The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Ezequiel pusaq capítulo nisqapi tawa millay ruwaykunaqa, Diospa qhepa p’unchawkunapi Laodicea iglesianpa umalliqninkunata intiman qonqorikuchin, chaymantataq animalpa señalan chaskinku. Qhipan capítuloqa, chay kikin rikuylla kaspa, Diospa qhepa p’unchawkunapi iglesianpi pikunachus Diospa sellonta chaskiqkunata reqsichin. Hermana White willakuwanchikmi Ezequiel pusaq capítulo isqunpi sellasqa kasqanta, Apocalipsis qanchis capítulo nisqapi rikuchisqa sellasqawan kikin kasqanta. Diosqa huk nacionta kinsa kaq, tawa kaq mirayninkunapi juzgan, hinaspa Ezequielpa tawa millay ruwayninkunaqa chay tawa miraykunaq hatarichisqan kutiriyninta reqsichin, 1863 watapi qallarisqa, maypachachus Laodicea Adventismoqa Habacucpa iskay tablankunapa llullachiq rantinta yaykuchirqan, chay iskay tablankunaqa Dioswan llaqtanpa rimanakuyninmanta señalkunata qusqa karqan, imaynan ñawpaq Israelpa qallariyninpi Chunka Kamachikuykunapa iskay tablankuna qusqa karqan chayhinata.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Aarónpa quri becerro-ninqa, llulla rurakusqa rikch’aynin karqan, hatariq kaypa unanchan, chaymi rikurirqan Diosqa iskay tablata rurachkaptin, chaykunaqa cheqaq envidia-pa rikch’ayninta unanchanku. Aarónpa quri becerro-ninqa 1863 watapa llulla cuadro-ta rikuchirqan, maypichus Levítico iskay chunka suqta-niyoqmanta “qanchis kutikama” nisqata, wakin pacha-profecía-kunawan kuska, mensajemandanta hurqusqaku karqan. Chay hinaqa, Laodicea Adventismo-nqa historianninp qallaripiña envidia-pa huk rikch’ayninta sayarichirqan, imaynatachus Aarónqa unay Israelpa qallariy historianninp rurarqan hina, chaynallataq Jeroboamqa Efraínpa hanaq suyu-reinopa qallariy historianninp rurarqan hina.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
“Qanchis kutikuna”, Levítico iskay chunka suqta capítulope, karqan ñawpaq tiempo profecía mayqintachus Miller hamut’arisqa kananpaq pusasqa karqan, hinaspataq karqan ñawpaq perla profético tiempo-manta, 1863 watapi hatariy hucha qhispichiypi asidechasqa. 1863 watam señalasqa karqan qallariyninta pakayman churaypa Millerpa musquyninpi kaq perlakunata, hinaspataq yaykuchiyta llulla perlatawan qullqikunata. “Qanchis kutikuna” karqan esquina hatun rumi, mayqintachus ruwaqkuna qayllachirqaku. 1863 watapi, chaykunaqa, mayqinkunachus karqaku Millerita templo ruwaqkuna, paykunañataq asidecharqaku “qanchis kutikuna” nisqapa esquina hatun ruminta; ichaqa qhipa p’unchaykunapi chay rumiqa kunanmi esquinaq umanña. Chay rumiqa rikuchirqan Wiñay Pacha Rumi-man, hinaspataq chaylla p’unchaywanpas rikuchisqa karqan, mayqintachus Señor ruwarqan; imaraykuchus karqan allpapa sábado samayninpa símbolo. 