The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
1863 watapi, Laodicea Adventismo hatarirqan kutichiyqa, Jericota yapamanta sayarichisqanmanta willakusqa ñakaywanmi rikuchisqa kashan.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Chay p'unchaypi Josué paykunata jurachispa nirqan: “Tata Diospa ñawpaqenpi maldisionchasqa kachun chay runa, Jericó llaqtata hatarichispa yapamanta sayarichiq; chaypa cimientonta churanka ñawpaq wawanwanmi, punkunkunatataq suwaq qhepa wawallanwanmi sayachinqa.” Josué 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
1863 watapi Laodicea nisqa Adventismo hatarichisqan, wasi ruwaqkuna esquina rumi nisqa hatun kallpachaq rumita mana chaskisqankuwanmi rikuchisqa karqa.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Jesusqa paykuman nirqan: ¿Manachu hayk’aqpas Qelqasqa Qelqakunapi liyirqankichis: “Ruwachiqkunaq qhesachasqan ruminqa, chayllataq tukurqan esquinaq umanman; kayqa Señorpa ruwasqanmi, ñawinchiskunapitaq musphaypaqmi”? Chayraykun niykichis: Diospa qhapaq suyunninqa qankunamanta qechusqa kanqa, hinaspan churasqa kanqa huk llaqtaman, chaypa rurayninpa rurunkunata apamuqman. Mateo 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Laodicea sutiyuq Adventismoq 1863 watapi hatarikuyninqa, Aaronpa quri becerronwanmi rikuchisqa karqan.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Paykuna ñoqaman nirqanku: “Ñawpaqninchikman rispa pusawananpaq dioskuna rurapuwayku; kay Moisesmantaqa, Egipto hallp’amanta orqomuwasqanchik runamantaqa, mana yachanchikchu imayna kasqanta” nispa. Chaymi paykunata nirqani: “Pipas qoriyniyoq kaqqa, chinkachichun” nispa. Hinaspan paykuna qoyuwanku; noqataq ninaman wikch’urqani, hinaspam kay toritucha lluqsimurqa. Moises runakunata q’alalla kasqankuta rikuspataq, (Aaronmi paykunata q’alallayachisqa, awqankupa ñawpaqenpi p’enqayman churananpaq). Éxodo 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
1863 watapi Laodicea Adventismo hatarirqan, Jeroboampa iskay qurimanta torokunawanmi rikuchisqa karqan.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Sichus kay llaqta Jerusalénpi Señorpa wasinman sacrificiota ruwaq wicharinqaku chayqa, chay llaqtapa sonqon kutimunqa paykunaq apunman, Judápa reynin Roboamman; hinaspan noqata wañuchiwankuman, hinaspa kutinqakuman Judápa reynin Roboamman. Chayraykun rey yuyayman churakuspa iskay qorimanta becerrokunata ruwachirqan, hinaspan paykunata nirqan: Jerusalénman wichayqa qankunapaq ancha sasañanmi; qhawariy, Israel, kaymi diosniykikuna, Egipto suyomanta orqomusunkikuna. Hukta churarqun Betelpi, huktaq Danpi churarqan. 1 Reyes 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
1863 watapi Laodicea Adventismo hatarichisqanqa, Judá llaqtamanta profetapa rikch’ayninwanmi qhawachisqa, payqa asnowan leonwan chawpipi wañusqa.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
Hinaspanmi, t’antata mikuspa, upyaspaña, asnotaña sillachirqan, kutichimunqan profetapaq. Ripusqaptintaq, huk león ñanpi tariparqan, wañuchirqantaq; aychantataq ñanpi saqerqan, asnoqa chay ladonpi sayarqan, leónpas aychapa ladonpi sayallarqataq. 1 Reyes 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Laodicea nisqapi Adventismopa hatarikuynin 1863 watapi, ñawpa Israelpa chunka kaq pruebanwanmi rikuchisqa karqan, chaymi paykunapa puriyta qallarichirqan ch’in pampa purichiypi.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Ichaqa kawsasqayman hina, tukuy kay pachaqa Señorpa hatun k’anchayninwan hunt’asqa kanqa. Chayrayku llapa chay runakuna, ñoqaq hatun k’anchaynayta, Egiptopi chaymanta purunpi rurasqay milagrokunaytawan rikuspanku, kunan chunka kuti pruebaykuwaspanku, manataq simiyta uyarispa, cheqaqmi mana rinqakuchu taytankuman jurarasqay allpata rikuyta; nitaq piñaqchiwaqniykunapas chayta rikunqachu. Ichaqa kamachiyuqniy Caleb, hukniraq espirituyuq kasqanrayku, llapan sonqowan qatiruwasqanrayku, paytan pusasaq chay haykusqan allpaman; mirayninpas chayta jap’inqa. Números 14:21–23.
