Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Cheqaqa iskay utaq kimsa testigokunapa willakuyninpi sayachisqa kachkan, hinaspa Ezequiel pusaq kaq capitulopi tawa millay ruwaykunapa churakuynin, Laodicea Adventismopa tawa mirayninkuna hina, achka testigokunayoqmi. Ñawpaq qelqasqakunapi reqsisqa karqa Apocalipsis iskay chaymanta kimsa capitulokunapi qanchis iglesiakuna mana sapallan moderno Israelpa apostolkuna pachasqamanta kay pachapa tukukuyninkama historianta rikuchisqankuta, aswanpas chay qanchis iglesiakuna Moisespa pachasqamanta Cristopa pachasqankama ñawpaq Israelpa historiantapas rikuchisqankuta.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Iglesia Éfeso sutiyuq tantiyachkarqan ñawpaq cristiano iglesiatapas, hinallataq Moisesmanta Jueceskunapa pacha kama ñawpaq Israeltapas. Iglesia Esmirna sutiyuq tantiyachkarqan ñak’ariy pachatam disipulokunapa pachanmantapacha Roma emperador Constantino kama, hinallataq Jueceskunapa pachatapas, maypachachus sapa runa kikimpa ñawikunapi allin kasqanta rurarqan chay pacha. Iglesia Pérgamo sutiyuq tantiyachkarqan acuerdo ruray pachatam Constantinopa pachanmantapacha papado 538 watakama, ichaqa hinallataq chay pachatapas, maypachachus ñawpaq Israelqa Diosta mana chaskispa reyta akllarqan, hinaspataq muyuriqninkupi kaq pagano reinokunawan sapa kuti acuerdota rurarqan. Tawañiqin iglesia, Tiatira sutiyuq, Jezabelwan rikuchisqa, papal kamachiy pachanmi 538 watamanta 1798 watakama, hinallataq ñawpaq Israelpa Babiloniapi qanchis chunka watayuq prisionnin pachatapas.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Chay tawa iglesiakunapas Adventismopa tawa mirayninkunata rikuchinku, hinallataq Ezequielpa tawa millay ruwayninkunata chay tawa miraykunaman churaypaq huk testigota qunku. 1863 watapi hatarikuq kayqa, ñawpaq Israelpa ñawpaq mirayninwan rikuchisqa karqa, Aaronpa quri becerro nisqa hatarikusqanwan ilustrasqa. Ñawpaq mirayqa Efeso iglesiaman qusqa yachachiyta hapin, maypichus reqsichin Diospa llaqtan ñawpaq munakuyninta saqesqankuta, hinaspa arrepentikuyta ruwaspa ñawpaq munakuyninkuman kutimunankupaq. 1863 watapi, ñawpaq munakuyqa, William Millerpa alhajankunawan rikuchisqa hina (cimientospi sayasqa cheqaqkunata, aswanpas “qanchis kuti” nisqata), hukman churakusqa karqa, hinaspa Diospa llaqtan kutimunankupaq yachachisqa karqa.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Ichaqaqa, huk qampa huk imallatapas kashanmi, ñawpaq munakuynikita saqerisqaykirayku. Chayrayku yuyarikuy maymanta urmaykusqaykita, hinaspa wanakuy, ñawpaq rurasqaykikunataq ruray; mana chayta ruwaspaykiqa, utqaylla qamman hamusaq, hinaspa candeleroykita kasqan cheqmanta oqarisaq, mana wanakuspaykiqa. Apocalipsis 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Miller runakunaqa qhapaq Protestante apostatakunawan ch’aqwarkanku, paykunatan Jeremías suticharqan “asikuyqoqkunapa huñunakusqan” nispa, hinaspataq pacienciayuqta suyarqanku rikuchisqa hamunanpaq, imaraykuchus chay hamuspaqa manan llullakunqachu. “Asikuyqoqkunapa huñunakusqan” nisqaqa unay profetawan rikuchisqa karqan, paymi llullakuspa Judá llaqtamanta profetata pantarachirqan, chay profetataq Jeroboampa llulla yupaychasqanman phiñakuyta willarqan.