1844 watapi, Millerita Adventismoqa anyarqan Jeroboampa llulla yupaychana sistemanta, hinaspataq t’aqarikurqan “aswan burlakuqkunapa huñunakuyninmanta”, mayqinkunachus “kusikurqaku” ñawpaq llakikuy qhipa qhipaypi.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Ruwaykunaqa yachachisqa karqanku mana hayk’aq kutinankupaqchu “asikhkuna tantanakuyman”, imaynachus Judeamanta willaqa huk ñanwan Jerusalénman kutimunanpaq kamachisqa karqa, chay 1844 wataman pusasqan ñanmanta huk ñanwan. Chay 1844 wataman pusasqan ñanqa, lloqsimusqan ñanmi karqa, chayqa Protestantismom; chay historiapin Protestantis moqa apostata Protestantismoman tukusqa karqa. Ruwaykunaqa kamachisqa karqanku mana hayk’aq kutinankupaqchu “asikhkuna tantanakuyman”, hinallataq yachachisqa karqanku ama mikunankupaq paykunaq mikuynta, ama upyanankupaqtaq paykunaq yakunta. Ruwaykunaqa 1840 watapi angelpa makinpi kashaq huch’uy librota mikusqankuña karqanku, chay mikuytaq siminkupi misk’i karqa.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Willakuyta mikhuyninpas upyayninpas Biblia yachayta qhawarinapaq llamk’anata rikuchin. Miller llaqtamasinkunaman Diospa Siminta yacharinapaq huk sapa ñan qorqasqa karqan, chay kamachikuykunataq tukuy chhika hukniray Biblia willakuyta paqarichirqan, mana imaynachus waqlliq Protestantismo apostasiyapi kaq teologokuna, nitaq Catolicismo, paykuna millp’achisqa llamk’anankuwan paqarichirqanku. Ruwariqkuna, pichus Judea profetapas kanku, manam kutimunankuchu mikhuq, upyaqpas apostasiyapi kaq Protestantismopa nitaq Catolicismopa llamk’ananmanta. Judea profetataq chay kikinta ruwarqan; chhaynaqa reqsichinmi Laodicea Adventismo chay kikinta 1863 watapi ruwananta, imaraykuchus 1863 watapi apostasiyapi kaq Protestantismopa teologia sut’unchayninkunata llamk’achirqanku Millerpa “qanchis kuti” nisqanta churayninta chinkachinankupaq; chhaynapi Aarónpa, Jeroboampa ima qhawaq jealousiakunatapas sayarichirqanku. Chhaynapi Laodicea Adventismopa ñawpaq miraynin qallariyta qallarirqan.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Judeamanta profetaga Jeroboamman tinkusqan qhipa, payqa Judeaman kutimunanpaq ñanninta qallarisqa, ichaqa manam chayarqachu. Chay profetaqa Laodicea nisqa Adventismota rikuchin; chaytaqa yachachiyninman hina, 1856 watapi Millerita kuyuyman chayarqan. Paní Whiteqa mana hayk’aqpas karunchakusqachu Adventismota Laodicea nispa reqsichiymanta, hinaspataq manam bibliapi ima qillqasqapas kanchu Laodiceaqa hayk’aqpas hukman tukukunanta. Sapa runakunaqa kikinpa Laodicea kawsayninkumanta lluqsiyta atin, ichaqa iglesia hinaqa Laodiceaqa Señorpa siminmanta wikch’uykusqa kananmi; Laodicea nisqaqa “juzgasqa llaqta” ninmi. Adventismoqa chay sut’ichayta apaykachan hanaq pachapi santuario ukhupi juicio pacha kaq iglesiata paykuna kasqanta nispa. Ñawsa kayninkupiqa Laodicea nisqap ima ninanpi kaq Juicio Investigativo nisqa chikninta reqsinku, ichaqa sutinkupi sut’inchasqa kaq Juicio Ejecutivo nisqataqa manam rikuyta atinkuchu.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
