In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.
Ñawpaq qillqapiqa Elíasta 1798manta 1844kama historiwan tupachisharqanchik. Elíasqa simbólicamente chay historiaman yaykun, William Miller hatarichisqa kaptin ñawpaq angelpa willakuyninta willananpaq. Sareptapi viuda warmiqa cheqap iñiq iglesiata rikuchin, iskay k’aspi huñusqaqta, icha iskay nacionkunata, huk naciónman tukunanpaq 1844 watapi octubre killapa 22 p’unchayninpi.
And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.
Hinaspataq niyku paykunaman: Kayhinatan Señor Dios nin: Qhawariychik, Israelpa churinkunataqa apamushaq naciones mana Diosta reqsiqkuna ukhupimanta maymanchus rishanku chaymanta, tukuy ladomantataq huñumushaq, kikinkupa hallp’ankuman pusamushaq. Chay hallp’api, Israelpa orqokunapi, huk nacionllatam paykunamanta rurasaq; huk reylla llapankupa reynin kanqa. Manataqmi iskay nacionñachu kanqaku, nitaq iskay reinuman rakisqañachu kanqaku. Manataqmi yapamanta qhellichakunqaku ídolonkukunawanpas, millay abominaciónninkuwanpas, nitaq ima huchankukunawanpas. Aswanqa llapallan tiyakusqankumantam, maypichus huchallikurqanku chaymanta, salvasaq paykunata, llimphuchasaqtaq. Chayhinapi paykunaqa ñoqapa llaqtaymi kanqaku, ñoqataq paykunapa Diosninku kasaq. David, kamachiyoq sirviqniy, paykunapa reynin kanqa; llapankutam huk michiqlla kanqa. Paykunaqa taripayniykunapi purinqaku, estatutoykunata waqaychaspa hunt’ankaku. Tiyakunqakutaq Jacob, sirviqniyman qosqay hallp’api, maypichus ñawpaq taytankuna tiyarqanku chaypi. Chaypitaq wiñaypaq tiyakunqaku: paykuna, churinkuna, hinaspa churinkupa churinkuna. David, sirviqniy, paykunapa príncipeyninmi wiñaypaq kanqa. Chaymantaqa hawkaq kawsaypa pactotam paykunawan ruwasaq; wiñaypaq pacto kanqa paykunawan. Churasaq paykunata, mirachisaqtaq paykunata, hinaspa santuarioyta paykunapa chawpinkupi wiñaypaq sayachisaq. Tabanáculoypas paykunawan kanqa. Arí, ñoqam paykunapa Diosninku kasaq, paykunataq ñoqapa llaqtaymi kanqaku. Hinaqtinmi naciones mana Diosta reqsiqkuna yachanqaku ñoqa Señor kasqayta, Israelta santu rurachkani chayta, santuarioy paykunapa chawpinkupi wiñaypaq kaptin. Ezequiel 37:21–28.
There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.
Ezequielqa reqsichin iskay kaspikunaman prometisqa achka bendicionkuna kashan, chay iskay nacionkuna huk nacionman tukusqanmanta. Qallarisun chay bendicionkunamanta tawaqta yuyayman churaspa, Sister Whitepa señalasqan hina tawa “hamuykuna” kasqankuta, llapallanpas chayllapi huk pachallapi hunt’asqa karqan, 1844 watapi octubre killapa 22 p’unchawninpi.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristopa hamuqnin jatun sacerdotenchis hina ancha santo cheqman, santuario pichanapaq, Daniel 8:14pi rikuchisqa; Runa Churipa hamuqnin Ñawpaq P’unchaykunamanta Kaqman, Daniel 7:13pi rikuchisqa hina; hinaspa Señormi Templonman hamuqnin, Malaquías willakusqanman hina, kaykunaqa chay sapaqllam ruwaypa nisqankuna kanku; hinaspa kaytapas sut’inchan noviompa kasarakuyman hamuqninwan, Cristopa chunka sipaskunamanta yachachikuyninpi, Mateo 25pi nisqampi.” The Great Controversy, 426.
