almaykiwan, tukuy kallpaykiwan, tukuy yuyayniykiwan; runamasiykitataq kikiykita hina.’ Lucas 10:27. Qhawaychispas Deuteronomio 6:4, 5; Levítico 19:18. Chunka Kamachikuykunapiqa kay prinsipio-kuna sut’inchasqa, detallawan mast’arikusqa kanku, hinallataq runapa kayninman, imayna kausanman, ima circunstanciankunamanpas tupachisqa kanku.”
“‘Thou shalt have no other gods before Me.’
“‘Manam ñawpaqpiqa ama huk dioskuna kanchu.’”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“Jehová, wiñaypaq, kikinmanta kaq, mana kamasqa Sapallan, pay kikinmi tukuy imapa Paqarichiqninpas chaymanta kallpachaqninpas; pay sapallanmi aswan hatun yupaychayta hinaspa adorasqata chaskinapaq derecho-yuq. Runamanqa michasqan kashan huk imamanpas munakuyninkunapi utaq servicionpi ñawpaq kaq lugar-ta qonanta. Imatapas kuyakusqanchik, Diosman munakuyninchikta pisiyachinapaq ayqichispa utaq payman qosqa servicio-ta hark’anapaq yanapakuq kaqtaqa, chaytaraqmi huk diosman tukuchinchik.”
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“‘Ama rurachikunkichu ima llasqapas ñit’isqa wakichiyta, nitaq ima rikch’aynintapas hanaq pacha patapi kaqkunamanta, uray allpapi kaqkunamanta, nitaq allpa uranpi unu ukhupi kaqkunamantapas: ama paykunaman qonqorikuychu, nitaq sirvichikuychu.’”
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Iskay kamachiyqa chiqap Diospa yupaychananta ama rurachiychu imaginkunawan utaq rikch’akusqankunawan, nispa hark’an. Achka mana yupaychasqa nacionkunaqa nirqanku imaginkunankuqa chaylla siq’ikuna utaq unancha-kuna kasqanta, chaykunawanmi Diosta yupaychanku, nispa; ichaqa Diosmi willarqan hina yupaychayqa huchachasqa kasqanta. Wiñay Kaqta imaymana material kaqkunawan rikuchiyta munayqa runapa Diosmanta yuyayninta pisiyachinmanmi. Umallin, Jehovápa mana tukukuq hunt’asqa allin kayninta saqespa, rurasqa kaqmanmi aswan aysasqa kanman, manataq Ruraqmanchu. Hinallataq, Diosmanta yuyayninkuna pisiyachisqa kaptinqa, runaqa kikintapas p’enqayman urmayachisqa kanman.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Ñuqa, Tayta Diosniyki, suwa munayniyuq Dios kani.’ Diospa llaqtanwan aswan qayllapi, ch’uya t’inkisqanqa kasarakuypa rikch’ayninwanmi qhawachisqa. Idolatríataq espíritu adulterio kasqanrayku, chaypaq Diospa mana kusisqanqa allinmi celos nisqawan sutichasqa.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Diospa celosninqa aswan rikurichikun idolatríapa contra, hinaspata mana casualchu kashan Ezequiel qelqapa pusaj kaq capítulonpi ñawpaq abominación nisqaqa “celospa imagennin” kasqanmanta.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Hinaspapasmi ipan xihuitl chikuasen, ipan metztli chikuasen, ipan macuili tonal ipan metztli, nehuatl nimotlalijtoya ipan nochan, huan huehueh Judá ehuani motlaliajtoyah noixpa, huan ompa huetzi nopan ima Toteco Dios. Huan nitlachix, huan niqueh ita se iixiptla quen tlenesi: desde itzinco campa ilpitoc itlancuaitl para tlase, tlenesi; huan desde campa ilpitoc itlancuaitl para tlacpac, quemeh iixnextilis petlani, quemeh itlapal ámbar. Huan quimacac inextli se maitl, huan nechitzquili ica se tzontli notzoncal; huan in Espíritu nechajcoc entre tlalli huan ilhuicatl, huan nechhuicac ipan tlatlachializtli de Dios hasta Jerusalén, campa puerta interior tlen tlachiya ica norte; campa oyaya isilla in ixiptla celosía, tlen quixitini celos. Huan, xiquita, ompa oyaya ihueyitilis in Dios de Israel, quen in tlatlachializtli tlen niquitac ipan in llano. Huan yehhua nechilhui: Tlacatl iconeuh, axan xicajcoc moixteyol ica norte. Huajca nehuatl nicajcoc noixteyol ica norte, huan xiquita, ica norte campa ipuerta in altar, ipan calaquiliztli oyaya ni ixiptla celosía. Ezequiel 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Envidiapa rikchayninmi Ezequielman rikuchisqa tawa aswan-aswan hatun millay ruwaykunamanta ñawpaq kaqnin. Envidiapa rikchayninqa Adventismopi tawa miraykunamanta ñawpaq kaq miraypa qallariyninta sut’inchan, chay miraykunaqa aswan-aswan wiñaq hatariy huchallikuymi kanku. Ñawpaq mirayqa 1863 watapi qallarin.
We will continue this study in the next article.
Kay yachayta qatiqkusaqku hamuq qillqapi.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Sapaq ñawpa profetakunam kikinkupa pacha raykullachu rimarqanku, aswanqa noqanchispa pacha rayku; chayraykum paykunapa profecías rimakusqankuta noqanchispaq kallpanpi kachkan. ‘Kunanqa tukuy kaykunam paykunapi pasaq, yachachinapaq rikch’akuyninkuna hina; qelqasqataq kachkan noqanchispa yuyaychakuyninchispaq, pichus kay pachakunaq tukukuyninman chayamusqanchispaq.’ 1 Corintios 10:11. ‘Mana kikinkupaqchu, aswanqa noqanchispaqmi sirvirqanku chay imakunata, kunanqa willasqasña kachkan qankunaman, hanaq pacha mantam Santo Espíritu kachamusqanwan evangeliota qankunaman willaqkuna rayku; chay imakunatam angelkunapas qawanankupaq munaqkama.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhipa miraypaqmi tukuy qhapaq kayninkunata huñuspa huatasqa. Ñawpa Testamentopi llapa hatun ruraykuna, chaymanta ancha ch’uyanchasqa ukhunakuykunaqa kasqankutaq, kunanpas kay qhipa p’unchaykunapi iglesiapi yapamanta ruwakuspa kachkan.” Selected Messages, libro 3, 338, 339.