Laodiceapi iglesiapi angelninman qillqay: Kaykunatan nin Amen nisqa, cheqaq hinaspa fiel testigo, Diospa kamasqan qallariynin: Ruwasqaykikunatan reqsini, manataqmi chiri kanki, manataqmi ruphaykanki: allinmi kanman karqa chiri kanki chayrí ruphaykanki. Chayraykun q’oñillam kanki, mana chiri hinaspa mana ruphay kaptiki, simiymantam qamta wiqch’umusaq. Imanaraykuchus ninqui: Qhapaqmi kani, imaymanawan yapasqañam kani, manañam imapas pisiwanchu; hinaspataq mana yachasqankichu qamqa llaquypaq, wakcha, mana imayuq, ñawsa, hinaspa qarapalla kasqaykita. Apocalipsis 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Judeamanta profetaqa tukukuyninpi pampasqa tarikapun, chay llulla profetawan kuska, paymi pantachirqan mikhuyninta mikhunanpaq, upyanantaq upyananpaq. Ishkayninku chay kikin sepulturapi tukuykunku, hinaspa Bethelmanta llulla profetaqa (yanqalla iglesiata rikch’achiq) wañuptin wawqiy nispa sutichan.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Chayqa p’unchawmi Betel llaqtapi huk machu profeta tiyakurqa; hinaspan churinkuna hamuspa willarqanku payman chay p’unchaw Betelpi Diospa runan rurasqan llapa imakunata; reyta nisqan simikunatapas taytankuman willarqanku. Hinaqtin taytanku nirqan paykunata: “Mayqin ñantataq rirqan?” Churinkunaqa rikurqankun qarqanku mayqin ñantam Judámantapacha hamuq Diospa runan rirqan chayta. Hinaspan pay nirqan churinkunata: “Asnut sillaychi.” Hinaqtin paypaq asnuta sillarqanku; paytaq chaypi lloqsispa sillakuspa, Diospa runanta qatiq rirqa, hinaspan tarirqan huk encina sach’a urapi tiyaykaqta. Hinaspan nirqa payta: “¿Qanchu kanki Judámanta hamuq Diospa runa?” Paytaq nirqa: “Arí, noqam kani.” Chaymantataq nirqa payta: “Wasiyman kutimuy, t’antata mikunaykipaq.” Paytaq nirqa: “Manam qanmanta kuska kutiyta atinichu, nitaq qanwanta yaykuyta; kaypiqa manam qanwán kuska t’antata mikusaqchu, nitaq unuta upyasaqchu. Imaraykuchus Señorpa siminwanmi nisqa karqa noqaman: ‘Ama chaypi t’antata mikunkichu, ama unuta upyankichu, nitaq kutimunkichu hamusqayki ñanta.’ ” Paytaq nirqa: “Noqapas profetam kani, qampaq hina; hinaspan huk angel Señorpa siminwan rimarqawan, nispa: ‘Wasiykiman kutichimuy, t’antata mikunanpaq, unuta upyananpaq.’ ” Ichataq llullakurqan payman. Hinaqtin paywan kuska kutirqan, wasinpi t’antata mikurqan, unutatapas upyarqan. Mesa patapi tiyaykaptinkutaq Señorpa simin hamurqan chay kutichimuq profetaman. Hinaspan qaparirqan Judámanta hamuq Diospa runaman, nispa: “Kayhinatan Señor nin: Señorpa siminta mana kasukusqaykirayku, hinaspa mana waqaychasqaykirayku Señor Diosniykik kamachisusqayki kamachikuyta, ichaqa kutimuspayki, t’antata mikuspayki, unuta upyaspayki chay llaqtapi mayqenmantachus Señor nisurqanki: ‘Ama t’antata mikunkichu, ama unuta upyankichu’; aya masiykiqa manan taytaykikunapa aya pampanman chayamunqachu.” 1 Reyes 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