The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”
Ñawpaq “hamuy” nisqanta Hermana White rimarinqa, chayqa hatun sacerdoteq hamuyninmi “santuario pichanapaq”, iskay waranqa kimsa pachak watakuna tukukuyninpi rurananpaq karqa. Chay versículoqan kutichin Daniel pusaq kaq qhapaqpi chunka kimsa kaq versículopi tapukuyta, chaypi ninqa: “¿Haykaqkamataq kanqa rikuy sapa p’unchay sacrificiomanta, ch’usaqyachiq huch’amanta, santuariota hinallataq ejército nisqata sarusqa kananpaq?” Chunka tawa kaq versículon sut’inchan santuario pichayqa qallarinanpaq kasqanta iskay waranqa kimsa pachak watakuna tukukuyninpi. Ezequiel ninqa Diosqa “Israelpa churinkunata apamusaq gentilkunamanta, maymanchá risqaku chaymanta, hinaspa llapa muyuriqninkumanta huñusaq, … huñusqa naciónqa manaña kikinchikta qhellichanqachu” imaraykuchus Diosqa “pichasaq paykunata: chayhinapin paykuna llaqtay kanqaku, ñoqataq Diosninku kasaq.”
On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.
1844 watapi octubre killapi 22 punchawpi, paní White nisqan iskay kaq “hamuy” rimarisqanqa Daniel qanchis kaq kapitulum, chunka kimsañiyuq versículopi hunt’asqa kasqanmi karqa; chaypiqa runapa Churin Ñawpaq P’unchaykunapaq hamunqa, suyuta chaskinanpaq nisqanmi reqsichisqa kachkan. Ezequielqa ninmi Diosqa “huk llaqtallata paykunamanta rurasaq Israel urqukunapi; huk reyllataq llapa paykunapaq rey kanqa” nispa. Ezequielqa Cristo-ta rey hina “David” sutiyoqwan rikuchin, “kamachiqniy Davidqa paykunapaq rey kanqa” nispa. Hinallataqmi Cristo-ta, David hina, paykunapaq “huk michiq” kasqanta reqsichin; hinaspapas “kamachiqniy David” nisqaqa “wiñaypaq príncipe” paykunapaq kanqa nispa. Reyqa, sut’inchayninman hina, rey kasqan sutinta munan, kamachinan suyutapas munan, hinaspa suyumpa runankunatapas. Mana runakuna kaptinqa, mana suyu kanmanchu.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Tuta musphapi rikch’ayninkunapi qhawarirqani, hinaspa qhawariy, huk runapa Churin-hina kaq hanaq pacha phuyukunawan hamurqa, hinaspa Unay P’unchayniyuqman chayarqa, paytataq ñawpaqninman qayachirqanku. Paymanmi qokurqa kamachiy, hatunchay, hinallataq huk qhapaq suyuta, llapa llaqtakuna, nacionkuna, simikunapas payta sirvinankupaq: kamachisqanqa wiñaypaq kamachiymi, mana chinkaq, mana tukukuq; suyuntaq mana hayk’aqpas thuñisqa kanqachu. Daniel 7:13, 14.
The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”
Kimsa kaq “hamuy” nisqata Panichay White reqsichirqan, Cristoqa, “rimanakuy paq willakuy apaq” hina, usqhaylla templonman hamuspa Levípa churinkunata ch’uyañanpaq. Ezequiel ninmi Cristoqa “paykunata pichasqa kachinqa: chay hinaqa ñuqapa llaqtay kanqaku, ñuqataq Diosninku kasaq,” hinaspa “aswanpas” paykunawan “thak kaypa rimanakuyta” rurankqa, chaymi “wiñay rimanakuy” kanqa. Chay rimanakuyqa hunt’asqa kanqa Diosqa “templonta” paykunapa chawpinpi “sayachiptin,” hinaspa “mana iñiqkunaqa yachanqaku ñuqa Señor kasqayta, Israelta ch’uyaqta, temploy paykunapa chawpinpi kaptin.”