The apostle Paul taught:
Apóstol Pabloqa yachachirqan:
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.
Kay tukuykunam paykunaman chayarqan ejemplokunapaqmi; qelqasqataq kachkan noqanchikpa yuyachisqanchikpaq, pimanmi kay pachakunaq tukukuynin chayamun. 1 Corintios 10:11.
Commenting on that prophetic principle, Sister White said:
Chay profético principioqta rimarispa, Hermana Whiteqa kaynata nirqan:
“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. . . .
“Sapa ñawpa profetakunam kikinkupa pachanpaqqa manam anchatachu rimarqanku, aswanqa ñuqanchikpaqmi; chayraykum profeciankuqaqa ñuqanchikpaq kallpanwan kananpaq kachkan. ‘Kay llapa imakunaqa paykunaman rikch’achinapaqmi pasaq, qelqasqataqmi kachkan ñuqanchikpa yuyaychanapaq, pichus kay pacha tukukuyninkunaman chayamusqanchikpaq.’ 1 Corintios 10:11. ‘Manam paykikunallapaqchu, aswanqa ñuqanchikpaqmi sirvirqanku chay imakunata, kunan qankunaman willasqasqa kaqkunata, hanaq pacha manta kachamusqa Santo Espirituwan evangelio willaqkunaranti; chay imakunatam angelkunapas qhawariyta munanku.’ 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.
“La Bibliaqa kay qhipa wiñaypaqmi tukuy qhapaq kaqninkunata huñurqusqa, hukllachasqataq watarusqa. Tukuy hatun ruraykuna hinaspa llakiywan hunt’asqa rurasqakuna Ñawpaq Testamento historiapiqa karqan, hinaspataq kachkan, kutimanta pasakuspalla iglesiapi kay qhipa p’unchaykunapi.” Selected Messages, book 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Isaías nisqanman hina, qhipa paraq willakuyninqa huk willakuymi, paymi reqsichin mana allin runakuna mana uyariyta munasqankuta, chay willakuynintataq “siq’i patapi siq’i” nispa sutichan.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
¿Pitaq yachachinqa yachayta? ¿Pitaq yachachinqa yachachikuyta entiendenanpaq? Ñuñumanta qichusqakunata, ñuñukunaqmanta qarqosqakunatan. Kamachikuyqa kamachikuy patanpi kanqa, kamachikuy kamachikuy patanpi; siq’i siq’i patanpi, siq’i siq’i patanpi; kaypi aslla, chaypitaq aslla. Imaraykuchus aklluy simikunawan, huk simiwantaqmi kay llaqtaman rimarinqa. Paykunamanmi nirqa: Kaymi samay, chaywan sayk’usqata samachinkichik; kaymi kawsarichiy. Chaywanpas mana uyariyta munarqakuchu. Ichataq Señorpa siminqa paykunapaq karqa kamachikuy patanpi kamachikuy, kamachikuy patanpi kamachikuy; siq’i patanpi siq’i, siq’i patanpi siq’i; kaypi aslla, chaypitaq aslla; hinaqtin rispa qhipaman urmanankupaq, pakisqa kananankupaq, toqllaman urmanankupaq, hinaspa hap’isqa kananankupaq. Isaías 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Chaymanta ñaqa riqsichisqanchis suqta siq’ikunaqmantam, manañam sut’inchasqanchischu wakinkunaqa kanraqmi, hukninqa 1863 watata hatarichin, wiñayman puriq huk pruebayuq tukukuynin hina, chaymantaq purun pampapi wayray puriyta apamurqan. Iskayñinmi ñawpaq rimanakuypa llaqtanta saqisqa hina qhawachin, hinaspa musuq akllasqa llaqtawan rantisqa. Hukninmi ñakayta señalaykun Diospa ñakariywan thuñisqa, saqisqa, mana yapamanta hatarichinapaq kasqan imata yapamanta hatarichisqanmanta; hukñataq ñakayta señalaykun mayman kutinapaq mana saqisqa kasqaykiman kutisqanmanta. Iskayñinmi Chunka Kamachikuykunapa ishkay tablankunapa llullachiq rikch’akuyninkunata qawachin, chaykunataq Habacucpa ishkay tablankunata sut’icharqan.