1844 watapii verano pachapi iskay kaq angelpa willakuyninqa kaymi karqa: protestante iglesiakuna urmamushasqankuta, hinaspa catolicismopa ususinkuna tukusqankuta reqsichiy. Millerita adventismon runakunata warmikunatapas waqyasqa chay denominacionkunamanta lloqsiykuyta; imaraykuchus chaykunapi qhepakuyqa espiritualmente hinaspa wiñaypaq wañuyta niyta munarqa. Betelpa llulla profetanqa Jeroboam Betelpi sayarichisqan religioso sistemata rikuchin. Chayqa huk sistema karqa, bestiapaq huk imagen sayarichiq; hinaspa copiasqa bestiaqa catolicismopa bestianmi karqa. Protestantekunaqa protestantekuna kasqankuta reqsichikullaraqmi qhepakuqku, ichaqa intipa punchawninta yupaychana punchaw hina qhawarillaraqmi qhepakuqku; chaymi catolicismopa autoridanninp markan.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Protestantekunakqa Protestantek kasqankuta niynku, ichaqa Protestante nisqapa sapa sut’inchasqanqa Roma contra protestaylla kasqanrayku; chayta ruwaspaqa, paykunapa willakusqankuqa Iglesia Romanapa rikch’ayninmi, payqa cristiana institucion kasqanta willakun, ichaqa chay nisqanpaqqa mana ima justificaciónta Bibliamanta charinchu. Paypa nisqanqa usuchisqa tradicionwan costumbrewan ch’usak autoridadllapim sayan, chaymi protestantismopas llamk’achkan, Protestantek kasqankuta nispa. Chay kikin yuyaymi Qanchis p’unchay Adventistakunata ñawsaqachirqan, Laodicea runakuna hina kaspanku, aswanpas allin waqaychasqa pactopi kashasqankuta creechinanpaq. Chay kikin llulla autoridadmi ñawpaq Israel runakunapas willakurqan nispanku: “Señorpa templon, Señorpa templonmi noqayku.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
Judío llaqtamanta runakunaqa mana chay willakuyta uyarisqakuchu. Paykunaqa Diosta qonqarqanku, hinaspataq paypa rantinpi sayaqkuna hina ancha hatun privilegionkuta mana rikurqankuchu. Chaskisqanku bendicionkunaqa manam kay pachamanqa ima bendiciontapas apamurqanchu. Tukuy allin kayninkuqaqa kikinkupa hatunchakuyninpaqlla hap’isqa karqan. Diosta suwarqanku paykunamanta mañakusqan servicionmanta, hinaspataq runa masinkunatapas suwarqanku religiónpi pusaymanta ch’uyallataq kawsay ejemplomanta. Unu ñawpaq pacha runakuna hina, paykunaqa millay sonqonkupa llapa yuyayninkunata ruwarqanku. Chhaynata ruraspankuqa, sagrado kaqkunata pukllayman rikuchirqanku, nispa: “Señorpa Templon, Señorpa Templon, kaykunaqa” (Jeremías 7:4), chay pachallapitaq Diuspa caracterninta pantasqata rikuchispa, paypa sutinta mana yupaychaspa, hinaspataq paypa santuarionta qhellichaspa.