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Qhawariychik, ñoqaqa kachasaq willaqniyta, paymi ñanta allichanqa ñawpaqniypi; chaymantataq Señor, mayqentachus maskhashankichik, usqhayllata hamunqa templonman, arí, pactopa willaqnin, mayqentachus kusikuywan suyashankichik: qhawariychik, payqa hamunqa, nispa Señornin ejercitokuna. Ichataq, ¿pitaq atipanman sayariyta hamuynin p’unchawpi? ¿pitaq sayanman rikurimuptin? imaraykuchus payqa hina kachkan chulluchiq nina, hinallataq t’aqsachiqkunaq jabonnin hina. Paymi tiyaykunqa qolqeta chulluchiq hina, ch’uyanchiq hina; Levípa churinkunatataq ch’uyanchanqa, qorita hina, qolqetapas hina qicharinqa, chaynam Señorpaq haywanankupaq chiqap kaypi haywarikuyta. Chaymanta Judápa Jerusalénpa haywarikuyninqa Señorpaq sumaqmi kanqa, unay p’unchawkunapi hina, ñawpa watakunapi hina. Malaquías 3:1–4.
The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”
1798 watamanta 1844 watakama rikusqa historiapi Cristopa ñanninta waqaychasqa chaskiq, “rimanakuypa kachaqnin” nisqa, Elías karqa, William Miller nisqawan rikuchisqa hina. Cristoqa, usqhayllamanta Templonman hamuspan, “Levípa churinkunata” ch’uyaqnin hina q’umichirqa, “q’umichaq ninawan” hina.
The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.
22 punchaw, 1844 watapi hunt’apiq “hamuy”qa kasarakuyuqpa hamuyninmi karqan. Iskay kuti Ezequielmi sut’itaqnin iskay k’aspimanta huñusqa llaqtata Diospa “llaqtan” kasqanta, hinaspa Payqa “paykunapa Diosnin” kananta. Kayqa kasarakuywanmi hunt’akurqan. 22 punchaw, 1844 watapi, tawa willakuykuna hunt’akusqankumanta, Panichay White rimarin, llapallanmi Ezequielpa iskay k’aspinkunapa qhawachisqan testimoniowan sut’ichasqa kanku.
Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”
Elías nisqaqa rikuchin pactopa willakuqninpaq ñanta waqichiq kachata. Cristoqa Juan Bautistata reqsichirqan paypa ñawpaq hamuyninpaq ñanta waqichiq kachaq hina. Hermana Whiteqa William Millerta Elías hina reqsichirqan, hinaspa Millerqa ñanta waqichirqan Cristopaq “hatun sacerdote” hina, “Runa Churi” hina, “pactopa willakuqnin” hina, hinaspa “qhasuyoq” hina hamunanpaq.
After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.
Kimsa wata killata huk watapi qhipaman, Elíasqa Sareptamanta hamurqan, maypichus viudawan churinwan tiyarqan, hinaspa Acabta kamachirqan llapa Israeltata Carmelo urquman waqyachinampaq. Ezequiel nin gentilesqa yachanqaku Diosqa Dios kasqanta, iskay q’asamanta huñusqa nacionpa chawpinpi santuarionta churaptin. Carmelo orqopi Elíasqa Israeltam nirqan akllanankupaq Dioschu Dios, icha Baalchu Dios; ichaqa tapukuyninta churarqan mana sapallanchu mayqen kasqanmanta cheqaq Dios, aswanpas mayqen kasqanmanta cheqaq profeta kasqapi.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Hinaspan Elíasqa llapa runakunaman hamuspa nirqan: ¿Haykaqkamataq iskay yuyaykunapurapi sayarinkichik? Sichus Señorqa Dios kani, payta qatipaychik; ichaqa sichus Baalqa, chayqa payta qatipaychik. Runakunaqa mana huk simitapas kutichirqankuchu. Chaymantataq Elíasqa runakunata nirqan: Ñuqallam, arí ñuqallam, Señorpa profetan hina puchurani; Baalpa profetankunataq tawa pachak pichqa chunka qharikuna kanku. 1 Reyes 18:21, 22.