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Ruwasqaykikunata, llank’ayniykita, paciencia-niykita yachani, hinallataq mana atisqaykita millay runakunata awantayta; qamqa pruebaykurqanki apostolkunam kaniku nispa rimaykuqkunata, ichaqa manam apostolkuna karqankuchu, llullakuq kasqankuta tariykurqankita. Hinallataq muchurqanki, paciencia-niyuq karqanki, sutiyrayku llankarqanki, mana sayk’uspa. Apocalipsis 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Iskay kaq iglesiam Smirnamanta rikuchirqan ñawpaq cristiano iglesiapi qatiykachay pacha kasqanta; chaypi karqanku cheqaq mártir-kuna, hinallataq wakinkunaqa mana santo munaykunamanta kikinkumanta qatiykachayta apamurqanku. Chaymantaq rikuchirqan Jueces pacha kasqanta, maypichus sapa runa ñawpaq Israelpi kikin ñawinkunapi allin hina rikurisqanta rurarqu. Hatuq hatariy paqarisqa miray 1888 watapi qallarisqa, reqsisqa karqan huk qatiykachay pachata Profecía Espíritu contra, chay horas akllasqa kachaqninkunapaq, hinallataq Espíritu Santopa contranpi. Chaymi yaykuchirqan huk pacha, maypichus Laodicea Adventismopa ñawpaq qhari-kuna akllakurqanku imatapas kikinkupa ñawinkunapi allin hina rikurisqanta ruranankupaq, sut'inchasqa runakunawan hina Kellogg, Prescott, hinaspa Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Chay pacha pisi iñiqkunaqa wañuy atinapaqmi espiritupi maqanakuypi karqanku huk kasta runakunawan, paykuna judío kasqankuta nispa, ichaqa manam karqankuchu. Kamachiq kayninkuta charispapas, Satanaspa sinagoganmantaq karqanku, imaynachus Panay White willakusqanman hina, wakinkunaqa “hanaq pachamanta qarqosqa angelkunawan pusasqa” kasharqanku. Yachayniyuq kasqankutaq nisqaku, ichaqa upa karqanku. Chay pachaqa manam yachayniyuqkunapaq huchachayqa churakusqachu, aswanmi wañuykama fidel kasqankupaq kallpachay karqan. 1915 watapi, Panay Whitepa qhepa siminkuna rimarisqanqa kaymi karqan: “Yachanimi pitaq iñisqayta,” payqa wañuykama fidel kasqanrayku.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Ruwasqaykikunata yachanini, ñak’ariyniykita, wakchaynikitapas, (ichaqa qhapaqmi kanki), hinaspataq yachanimi wakinkunapa saqray siminkuta, paykuna judíokuna kasqankuta nispa, mana judíokunachu kanku, aswanpas Satanaspa tantanakuy wasinmi kanku. Ama manchakuychu ima ñak’ariykunamantapas ñak’arinki chaykunamanta: qhawariy, supayqa wakinniykichikta carselman wisq’achinqa, pruebaykusqa kanaykichikpaq; hinaspataq chunka p’unchaw ñak’ariyta hap’inkichik. Wañunaykikama fiel kaspa sayay, hinaspataq kawsaypa coronanta qosqayki. Apocalipsis 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Iglesia Pergamos nisqaqa chiqap kaywan pantasqa kaypa, paganismo wan Cristiano kaypa chawpinpi arinakurqan emperador Constantinoq pacha tiempompi, hinallataq ñawpaq Israel nisqaqa reykunapa historiankupi ima arinakuyninpas karqan chaytapas rikuchirqan. Chiqap kaywan pantasqa kaypa chaqruyninta rikuchirqan, mayqenchus pantasqa kayllatam paqarichiyta atinqa. Chayqa 1919 watapi Biblia conferencia nisqapi rikuchisqa karqan, maypichus “The Doctrine of Christ” nisqa libro paqarichisqa karqan, huk Adventista mensajeta ruranankupaq, mayqenchus aswan qayllapi apostata Protestantismoq llulla evangelionta rikuchinman. Adventismoq kimsñiqin mirayninpi karqan, maypichus chiqap kaypa hatun arinakuyninkuna ruwarqanku.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Chay wiñay p’unchaykunapi, 1919 watamanta qallarispa, iglesiaqa chay arregloman yaykurqan, chaymantaq Iglesiaq Manualnin paqarimurqan. Chay wiñay p’unchaykunapi, 1919 watamanta qallarispa, iglesiaqa chay arregloman yaykurqan, chaymantaq allin kawsay yachay wasikunapipas, hinallataq religionmanta yachay wasikunapipas acreditación nisqata mañakurqan. Chay wiñay p’unchaykunapim qallarirqan kunan pacha Bibliakunaman kuyuy, católica yachachiywan sayachisqa Bibliakunaman. Chay historiapim rikurirqan kamachiqkunapa munaynin, sut’in anti-cristiano régimenkunawan t’aqllanakuykunata sayarichiyta.