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Aarónpa Jeroboampa qori becerro-ninkunaqa celos nisqamanta llulla rikch’ayninta representan, chaymi 1863 watapi chart llulla nisqata representan. Huñusqa kaspankum, Aarónpa Jeroboampa iskay testigo-ninkuna yachachinaku Habacucpa iskay tabla-ninkuna huk tabla kasqanta, chunka kamachikuykunapa iskay tabla-ninkuna Diospa huk ley-ninta representasqankuman hinallataq. Huñusqa kaspanku, huk símbolo tukunku, chayqa iskaymanta ruwasqa, huñuchisqa kaptinku. Diospa ley-ninpa iskay tabla-ninkunapi kaq kikin profético dinámica-kunaqa Habacucpa iskay tabla-ninkunapipas kanku, chaykunata huñuspa Aarónpa Jeroboampa llulla rikch’ayninkuna chay profético fenómeno-ta rimarinku.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Adventismopa ñawpaq mirayninqa Ezequiel qhelqapi pusaq kaq kapitulumanta “envidia” nisqa rikch’ayninwanmi unanchasqa karqan. Ezequielpa pusaq kaq kapitulumpi qallarikuq musqoyqa, soqta kaq watapi, soqta kaq killapi, pichqa kaq p’unchaypi qallarispan, isqon kaq kapitulumankama astawan purin; chaypim pachak tawa chunka tawa waranqa runakunapa selloswan unanchasqa kaynin rikuchisqa kachkan. Isqon kaq kapitulumanta selloswan unanchaypaq rikch’ayninta rimashaspa, Panay Whiteqa Diospa characterninpa huk kayninta yapamun, chaymi reqsichin Diosqa kinsa kaq chanta tawa kaq miraykunapi mana kasukuqkunata juzgananpaq kasqanta. Chayraykum payqa iskay kaq kamachikuywan chiqanmanta tinkisqa cheqaq kayta huñun, chay kamachikuyqa ídolokunata yupaychayta hark’an, imaynachus Aaronpa chanta Jeroboampa qori becerro-kunata.
“‘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.’
«Payqaqmi qillqay llikllayuq runaman, ladonpi qillqanapaq tinterunta apaqman; hinaspan Señor nirqan payman: Llaqtapa chawpinpi puriy, Jerusalénpa chawpinpi puriy, hinaspa churay señalta urkunankupi chay runakunapaq, pikunachus llakikunku, waqyakunkuña tukuy millay ruwasqakunamanta chaypi ruwakusqankumanta. Hinaspan wakinkunatari, uyariniypi, nirqan: Qatipaychis payta llaqtanta purispa, hinaspa wañuchiychis; ama ñawiykichis qespichichunchu, amataq kuyapayakuychu: tukuyta wañuchiychis machukunatawan waynakunatawan, sipaskunatawan uchuy wawakunatawan warmikunatawan; ichaqa ama qayllaykuychischu mayqin runamanpas, mayqinpichus chay señal kasqa; hinaspa qallariychis Santuariy-mantapacha. Chaymantataq qallarikurqanku wasipa ñawpaqpi kaq machu runakunamanta.»
“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 pachapi kaq santuarioq kuyapayakuy tiyananmanta lluqsiytaña kashan, phiñakuy p’achakunata churakuspa, taripaykunapi phiñakuyninta uraykachinampaq, Diospa qusqan k’anchayman mana kutichikuqkunapaq. ‘Mana utqayllachu huchallikuq ruwasqa ruraypa contranpi taripaynin churakusqanrayku, runakunaq sonqonqa huchata ruwanankupaq hunt’asqaña churasqa kashan.’ Señor paykunaman pacienciawan unay forbearanciawan rikusqanmanta mana llamp’uyachisqa kaymantaqa, aswanmi Diosman mana manchakukuq, cheqaq kayta mana munakuq runakunaqa sonqonkuta kallpachakunku mana allin puriyninkupi. Ichaqa Diospa forbearancianninqa límitesniyuqmi, askha runakunaqmi chay sayasqakunata llump’aytañas ruwashanku. Paykunaqa graciapa límitesninkunata atiparunñanku, chayrayku Diosqa haykuykuyta, kikimpa yupaychasqa sutinpa allichaq kayninta qhawachiytaqmi 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.