All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.
Llapa Israel, Acabtawanpas, yacharqanku Elíaspa Diosninqa Dios kasqanta, nina hanaq pachamanta uraykamuspa Elíaspa haywarisqanta ruphachisqanrayku. Carmel urqupi ninapa uraykamuyninqa señalasqanmi kashan hayk’aq Diosqa Iskay K’aspi llaqtapa chawpinpi santuarionta churarqan chay p’unchayta. Carmel Urqupi ninapa milagronqa rikuchirqanmi Diosqa Dios kasqanta, Baaltaq llulla dios kasqanta.
The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.
Sareptapi milagru, maypachachus Elías viudapa wañusqa churinta kimsa kuti hawaykuspa churakurqan, chayqa payman rikuchirqan Elíasqa Diospa runan kasqanta, hinallataq Carmelpipi milagrupas chayllatataq rurarqun. Manam Carmelpipi ninaqa Dios Dios kasqallantachu rikuchirqan, aswanpas qawachirqanmi Elíasqa Diospa cheqaq profetan kasqanta, Baalpa profetankunamanta chaymanta sach’akunapa profetankunamantapas t’aqallasqa. 1840 watamanta 1844 watakama historiapi, Millerwan Milleritakunapas cheqaq profetakuna kasqanku rikuchisqa karqan, apostatakusqa Protestantismopa llulla profetankunaman t’aqallasqa; paykunaqa chay kikin historiapi rikuchirqanku Jezabelpa ususankuna kasqankuta.
Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.
Elías Carmelpim rikcharin, cheqaq Protestante waqra reqsichiy llamk’anata rikuchin; Bibliamanta profecíakunapa soqtak kaq qhapaq suyusqanmi, Apocalipsis chunka kimsayuqpi allpamanta uywaqa, huk Protestante waqrayuqmi, huk Republicanismo waqrayuqmi, hinaspataq 1798 watallapin qhapaq kamachiyninta qallariq karqa. 1798 watapi, Jezabelpa kamachisqan kimsa wata kuskanmanta tukuptin, Elías Sareptamanta hamurqa, ima iglesiataq allpamanta uywapi Protestante waqra kasqanta sut’inchaspa reqsichinapaq.
The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”
Sareptapi viudaqa Tiatiraq historianninta casarakuyman risharqan, maypichus viudayniyuq kasqan chinkachisqa kanan karqan. Kawsarichisqa churinqa Jezabelpa wañuchisqan runakunata rikch’arin, chay kimsa wata chayrakta huq kuska ch’aki pacha ukhupi. Iskay kaspikunata nina ruwanapaq huñusqansiqa literal Israelpa iskay wasinkuna karqan, chaykunata huñuspa huq llaqtata hina tukuchinankupaq; chay llaqtataq espiritual Israel karqan. Viudaqa iskay kaspikunawan ninata ruwanankupaq karqan; chayqa Carmelpi hinallataq 1844 watapi octubre killapa 22 p’unchawninpi hunt’akurqan, maypichus pactopa willakuqninqa Levípa churinkunata “qulluchiq nina”wan chuyañachirqan.
Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.
Ninagaqaqaqa Diospa Espíritun hich’aykusqanpa unanchaqninmi, chaymi karqan Carmelo urqupi hinallataq Chawpi Tuta Qapariypi, chay qapariyqa tukukuyta chayarqan 1844 wata, octubre killapa 22 p’unchawninpi.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.
Pentecostés p’unchay hunt’asqaña kachkaptinmi, llapankutaq huk sunqulla, huk chiqllapi huñusqa kachkarqanku. Chaymantataq qonqayllam hanaq pachamanta hamurqan sinchi wayra kallpawan phukumusqan hina suyay, chaytaq hunt’arqan tukuy wasi tiyashqankuta. Hinaspataq rikurirqan paykunaman nina hina rakisqa qallukuna, sapa hukninmanmi tiyaykurqan. Llapankutaq Santo Espírituwan hunt’asqa karqanku, hinaspataq qallarirqanku hukniray simikunapi rimayta, imaynachus Espíritu paykunaman rimarinankupaq qorqan hina. Hechos 2:1–4.