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Chay rurayqa Wañuchinakuy Llaqta Ch’akiy p’unchawkunapi wawa kasqanpi paqarisqa karqan, maypichus Laodicea umalliqkuna Estados Unidos kamachiywan huk kamachikuy t’inkisqapi yaykurqanku, iglesiapi wayna qharikunapaq aswan allin lluqsiy kananrayku, paykunata Amerikapi historiaqpi aswan wañuchiq guerra-man apasqa kananpaq. Chay kikin rurayqa ñawpaq qallaripi Kallariy Pachakuti Guerra Mundialpi yapamanta rurasqa karqan, General Conferencepa umalliqnin A. G. Daniells Alemania kamachiywan rimarispan, Alemaniaq wayna qharikunata soldadoman qutuchinampaq, kallpawan servichinampaq, armas apachinampaq, hinaspa sábado p’unchawta mana kasukunankupaq ñanninta allinchaspa. Chay Daniellsq rurayninmi rakiyta apamurqan, chaymanta paqarirqanku kunankama kawsashaq imaymana t’aqakuna, Séptimo Día Adventista Reforma kuyuy paqarisqanman.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Chay kuskakuyqa Hitlerpa Nazi Alemaniawanpas purirqan, chaymanta qhipamanpas Unión Soviéticota ruwaykuna llaqtakunawanpas, kunan p’unchaykamaqpas China hina kamachiq kaykunapi sayachisqa kachkan. Kinsa kaq miraypa kuskakuynin, estadopa kamachiywan tupasqanmanta, ñawpaq Israelpa reykunapa hinaspa Constantinoq kuskakuyninwan rikuchisqa karqan, imaynatachus chayqa Pergamopa iglesiapi unancharisqa kachkan hina. Chay pachaqa hinallataq iglesiapa kamachiyninpa kuskakuynintapas lluqsiq unanchasqa karqan, llulla allin willakuywan, “hawka kawsay” hinaspa “allin takyasqa kay” nisqawan, imaynatachus Prescottpa “The Doctrine of Christ” nisqanpi rikuchisqa kachkan hina.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Noqa reqsiykikunata, hinaspa maypim tiyanki, chaypi Supaypa tiyanan kasqantapas reqsini: qanqa sutiyta allinta hap’ipakunki, manataq iñiyniyta ñiwasqachu, chay p’unchawkunapipas Antipas, cheqaq testigoy, qankunapurapi wañuchisqa kaptin, maypichus Supay tiyakun chaypi. Ichaqa huk iskay kimsata qanmanta contra kani, chaypi Balaampa yachachisqanta hap’iqkunata charisqaykirayku; paymi Balac-ta yachachirqan Israelpa wawankunapa ñawpaqenman urmaypaq mit’kata churayta, ídolo-kunaman haywasqa mikhuyninkunata mikhunankupaq, hinaspa huachakuyta rurayta. Apocalipsis 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Wachaq kayqa General Conference nisqapa rurasqanta reqsichin, paykunaqa Nazi Alemania hina nacionkunawan, hinallataq Unión Soviética nisqawanpas, wakin mana allin kamachiq gobiernokunawan necesario llamk’ay tinkuykunata waqaychanankupaq nispa, kikinkuta churanakusqankuta; chay hinallataq mana yupaychaspa saqesqankuta chay nacionkunapi chiqap iñiqkunata, paykunaqa ñak’ariykunata muchusqaku imaymana régimenkunamanta, chaykunawan hukllawakusqankurayku. Ídolokunaman haywasqa mikhuyqa rikuchirqan apostata Protestantismopaq, Catholicismopaqpas llulla metodologíankuta; chay metodologíakunaqa chay p’unchaykunapi Laodicea Adventismopa universidadninkunapi sinchi takyasqa karqan, mayqenkunachus apostata metodologiakunapa kamachikuyninkunawan kamachisqa kayta ari nirqaku, iskayninpi, religiónpi healthpiwan.