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Señorpa uvas chakra-ninpa kamachisqanman churakusqa llank’aq runakunaqa mana cheqaqchu karqanku chaskisqa confiank’aykuman. Sacerdotekuna, yachachiqkunapas, mana allin simi yachachiqkunaqchu karqanku runakunapaq. Paykunaqa mana ñawpaqman churqankuchu Diospa allin kayninta, khuyapayakuyninta, nitaq paykunapa munakuyninpaq, servicioninpaq mañakusqanta. Kay chakra kamachiqkunaqa kikinkupa hatunchayninta maskharqanku. Uvas chakra-manta ruruqkunata kikinkupaq hap’iyta munarqanku. Paykunapa yachayninkuqa karqan kikinkuman qhawariyta, yupaychaytapas aysayllapi.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
1863 watapiqa Millerita sutiyuqkunaq kuyuyñinqa tukukapun, ichaqa 1856 watapimña Philadelphia sutiyuqkunaq kuyuyñin kayta saqirqa. Moisespa willakuyninta (“qanchis kuti”), Elíaswan (William Miller) rikuchisqa kasqanta, mana chaskirqakuchu; chay mana chaskiyqa Bethel llaqtapi llulla profetapa imayna rurayninman hina sayasqa karqa. 1863 watam 1798 watapi qallarisqa suqta chunka phisqa watakunapa tukukuynin karqa, hinallataq Isaías qanchis ñiqi kapítulopa profecianta tukuchirqan.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Judá suyupa qhapaqnin Acazpa p’unchayninkunapi, Jotampa churin, Uzíaspa willkan, chaypacha Siria suyupa qhapaqnin Rezín, hinaspa Israel suyupa qhapaqnin Peka, Remalíaspa churin, Jerusalénman wicharirqanku chay llaqta contra maqanakunankupaq; ichaqa mana atirqankuchu atipayta. Chaymanta Davidpa wasinman willakurqa, nispa: “Siriaqa Efraínwan hukllachasqam kachkan” nispa. Chaymi sonqon kuyurirqa, llaqtanpa sonqonkunapas, sach’a sach’akunata wayra kuyuchin hina. Chaymantataq Señor nirqa Isaíasman: “Kunan lluqsiy Acazta tinkuq, qam hinaspa churiyki Sear-jasubwan kuska, hanaq estanqueq yaku purichiqpa tukukuyninman, t’ajsana chakra ñanpi; hinaspa niy payta: ‘Allinta qhawariy, upallalla kay; ama manchakuychu, amataq sonqoyki urmachikunmanchu kay iskay qosñiq nina kaspi t’ukrukunamantapas, Rezínpa phiñasqa sinch’i piñakuyninmanta Siriawan kuska, hinaspa Remalíaspa churinmanta. Ichaqa Siria, Efraín, hinaspa Remalíaspa churin, qampa contraykipi mana allin yuyayta ruraspa nirqanku: “Judáman wicharisun, payta ñak’arichisun, qanchikpaq huk kichakuyta chaypi rurachisun, hinaspa chawpinpi huk qhapaqta churaykusun, Tabealpa churinta” nispa. Chayrayku Señor Dios nin: “Mana sayanqachu, manataq hunt’akunqachu. Imaraykuchus Siriaq umanqa Damasco, Damascoq umantaq Rezín; hinaspa soqta chunka phisqa watakunamanta ukhupi Efraín p’akikapunqa, manaña llaqtachu kananpaq. Efraínpa umantaq Samaria, Samariaq umantaq Remalíaspa churin. Sichus mana iñinkichikchu, cheqaqtapuni mana sayachisqa kankichikchu” nispa.’” Isaías 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Pusaj soqtayoq wata profecía, versículo pusaqpi kaq, reqsichinmi chay “ukhunpi” pusaj soqtayoq wata pacha ukupi chunka ayllukunamanta hanaq suyu apasqa kananta prisionman. Chay rikuyqa qillqasqa karqa 742 a.C. watapi, hinaspa chunka isqun watakuna qhepaman, 723 a.C. watapi, Efraín t’aqisqa karqa hinaspa Asiriakunaq makinman prisionman apasqa karqa. 