The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.
Espíritupa hich’aykusqanqa huk willakuy willakusqanta rikuchin, viudapas nina ruwanantaq karqa, chaywan mikhunata wañuchispa wakichinampaq, chayqa huk willakuymi.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Hinaptinman risqani angelmanman, hinaspanmi nirqani: “Qoway huch’uy libruyta,” nispa. Paytaq niwarqan: “Jap’iy, hinaspa mikuy; wiksaikitanmi hayaqyachinqa, ichaqa simikipinqa misk’ita hina misk’i kanqa,” nispa. Chay huch’uy libruytaqa angelpa makinmanta jap’irqani, hinaspa mikurqani; simiypinqa misk’ita hina misk’i karqan; ichaqa mikhusqaymanta chaylla, wiksaq hayaqyarqan. Apocalipsis 10:9, 10.
The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.
Willkayta Ajab Jezabelman chaylla willakurqanqa kaymi karqan: Elíaspa Diosninmi cheqaq Dios kasqan, imaraykuchus Ajabqa rikurqanña Elíaspa Diosnin ninawan kutichisqanta. Willkayta 1844 watapa octubre killap 22 p’unchawninpi chaylla kicharisqa karqanqa kinsa kaq angelpa willakuyninmi karqan. Mayqin kasqanpas, Ajab apachisqan willkaypas icha kinsa kaq angelpa willakuyninpas Jezabelta phiñachin.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Ichaqa inti llaqtakunanmanta inti lluqsimuy lado-manta, hinallataq chinchay lado-manta willakuykunaqa payta llakichinqa; chayrayku hatun phiñakuypi lloqsinqa chinkachinapaq, hinallataq achka runakunata tukuyta tukuchinapaq. Daniel 11:44.
Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.
Danielpa “inti lloqsimuq willakuykuna inti lloqsimuymanta hinaspa chinchaymanta” sut’inchan chay willakuyta, mayqinchus phiñachin chinchaymanta reyta, payqa Jezebelmi, hinaspan kay pachapa historiankunapi qhipa qatiykachayta qallarin. Chay willakuyqa sut’ichasqa karqa Acabpa Jezebelman apachisqan willakuyninwan, hinaspa kimsaka angelpa willakuynin chayasqanwan juicio qallaripi 1844 watapi.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.
Chaymantapas Acabqa Jezebelman willaraq Elías rurasqanta llapanta, hinallataq imaynatas llapan profetakunata espadawan wañuchisqanta. Chaymantataq Jezebelqa huk kachata Elíasman kachamurqan, nispa: Kayhinata, aswanraqpas, dioskunayqa ñoqaruw ruwachun, sichus paqarin kay pachallapi mana kawsayniykita hukninpa kawsaynin hina rurasaqchu. 1 Reyes 19:1, 2.
Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.
Elías, hina símbolo kasqanrayku, 538 watamanta 1798 watakama ch’in pampa tiemponpi rikuchisqa kachkan. Chaymantaqa 1798 watapi, Elíasqa historiapi William Miller hina rikhurin. 1844 watapitaq, Elíasqa Chawpi Tutaspa Qapariynin ninata hanaq pachamanta uraykachimushan. Hinaspataq 1863 watapi, Elíaspas willakuyninpas mana chaskisqa karqan. Willakuyninqa Moisespa willakuynin karqan, “qanchis kuti” nisqamanta; chayqa Ezequielpa iskay k’aspikunamanta willakuyninwanpas rikuchisqa karqan. Chay iskay k’aspikuna ch’iqisqa kasqankumanta tukukuyninpi huñusqa kayninqa Sareptapi viudapa willakuynin karqan, paymi mikhunata wakichinankupaq ñawpaqta chay iskay k’aspikunata huñurqan.
Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.