Amorreo runakunamantaqa Señor nirqan: “Tawa miraypi kutimunqaku kayman, Amorreo runakunaq huchankupa tupayninqa manaraq hunt’asqachu.” Kay nación hatun rikurikusqa karqan ídolo yupaychayninrayku, hinallataq qhelli kayninrayku, ichaqa manaraqmi huchankupa k’asillanta hunt’achkarqanchu, Diospas manam kamachinqachu tukuy chinkachisqa kananpaq. Runakunaqa rikunankupaqmi karqan Diospa atiynin sut’ita rikuchisqa kasqanta, chaynaqa mana ima pampachayniyuq qhiparinankupaq. Khuyapayakuq Kamaqmi munarqan huchankuta muchuywan apayta tawa miray kama. Chaymantataq, allinman tikray mana rikuriptinqa, paypa taripayninkunam paykunaman urmanan karqan.
“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 pantaynaq chiqap allintaqa mana pantasqa yachaywan tukuy nacionkunawan yupaychasqa qillqataqa waqaychanraqmi. Paypa kuyapayakuyninqa wanakuyman waqyayninkunawan qusqa kaptin, kay qillqasqa yupayqa kichasqa kasqanllapi qhiparinqa; ichaqa yupaykunaqa Diospa churakusqan huk tupuyman chayaptinqa, Phiñakuyninpa kamaynin qallarin. Qillqasqa yupay wisqasqan. Diospa paciencia-ninqa tukukun. Manan paykunapa raykunqa kuyapayakuy mañakuyña kanchu.”
“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.
“Profetaqa, p’unchaykunapa unay watakunata qhawarispa, kay pachata rikuyñinpa ñawpaqman churapusqa karqa. Kay pacha nacionkunaqa mana hayk’aqpas rikusqa khuyapayakuykunata chaskiqkuna kasharqaku. Hanaq pacha bendicionkunamanta akllaska aswan allinkuna paykunaman qusqakuna karqa; ichaqa aswan hatun tukuy, qhapaq kayta munay, idolatría, Diosta pisipaq qhawariy, hinallataq millay mana añayniyuq kay, chaykunam paykuna contra qillqasqa kachkan. Utqayllataq Dioswan cuentankuta wisq’achkanku.”
“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.
“Chaymi ichaqa chukchichiwachkanmi kay chiqaqmanta: hatun aswan k’anchayta, aswan allin atiykunatapas chaskiqkunaqa llaqtapi mast’arikusqa mana allinkaywan qhellichasqaña rikurirqaku. Paykunata muyuriq mana chiqap runakunaq qatikusqanrayku, achkaqmi, chiqaqta iñiymanta rimariqkunamantapas, chiri sonqoyarqaku, hinaspataq mana allinkaypa sinchi mayu puriynin apaykacharqan. Cheqaq Dios yupaychayman, ch’uya kaymanpas tukuy llaqtapi asipayasqa qhawasqa kayqa, mana Dioswan sumaqta t’inkisqa kaqkunata, paypa kamachikuyninman manchakuy yupaychayninkuta chinkachin. Sichus paykunaqa k’anchayta qatiqkuman karqan, sonqomanta cheqaqta kasukuspa, chay ch’uya kamachikuyqa paykunapaq aswan chaninnaq kanman karqan, chayhina pisipachasqa, wijch’usqa kaptinpas. Diospa kamachikuyninman mana respitayqa astawan sut’ita rikurimuptin, chayta waqaychaqkunawan kay pachapa runakunawanpas t’aqasqa chiqaq siq’iqa astawan sut’iyarimun. Huk clase runakunapiqa munakuyninku Diospa kamachisqankunapaq astawan wiñan, imaynachus huk clase runakunapi paykunapaq chiqnikuy astawan wiñaptin chayhina.”
“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.’
“Hatun llakikuyqa utqayllam qayllamushan. Utqaylla wiñaq yupaykunaqa rikuchinñam Diospa watukusqanpaq pachaqa chayamunñataq kasqanta. Mana castigayta munaspa chaypas, castiganqapunin, chaytaq utqayllam. K’anchaypi puriqkunaqa qayllamuq manchaypaq señalkunata rikusqanku; ichaqa manam upallalla, mana llakikuq suyayllapi tiyayta atinankuchu chinkay hamuqta qhawaspa, sonqochakuspa Diosqa watukuy p’unchawpi llaqtanta pakaykunqa nispa. Manam chayhinachu. Yuyaymanan hamunan allinta kallpachakuspanku hukkunata salvanankupaq llank’ananku kasqanta, sinchi iñiywan Diosman qhawarispa yanapayninta mañakuspa. ‘Chaninnaq runapa sonqomanta rawraq mañakuyninqa anchatam atipan.’”