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Jesús qhawachirqan kimsa kaq miraypa tukukuyninta, imaynan qallariyninpi rurarqan hina; paymi tawa kaq miraypa chayamunanta reqsichirqan 1957 watapi rikhurichisqa librowan, *Questions on Doctrine* nisqawan, mayqinchus hunt’asqata qichurqan qespichikuypi hatun t’aqakunata, cheqaq kaypa chinkasqa Protestante apostata yuyaykunawan Katolisismowan kasqan chawpipi. Chay libroqa, cheqaqta nispa, achka pantasqa yachachiykunayuqmi; ichaqa aswanqa yachachinmi, Cristo ukhupi atipaq kawsaypi kawsay mana atikunchu, runa Iskay Kuti Hamuyninpi milagrosamente tikrasqa kanankama. Chay libroqa señalanmi chay miraypa qallariyninta, maypichus iskay chunka phisqa machu qhari kuna intita much’anankupaq karqan. Laodicea nisqa Adventista iglesiata domingo yupaychayta, utqay hamuq domingo kamachiypi, chaskinampaq saqesqa kananpaq munasqa politika hinaspa religión elementokuna chayaramusqaña karqan.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Ezequielpa tawa kaj millay ruwaynin rikurimun, pusaq ñiqin qillqapi, isqon ñiqin qillqapi iñiq pisi runakuna urkunpi sellota chaskishaqtin, chinkachiq angelkuna llamk’anankuta qallarinankupaq ñawpaqmanlla. Rikuyqa qallarin huk ñiqin versículopi, pusaq ñiqin qillqapi, soqtakilla killapa pichqay p’unchayninpi, soqtayuq watapi. Chay rikuyqa qallarin huk p’unchay ñawpaqman, intiyman k’umuykukuqkunapa huchankumanta taripaypa hunt’akuynin manaraq chayamuqtin; chayqa papal atiyninpa señalanmi, paypa sutinpa yupaynintaq “666” nisqami.
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Pachak tawa chunka tawa waranqa runakunapa sellasqa kayninpa llamk’ananqa qallarikurqan 11 septiembre 2001 p’unchaypi, kay allpa uywaman aswan waqaychasqa kinsa kaq ayqepa Islam nisqapa rurayninwan maqasqa kaptin. Chay maqaymi llaqtakunata phiñachirqan, hinallataq qhipa para chayamunanpaq señalta churarqan. Ichaqa chay qhipa paraqa reqsisqa kanman karqan, Adventismopa cimientonkuna-man kutichisqa runakunaqllam, Islam nisqapa kinsa ayqenkuna cimientopi cheqaq yachachiy kasqanta rikunankupaq. Chay pachapin, Jeremías sutiyuq willasqan ñanqayna ñankunaman pusasqa, paymi “samayta” nispa sutichan (chaymi qhipa paraqa), chay runakunaqa icha trompetata waqachiq qhawaqkuna tukunkuman karqan kinsa kaq Ayqe willakuyninta willanankupaq, utaq trompetapa unanchasqan kunka uyariyta mana munaspa, chhaynaqa ñawpaq ñankunapi puriytaqa mana munankuchu karqan.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Chayqa qhepamanqa pruebanapi churakusqaku taytankupa 1863 watapi hatarikuynin huchawan. Chay kikin pacha puntollapiqa Cristopa chiqap kayninmanta willakuy chayamurqa, chaymi “cheqaqtapuni iñiypi chaninchasqa kay” nisqa. Chayqa Joneswan Waggonerpa Laodicea willakuynin karqa, hinaspa Ezequielpa wañusqa ch’aki tullukunaman willakuyninmi karqa, chayqa “tawa wayrakuna”manta hamurqa, kaykunataq Islam nisqapa kinsa kaq ay!lliyman tupaq unanchanmi kanku (“phiñasqa caballoq” kicharikuyta maskhaqnin). Chay pisi simi cheqaq kasqakunaqa chaymantapas pruebanapi churakusqaku taytankupa 1888 watapi hatarikuynin huchawan, Apocalipsis chunka pusaqniyuq kaqpa atiyniyuq angelnin uraykamusqan pachapi, Nueva York llaqtapa hatun wasikuna urmachisqa kaptin, hinaspa Apocalipsis chunka pusaqniyuq kaq, hukmanta kimsakama versículokuna hunt’asqa karqa.