James y Ellen White nisqankuman hinaqa, Miller-pa Adventismoqa 1856 watapi Laodicea-pa Adventismonman tukurqan; chaymanta qhepaman, 1863 watapi Moisés-pa “qanchis kutikama” nisqamanta Elías-pa willakuyninta qhespichispa mana chaskirqankuchu chayrayku, 1856 watapi Dios paqarichiyta munasqan “qanchis kutikama” nisqapa yachay mirayninta entiendenankupaq kaq razonallata qichurqanku (Hiram Edson-pa pusaq mana tukusqa qillqakunan rayku). Lógicapa kallpanwanqa, angelkuna William Miller-ta huñuchispa sayachisqan cheqaqkuna systema-q kallpachasqa saphinta urmachiyta qallariykumanmi qispichisqa karqanku. Miller-pa tarisqan ñawpaq “rumi”qa, saphi rumi karqan, mayqen rumipi Laodicea-pa Adventismoqa tukuy historiantinta wichq’akuyta ruwananpaq. Chay ñawpaq cheqaq kay rumi-ta mana chaskiyqa Laodicea-pa ñawsa kayninta paqarichirqan, huk unquy señalta hina, hampiy atisqa kaspapas, mana ancha maskasqa.
The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.
1844 watapi octubre killapa 22 punchawmanta qallarisqa templopa pichayqa, Daniel 8:13 nisqapi santuariowan kuska sarusqa urayman churasqa “ejércitopa” pichaynintapas uqharirqan. Chay ejércitoqa viuda Sareptamanta ninaqpaq huñusqan “iskay k’aspi” nisqawan rikuchisqa karqan. Chay iskay k’aspikunaqa ñawpa pacha literal Israelpa iskay wasinkuna karqan. Literal Efraínwan Judáwanqa huk espiritual nacionman huñusqa kanan karqan, hinaspataq juiciopa kichariyninpi pactopa kachamusqanwan pichasqa kanan karqan. Chay iskay nacionkunaqa chay “ejército” karqan, mayqanmi sarusqa urayman churasqa karqan.
Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.
Ezequielpa karqanmi Diosqa “Israelpa wawankunata apamusaq mana yupaychasqa llaqtakunamanta maymanchus ripusqankumanta”, hinaspa “huñusaq” “hinallataq paykunaq kikinkupaq hallp’ankuman pusasaq” nispa. Sutimanta Israelpa hallp’anqa karqanmi hatun k’anchayniyuq hallp’a, utaq prometesqa hallp’a, utaq Judá. Ajayupa k’anchayniyuq hallp’anqa 1798 watapi, karqanmi Apocalipsis chunka kimsayoqpi iskay waqrayuq allp’a uywapa hallp’an.
In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.
Chay p’unchaypi paykunapaq makiyta oqarirqani, Egipto hallp’amanta orqomunaypaq, paykunapaq maskasqay hallp’aman pusanayaypaq, lechewan misk’iwan phuquqman, mayqinchus llapa hallp’akunap hatun sumaq kaynin kan.... Chaywanpas, ch’inneq pampapi paykunapaq makiyta oqarirqanitaqmi, paykunaman qosqay hallp’aman mana yaykuchinaypaq, lechewan misk’iwan phuquqman, mayqinchus llapa hallp’akunap hatun sumaq kaynin kan. Ezequiel 20:6, 15.
The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.
Israelpa iskay chiqap wasinkunaqa causarqanku chay hallpapi, mayqinchus “llapa hallpakunapa sumaq kaynin” karqa, chay hallpapi “lechawan misk’iwan” “phawaykaq”. Israelpa iskay chiqap wasinkuna espirituan Israel hina huñusqa kaptinku, prometesqa karqanku kikinpa hallpankuman churaykusqa kanankupaq. Chay espiritual “sumaq hallpa”qa maypichus Milleritakunaq kuyukuynin qallariypi, hinallataq pachak tawa chunka tawa waranqa runakunaq kuyukuynin tukukuypi, kaykanku allpa uywa hina kachkanman apaq bestiapa reinonpi. Chay kuyukuy, mayqinchus pachak tawa chunka tawa waranqata rikuchin, mana ima hallpamantapas hatarichisqa kayta atinchu, aswanpas allpa uywa bestiapa hallpanmantalla. Mayqen kuyukuypas, huk hallpamanta hamuspa, kinsa kaq angelpa kuyukuynin kasqanta nispa, llulla rikch’aylla kachkan; Alpha y Omegaqa sapa kuti qallarita tukukuyninwan rikuchin.