677 a.C. watapi, pusaj soqtayoq wata tukukuyninpi, rey Manasés hap’isqa karqa hinaspa Babiloniaman apasqa karqa. Qallariynin 742 a.C. watapi, señalanmi huk llaqta ukhupi guerra civilta hanaq suyuwan uray suyu Israelpa reinokunan ukhupi, hinallataq 1863 watapas señalan Estados Unidospi Guerra Civilpa chawpinta, Norte wan Sur wan chawpipi. Profecíaqa Isaíasmanta willasqa karqa cheqaq hatun sumaq allpapi (Judá), hinaspa 1863 watapa profecían hunt’asqa karqa espíritu hatun sumaq allpapi (Estados Unidos).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Soqta pichqa watayuq willakuy ukhupi kimsa señalkuna kachkan. 742 a. C. watapi llaqta ukhupi maqanakuyqa qatiqninpi chunka isqun watakunawan hamun hanaq suyuq chinkachisqa kasqanmanta, 723 a. C. watapi. Soqta pichqa watakuna tukukuyninpi ura suyuqa chinkachisqa karqa. Chay willakuyqa, qallariyninta tukukuynintawan kuska, Diospa iskaynin “phiñakuyninkuna”ta rikuchin hanaq suyuwan ura suyuwan contranpi; chay iskay phiñakuyninkunataq qallariy puntunkunapi chunka isqun watakunawan ñawpachasqa kanku, hinaspataq hunt’asqa kasqankumanta qhipaman huk chunka isqun watakuna qatin.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Lliw taqiastiku churanakapunin ri norte ukat sur uksanakan mä guerra civilan pacha uñt’ayi, ukax qalltañapsa tukuyäwipsa chimpuniwa. Qalltaña ukat tukuyäwi taypinxa, guerra civilan pä awqanakapax panpachaniw esclavitudar apatäpxäna; ukat suxta chunka phisqani maranakanxa, esclavitudan maynit maynikama ch’iqt’at kasïwipat mä markar tantacht’atäpxän ukhaxa, 1863 mararuw puripxi, ukax Emancipation Proclamation ukan urupawa, kawkhantix esclavonakar qhispiyatäna. Literal Judá markan guerra civilat profecíax espiritual Judá markan guerra civilan tukusi, kunatix Jesusax sapa kutiw mä kunan tukuyäwipxa qalltañapampiw uñacht’ayi, jupax Alpha ukat Omega ukhamawa.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
1863 wataypa historianninqa rikuchisqa karqan 742 a.C. wataypa historianninta, maypichus profeta Isaías, churinwan kuska, huk willakuyta apachirqan Judá llaqtapa millay qhapaqninman (Acaz). Kay pasajepi 742 a.C. watayqa rikuchisqa kachkan qhapaq Acazpa testimoniowninwan, paymi Judápa qhapaqnin karqan, Diospa santuarionpi servicionta wisq’achispa, hinaspa hatun saserdotenwan Siria templopa huk rikch’ayninta sayarichirqan Diospa kay pachapi santuarionpa kikllan pampakunapi.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Ahaz mana millay reypa historiapi (Isaías willakuywan 742 a.C. nisqapi señalasqa), Jerusalénpa umalliqninqa Diospa iglesianman paganismopa yupaychayninta (Catolicismo) churaykurqan, imaynan Laodicea Adventismopas apóstata Protestantismopa metodologíaman kutispa, Elíaspa apamusqan Moiséspa mensajenwan wijch’unanpaq. 742 a.C. watapi, Isaíasqa Judá suyupa mana allin reyninta uyariychirqan hanaq estanqepa yaku purinan tukukuyninpi, pichana pampapa qayllanpi, chayman rishaspapas churinta pusharqan. Churinpa sutinqa huk señalm karqan, hinallataq Judámanta profetapas rey Jeroboamman chimpuqti, paymanpas huk señalta qorqan.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Qhaway, ñuqaqa, Señor Diospa qowasqan wawakunawan kuskaqa, Israelpi señalkunapaqmi, musphachikuypaqmi kashanchik tukuy atiyniyoq Señormanta, Sion orqopi tiyaqmanta. Isaías 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Isaíaspa churinpa sutin “Shearjashub” nin: “huk puchuqlla kutimunqa.” Chay “kutimunku” nisqakuna, puchuqta hunt’achiqkunaqa, Señorpaq suyaqkuna kanku, unaychakuy p’unchaykunapi.