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Chaymantataqmi qhipa para willakuypa reqsisqanwan pruebaykuq karqaku. ¿Qhipa paraqa ñawpaq pacha-kunapi hina Diospa atiyninpa rikuchikuyninchu karqa, icha Diospa atiyninpa rikuchikuyninkunaqa ñawpaq pacha-kunallapichu karqaku? Iñiq pisikunaqa chaymantataqmi paykunaq taytankupa hatarikuyninpa hatarikuyninwan 1919 watapi pruebaykuq karqaku. Imayna iñiq pisikuna chay kimsa pruebakunata pasankum chaymi reqsichin, urqunkumanchu Diospa sellonta urkunpi chaskinankupaq, utaq inti ñawpaqpi k’umuykukuspalla tarikusqankumanta, Laodicea Adventismopa iskay chunka pichqa machu kurakkunawan kuska.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Laodicea nisqapi Adventismoq tawa mirayninkunapa llapa hatariyninkunaqa iskay waranqa hukniyuq watapi, setyembri killapa chunka hukniyuq p’unchayninpi, huk kaqninman tupanku. Chay p’unchawtaqa Isaias sut’icharqan “inti lloqsimuyniyuq wayra p’unchaw” nispa, chaymi pachak tawa chunka tawa waranqa akllasqakunapa sellasqa kay pachaq qallariyninta señalan; sellasqa kay pachaqa huk pacha unaymi. Chay pacha tukukuyninqa qallariyninwanmi rikuchisqa karqan; Jesucristoqa imapa tukukuynintapas sapa kuti qallariyninwanmi rikuchin. Sellasqa kay ruwaypa qhipa kuyuykunapiqa, chay pacha qallariyninpi rikuchisqa pruebakunaqa hukmanta kutimuspam yapamanta ruwakunku.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
11 ñiqin septiembripi, 2001 watapi, Laodicea nishqa Adventismoq hatarikuqkuna mana atipasqanku pruebakuna, Ezequielpa tawa millay ruwayninkunawan sut’ichasqa hinallataq Apocalipsispa iskay kimsa kapítulokunapi ñawpaq tawa iglesiakunawan rikuchisqa hina, chayaramurqan, huk pruebay proceso qallariyninta señalaspa, mayqanmi uywaq señanman otaq Diospa sellonman pusakun, qanchis p’unchay Adventistakuna kasqankuta sut’inchakuqkunapaq.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Laodiceapi Adventismopa kamachiqninkunaqa kikin llullakuyninkupa watana waskhakunawan hap’ikusqa kachkanku, chayrayku Diospa atiynin rikurimuyninmanta kutimuyta — ñawpaq allinchay kuyuykunapi rikuchisqa hina, Adventismota kaqman hamuchiq allinchay kuyuytapas yupaychaspa — “reqsisqankupaq” niyaqqa casi mana atinapaqmi. Ñawpaq machu runakunaqa Millerpa sumaq rumiyninkunawan rikuchisqa yachachikuykunata ch’iqichirqanku, pakarqanku ima, llulla qullqikunawan chanta llulla sumaq rumiikunawanpas. Rey Jacobo Bibliapa kajonninqa mawka simipa pacha tiemponman urmachisqa kashan, hinaspataq huchayoq runapa siminchasqan rimaykunapi nisqa moderna simi Bibliakunawan rantisqa kashan.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Ñawpa runakuna mayqenninkupas munaykuman karqanman qhepa para willakuq mana kasqanta hawka kaywan allin qespikuywan willakuq kasqanmanta yuyayman churayta, chayqa ancha sasachá kanman karqan paykunaq reqsinankupaq ñawpaq santu historiakunapi Diospa atiyninpa rikuchikuyninkunaqa imaynamanta sut’ita reqsichin huk pachak tawa chunka tawa waranqa runakunapa sellasqankuta. Astawan sasataqmi paykunapaq reqsiyqa, huk pachak tawa chunka tawa waranqa runakunapa sellasqanta aswan chiqapta reqsichiq santu historiakunaqa Malakías kimsa kaq kapitulum hunt’aq santu historiakuna kasqanta, imaraykuchus Malakías kimsa kaq kapitulu sayarin sapa kuti kananta huk chaskita, mayqan ñanta wakichin Pactoq Chaskinpa usqhaylla chayamunanpaq. Chay chaskiqa profeta Elías nisqapi rikuchisqa karqan, paymi sinchi sonqowan willarqan paypa historiankupi mana parananta, mana chayqa paypa ministerionninwan hamusqanraykullañam.