“The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .
Diospa mana pipaswan kaq kuyakuyninkuna hinaspa bendicionninkunaqa ñawpaq llaqtanchisman achkatam urmamurqan; kayqa kacharichisqa kawsayniyuq allpam karqan, tukuy kay pachap hatun yupaychasqan k’anchayninpas. Ichaqa, Diosta añaychaspa kutichinankumanta, Diosta hinaspa kamachikuyninta hatunchanankumantaqa, Amerikapi cristianokuna nisqa runakunaqa hatunchakuywan, imaymana munaywan, hinaspa kikinkuman atinakuq kaywan juntaqasqa karqanku....
“The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Chayammiña hamusqanña, juiciuqa callikunapi urmaykusqa kachkan, chanin kaypas mana yaykuyta atinchu, hinaspa pichus mana allinmanta karunchakun, pay kikinta hap’iyman churakun. Ichaqa Señorpa makinqa mana pisiyachisqachu, mana qispichiyta atinampaqchu; nitaq rinrinqa mana llump’asqachu, mana uyariyta atinampaqchu. Estados Unidos llaqtapa runankunaqa aswan allinchasqa runakuna karqanku; ichaqa maypachachus paykuna religión libre kayta mich’anku, Protestantismo-ta saqirparinku, hinaspa papismo-man yanapayninta qonkunku, chaypacham huchankupa tupun hunt’asaq, hinaspa ‘naciónpa apostasianninqa’ hanaq pacha qillqasqa librokunapi qillqasqa kanqa. Kay apostasiamanta lluqsisqanqa naciónpa thuñiyninmi kanqa.” Review and Herald, May 2, 1893.
Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.
Daniel qanchis pusaqniyuq capítulo, chunka kimsayuq hinaspa chunka tawayuq versículokunaqa riqsichinku santuarioyta hinallataq ejercitota sarusqa kasqanta. Ejercitoqa literal Israelpa iskay wasinkuna karqan. Jerusalén llaqtataqa tutayaq pacha Edad Oscura nisqapi waranqa iskay pachak suqta chunka watakuna ukhupi saruykusqa karqan.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Chaymanta huk soqta hina qura quwasqa karqa; hinaspata angel sayarispa nirqan: Hatariy, Diospa templonta tupuway, altarta ima, chaypi yupaychaqkunatapas. Ichaqa templomanta hawapi kaq patioqa saqey, ama tupuychu; imaraykuchus mana judío nacionkunaman qusqa kashan: paykunataq chusku chunka iskay killa yupay llaqtata sarusarqanku. Apocalipsis 11:1, 2
John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.
Apocalipsis qillqap chunka hukniyuq kapitulpin Juanman nirqanku tupunanta mana yupayllachu templota, aswanpas “chaypi yupaychaqkunatapas.” Juanqa profecía nisqaman hina churakusqa karqa 1844 watapi octubre killapa 22 p’unchayninpi, maypachachus kamachisqa karqa tupunanta templota hinallataq chay ukupi yupaychaqkunatapas.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Hinaspallataq angelpa makinmanta huch’uy libruta, hinaspata mikhurqani; simiypitaqa misk’ita hina misk’i karqa: mikhusqaymanta chaylla, wiksa yuraqmi k’arqariywan k’achuyarqa. Apocalipsis 10:10.