“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 allin kayninpa levaduranqa manam llapan kallpanta chinkachirqanchu. Iglesiapa peligroyninpas, llaquikuyñinpas aswan hatun kaptin, chay pisilla huñu kay k’anchaypi sayaqkunaqa suyarispa waqaychaspa kachkanqaku kay hallp’api rurasqa millay mana allinkunamanta. Ichaqa aswanraqmi mañakuyninkuqa iglesiapa raykun sayarinqa, imaraykuchus miembrokunaqa kay pachapa ruwasqan hina ruwashanku.
“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 sapaq iñiqkunaq munaywan mañakusqankum mana yanqallañachu kanqa. Señor lloqsimuspa huk p’iñasqapa kutichiq hina, hinallataq hamunqa tukuy chaykunapa amachaqnin hina, pikunachus iñiyta ch’uya kayninpi waqaycharqanku, hinaspa kay pachamanta mana qhellichasqa kikinkuta waqaycharqanku. Kay pachapin Dios prometerqan akllasqan runankunata kutichipunanpaq, payman p’unchay tuta waqaspa qapariqkunata, paykunawan unayta muchuspanpas.
“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, hinataq señalta churay chay runakunapa urkunpi, pikunachus llakikunku, waqaychataq llaqtapa chawpinpi ruwasqa tukuy millay mana allin ruwaykunamanta,” nispa. Kay llakikuq, waqaychaq runakunaqa kawsaypa siminkunata willakuspa kachkarkanku; huchacharqanku, yuyaycharqanku, mañakurqankutaq. Wakinkunaqa, Diosman mana yupaychaspa p’enqaychachiqkuna kasqankumanta, wanakurqanku, sonqonkutataq paypa ñawpaqenpi pisiyman urayachirqanku. Ichaqa Señorpa k’anchayninqa Israelmanta ripusqaña karqa; askha runakunaqa yupaychaypa rikch’ayninkunallataraq qatikachkaptinku, atiyninpas, kayninqa manaña karqachu. Testimonios, volumen 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Ezequiel qelqaskanta sellos nisqamanta rikch’ayninta allinta rak’inapaq, Adventismoq tawa mirayninkunata unanchayqa ancha munasqam. Hermana Whiteqa akllasqayku pasaje qallariyninpi Ezequiel pusaqniyuq qanchisniyuq t’aqaman chiqanmanta rimarin, chaymanta akllasqayku rakhuqa tukuyninpipas Ezequiel pusaqniyuq qanchisniyuq t’aqamanta chiqanmanta rimariyllawan tukukun. Chay pasajeppiqa Ezequielmanta kayhinata nin: “Profetaqa, watakunaq unay p’unchayninkunata qhawarispa, kay pachata rikuyñinpa ñawpaqenman churakusqata rikuran.” Ezequielqa pachak tawa chunka tawa waranqa t’aqasqakunapa sellakusqanpi ima kaqkunachus pasachkanku, chaykunata rikuran.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Ñawpaq qillqapi kimsa sapa pasaje Espíritu de Profecía-manta nisqawan reqsichirqanchik Isaiaspa “Efraínpa machasqakuna” nisqankuta, kay pasajempiqa “machu runakuna” nisqa reqsichisqa kasqankuta, hinaspa iskaynin pasajempi Jerusalénpa (Adventismo-pa) pusayninta rikuchisqankuta, mana qhawariyta atinkuchu Diospa atiyninpa hatun rikhuriy kananta, ñawpaq watakunapi hina. Kay pasajempiqa, paykuna mana qhawariyta munasqanku kikin Diospa atiyninpa rikhuriyninmi paykunaman apamuchisqa diosmanta taripaypa huk parten hina ruwakunan, imaraykuchus nisqa kachkan: “runakunaqa Diospa atiynin sut’inchaypi allin reqsichisqa rikhuriyta qhawanan karqa, chay hina mana ima pampachayniyuq saqisqa kanankupaq.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Laodiceapuni Adventismo mana munanichu qhepaman paraq rikurimuyninta qhawariyta, mayqinchus 11 septiembre 2001 p’unchawmanta qallarispa ch’iqchiyta qallarirqan; ichaqa chay paraq tukukuynintaqa rikunqaku, Chawpi Tuta Qapariy willakuy qhepa p’unchaykunapi yapamanta willasqa kaptin. Chay willakuyqa Islammi, kinsa kaq Ay-ayaymanta. ¿Manachu ñawpaq Israelpa umalliqninkuna, Mesíasninkuta chakatayman churaykuspaña, qhawarirqaku Espíritu Santo Pentecostéspi hich’aykusqa kasqanta?