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Ezequielpa qanchis chunka kuraqkunan asipaypaqmi rikunkuman, “Señorpa templonmi kaniku” nisqanku mana allin takyachisqa kasqanta chaskiyta; astawanpas chayqa sayarirqan huk llaqtapa nisqanman, paykunaqa qhipaman saqisqa kasqankurayku, imaynatachus uvas chakraqa qusqasqa karqan chay chakraqpa rurayninkunata allinta apaqkunaman hina. Kimsa kaq Ay, ñanta wakichiq chasqui, uvas chakraq taki, llapallanmi willakun chay yachachiykunapaqpas, ruway costumbrekunapaqpas, paykuna chaykunapi atinikusqankuta churakusqankumanta; chaykunataq qhipa tamyata reqsinapaqqa yaqapas mana atipay atichiy atiq hark’ayninmi rikuchin.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Pachak tawaq chunka pusaq waranqa tawaq pachak chusku chunka tawaqniyuqkunapa sellosqankumanta tukukuyninmi kikillan pruebakunata rikuchin, pikunakachus kimsa kaq Ay ayllup Islam nisqapa ruolninta “reqsisqanku” nispa rimarisqanku chaykunapaq. “Yachaypa yapakusqan” mayqinchus Milleritakunapa kuyuyta qallariychirqan, chayqa qanchis kuti nisqapa tukukuyninpi, 1798 watapi, qallariqan. “Yachaypa yapakusqan” mayqinchus pachak tawaq chunka pusaq waranqa tawaq pachak chusku chunka tawaqniyuqkunapa kuyuyta qallariychirqan, chayqa huk unanchaq “qanchis kuti” nisqapa (pachak iskay chunka suqta watakuna) tukukuyninpi, 1989 watapi, qallariqan. Chay pachak iskay chunka suqta watakunapi, aswan-aswan hatunchaq apostasiapa ukhupi, Laodicea Adventismonqa tawa kaq, qhipa hinallataq tukuypaq mirayninman chayarunña.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Kinsa kaqtañan huk llaqtapas icha huk ayllupas hunt’an manaraq tukukuy p’unchaykunapa k’asninta, hinaspapas chay p’unchayqa ñam chayamunña. Danielpa qillqanmanta “yachaypa yapakusqan”, Hiddekel Mayu nisqawan rikuchisqa, chaymi yapakusqa yachaypas, Jesucristoq Revelacionnin kicharisqa kaptin, manaraq probation tukukunankama.
We will take up the last three chapters of the book of Daniel in the next article.
Qatiq qillqapiqa qipa artículo-pi Danielpa libronmanta qhipa kimsa capítulo-kunata rikhariqsun.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“P’unchaykuna utqayllam chayamushan hatun muspaywan pantasqa kasqanpaq. Supayqa angelkunapa p’achawan p’achasqa kaspa, atispaqa, akllasqa runakunatapas llullachinqa. Achka dioskunam kanqa, achka apukunapas. Tukuy yachachiy wayrakunam wayramunqa. ‘Ciencia’ sutichasqa mana cheqaq yachayman aswan hatun yupaychayta qusqakunaqa chay p’unchaykunapi manam pusariqkuna kanqachu. Yuyayman, allin yachayman, utaq atiykunaman hap’ipakusqakunaqa chayqa manam sinch’i pusaqkunaq umallinpichu sayanqaku. Paykunaqa manam k’anchaywan kuska purirqankuchu. Mana cheqaq kasqankuta rikuchiqkunaqa chayqa manam uywakunamanta hap’iqkuna hina churakunchu. Qhipa llakiywan hunt’asqa llamk’aypiqa pisillam hatun runakuna llamk’anqaku. Paykunaqa kikinkumanta atiniyoqmi, Diosmanta sapaqchasqañam kanku, chayraykum Payqa mana paykunata llamk’achiyta atinchu. Señorqa cheqaq kamachiqnin servidorkunata charin, khatatay, pruebakuy p’unchaykunapi rikurichisqa kanankupaq. Kunanqa wakin ancha chanin runakuna pakasqam kashanku, mana Baalman qonqorikuspalla. Mana qankunaman huñusqa k’anchay hina lliphirispa chayasqa k’anchaytaqa paykuna manam hap’irqankuchu. Ichaqa sinchi mana allin rikch’aynin ukhumanmi cheqaq cristiano kasqapa chuya lliphiriynin rikurinqa. Punchawpiqa hanaq pachaman qhawarinchis, ichaqa manam qoyllurkunata rikunchischu. Chaykunaqa chaypi kashanmi, hanaq pachapi takyachisqa, ichaqa ñawiqa manam sut’ita t’aqwinchu. Tutanmi ichaqa cheqaq lliphiriyninta qhawarichikunchis.” Testimonies, volumen 5, 80, 81.