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Chaymi suyasqani Señorta, paymi uyanpaq pakakun Jacobpa wasinmanta; paytataq suyasqani. Qhawariychik, noqaqa, hinallataq wawakuna Señorniy qowasqankunaqa, Israelpi señalkunapaq, musphaykunapaqmi kanku Awtoridadniyuq Señorpa kasqanrayku, Sion orqopi tiyan. Isaías 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
742 a.C. watapi Isaías millay rey Ahazwan tinkuspan, payqa “suyasqakuna” nisqakunata reqsisichin; llapa profetakunam qhepa p’unchaykunamanta rimanku, chay qhepa p’unchaykunapi “suyasqakuna” nisqakunaqa ñawpaq kaq llakikuyta muchusqakunan kanku. Jeremíasqa Dios llullakusqanta yuyarqan, para-tapas hark’asqanta, hinaspataq Isaíasqa Diosqa “Jacobpa wasinmanta uyanta pakarusqanta” yuyan; ichaqa Isaíasqa suyasqanta, Señorta mask’asqanta ima kamachikun, chaymi rikuchin “yachaqkuna” nisqakunata, musuqchasqa qhawariypa unayasqan pacha ukhupi. Kutirimuspa allin kaqta mana allin kaqmanta t’aqasqakuna, Diospa simin kananpaq akllasqakunaqa sellasqa karqanku; chayrayku uywakunapa sallqa animunpa señalta chaskiqkunamanta t’aqasqa rikuchisqa kanku.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Chaymanta askha runakuna mitk’akunkaku, urmanqaku, p’akikunkaku, toqllaman urmanqaku, hap’isqa qhepachakunkaku. Testimoniota watay, kamachiyta sellay yachachisqaykuna ukhupi. Ñoqataq Señorpi suyakusaq, paymi Jacobpa ayllunmanta uyanta pakakun; paytaq suyasqayta qhawasaq. Qhawariychik, ñoqa hinallataq wawakuna Señor qosqaykuna, Israelpi señalninkunapaq, musphaykunapaqmi kashanchik Señor de los Ejércitosmanta, paymi Sion orqopi tiyashan. Sichus nisunkichik: Mask’aychik ayaq runakunaman rimanakunata, hinaspa layqakuna qhech’echaspa sut’ichaqkunata, hinaspa qhasqachaqkunata, manachu llaqtaqa Diosninman mask’anman? Kawsakkunapaq wañusqakunamanchu? Kamachiyman hinaspa testimonioman: mana kay simiman hina rimaptinkuqa, chayqa manam kanchu paykunapi k’anchay. Isaías 8:16–20.
We will continue this study in the next article.
Kay yachayta qatiqkasaqku hamuq qillqapi.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Kayqa simikunaqa manam Hermana White-pa siminkunachu, aswanqa Señorpa siminkunam, paypa kachaqninpas qowarqan ñoqa qankunaman qonaypaq. Diosqa qayakusunkiña amaña paywan ch’iqnikuspa llamk’anaykipaq. Achka yachachiykunam qosqa karqan runakuna cristianokuna kasqankuta nispa, ichaqa Satanás-pa rikch’ayninkunata rikuchispa, espiritupi, simipi, ruwaypipas cheqaq kaypa ñawpaqman riyta hark’aspa, cheqaqtapuni purichkanman Satanás pusasqan ñanpi qatiqkuna kasqankumanta. Sonqonkupa sinchi rumi kayninpi hap’ipakunku atiyta, mayqanmanpas mana hayk’aqninpi paykunapaq kaqta, nitaq paykunaqa chayta ruranaqchu karqan. Hatun Yachachiqmi nin: ‘Tikrasaq, tikrasaq, tikrasaq.’ Battle Creek llaqtapi runakunaqa ninaku, ‘Señorpa templonmi kanchik, Señorpa templonmi kanchik,’ ichaqa paykunaqa llamp’u ninaqa mana allin kaqta apaykachachkanku. Sonqonkunaqa manam Diospa gracianninta qhuyapayayninwan llamp’uyachisqa, uywakusqa ima kachkanchu.” Manuscript Releases, volumen 13, 222.