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Kay qillqashqaqqa riqsichinmi iglesiata, mayqen contextopi Ezequielqa Jerusalén hina rikuchin, chay iglesiapi (Jerusalénpi) kaq runakunaqa huk “aslla huñuyniyoq” runakunawan tupachisqa kachkanku; paykunapas riqsichisqankum “k’anchaypi puriqkuna” hina, hinaspataq “iñiyniyoq pisillakuna” kanku. Bibliata yachachinmi “achkha” runakuna waqyasqa kanku, ichaqa “pisilla” akllasqa kanku. Kay qillqashqaqqa Diospa phiñakuyninmanta rimarin, chaymi llaqtanman apamun. Runakunaqa kikinmanta taripayninkuta apamurqanku, ichaqa Diosqa sut’ita nispa kallpachin paypa angelninkuna kasqanta chay chinkachiy llamk’ayta ruranankupaq. Diosqa manam hayk’aqpas llullakunchu, hinaspataq prometirqanmi pay kikin kasqanta runakunapa huchankuta kimsa kaq, tawa kaq mirayninkama watukuq. Taripayta hunt’achiyta pimampas Diosmanta hukman quykuyqa paypa kayninta ñak’arichiymi, hinaspataq llullaq kasqanta niyta yuyachin.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Kay qillqaqa riqsichinmi, Ezequielpa chinkachiq angelkuna Jerusalén llaqtata puriyta qallarispaqa, chaypim “Piñakuyninpa ministriyun qallarin” nisqa. Diospa piñakuyninqa Jerusalénmanta qallarin, paypa iglesian kasqanrayku, chaymi Laodicea Adventismo.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Imaraykunan chayamunña Diospa wasinpi taripay qallarinanpaq; chayri ñoqaykumantaraq qallarispaqa, ¿imataq tukunku Diospa evangelninta mana kasukuqkunapaq? 1 Pedro 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Diospa phiñakuyninqa Diospa angelninkunawanmi hunt’achisqa kan, hinaspa llamk’ayninku qallariqtinmi kamachisqa kanku: “maqaychis,” llapanta, hinaspa “ama ñawiykichis qespichichunchu, amataq khuyapayankichischu: tukuypachata wañuchiychis machukunatawan waynakunatawan, sipaskunatawan, wawakunatawan, warmikunatawan; ichaqa ama qayllaykuychischu mayqin runamanpas señalta apaqman; hinaspa qallariychis Santuariymantapacha.” Diospa phiñakuyninqa ch’uya angelninkunawanmi apasqa kan, hinaspa kaypi reqsichiyta munasqayku puntunqa kaymi: Diospa phiñakuy ministriyninpa qallariyninqa tawa kaq miraypi hunt’achisqa kan.
We will continue this study in the next article.
Kay yachayta qatiqisunchik hamuq qillqapi.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Señorpa sacrificion p’unchawpiqa kayna kanqa: ñoqaqa castigasaj kamachiqkunata, reypa churinkunata, hinallataq llapa mana llaqta p’achawan p’achallikusqakunata. Chay p’unchawllapitaqmi castigasaj llapa punku patapi phinkiqkunata, paykunaqa patronninkupa wasinkunata hunt’achinku maqanakuywan chaymanta llullakuywan. Chay p’unchawpiqa, nispa Señor, challwa punkumanta waqaypa qapariynin uyarikunqa, iskay kaqmanta aullakuq qapariy, urqukunamantataq hatun t’aqyakuy. Aullaychis, Maktesh llaqtapi tiyaqkuna; llapa rantikuy runakunaqa tukusqasñan kanku; llapa qolqeta apaqkunapas chinkachisqasñan kanku. Chay tiempopitaqmi Jerusalénta mechakunawan mask’asaj, hinaspa castigasaj vinopa q’unchayninpi samarusqa runakunata, sonqonkupi nisqankuta: Señorqa mana allinta ruwanqachu, mana millaytapas ruwanqachu. Sofonías 1:8–12.