In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”
Apocalipsis chunka capítulo chunka versículopi, Juanqa 1844 watapi octubre killapa iskay chunka iskay p’unchawpi karqañan ancha qhishya llakikuyta rikuchirqan, hinaspataq chaylla ratopi niwarqan iskayninta tupunanpaq: santuario-tawan anfitrión-tawan. Daniel pusaq capítulo, chunka kinsa versículopi tapukuypa imayna kasqanqa iskayninpa sarusqa urmachisqa kayninmantan: santuario-paqpas, anfitrión-paqpas. Juanqa willawanchik “Gentiles” nisqakunaqa “santo llaqta”ta “sarunankupaq” “tawa chunka iskay killakunata” nispa. Chay tawa chunka iskay killakunaqa Elías-pa kimsa wata kuskan watan karqan. Chayqa Tutayay Pacha Edadmi karqan, 538 watamanta 1798 watakama. Profecía nisqapi 1844 watapi octubre killapa iskay chunka iskay p’unchawpi sayasqa hina, Juanta niwarqan patiota saqenampaq, hinaspa “ama tupuychu, imaraykuchus chayqa Gentiles nisqakunaman qusqa karqan, santo llaqtatataq paykuna sarunqaku tawa chunka iskay killakunata” nispa.
When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.
Juanman nisqanku “templota, altarniyta, chaypi yupaychakuqkunatapas tupunanpaq”; Daniel qanchis pusaqniyuq t’aqa, chunka kimsaqniyuq versículopi nisqan hina, payman nisqanku santuarionta hinaspa ejercitota tupunanpaq. Sichus Juanman nisqanku mana waranqa iskay pachak suqta chunka watakunata yupananpaqchu, chayqa 1798 watamanta 1844 watapi sayasqanman tupunanpaqmi karqa. 1798 watamanta 1844 watakama, tupusqa kaspa, tawa chunka suqta watakunatam rikuchin. Tawa chunka suqta watakuna qallariyninqa 1798 watapim karqa, chaypim Moisespa “qanchis kutikuna” nisqan, Israelpa norte wasinpa contranpi, hunt’akurqa. Tawa chunka suqta watakuna tukukuyninqa 1844 watapim karqa, chaypim Moisespa “qanchis kutikuna” nisqan, Israelpa sur wasinpa contranpi, hunt’akurqa. Juanpa tupuyninqa tawa chunka suqta watakunawanmi kikinchakan. Tawa chunka suqta yupayqa templota unanchan. Jesusqa nirqan: kay templota urmachiychis, kimsa p’unchaypiñataq sayarichisaq; ichaqa simipi hap’iq judíokunaqa rimarqanku temploqa tawa chunka suqta watakunapim hatarichisqa karqa.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.
Jesús paykunata kutichispa nirqan: Kay templota urmachiychik, kimsa punchawpiñataq noqa sayarichisaq. Chaymi judiokuna nirqanku: Tawa chunka suqta watataqmi kay templo hatarichisqa karqa, ¿qanri kimsa punchawllapi sayarichinkiman? Ichaqa payqa aychankupa templonmanta rimasharqan. Juan 2:19–21.
Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.
Jesúsqa Adanpa aychanta hapirqan Adán huchaman urmaykusqan qhepa, llapan chaskisqa pisi-allinkaykunawan kuska, pay hina atipayta yachaykunanchikpaq, pay atipasqan hina. Iskay testigokunapa patanpi, “Cristopa aychanqa mana apamuqchu tawa waranqa wata huchapa chaskisqa pisi-allinkaykunata” nispa yachachiyqa Babiloniapa vinonta mast’arichiymi, imaraykuchus “Cristoqa mana chaskirqanchu chay chaskisqa kallp’ayninnaqakuykunata” nispa yachachiyqa Catolicismopa ñawpaq kaq doctrina nisqanmi.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
Hinaspallataq espíritu mana Jesucristoqa aychapi hamusqanta willakuspa reqsichinchu, manam Diosmantaqachu; kaymi anticristopa espiritunqa, mayqenmantaq uyarirqankichis hamunanpaq kasqanta; hinaspataq kunanpas ñam kay pachapi kashanña. 1 Juan 4:3.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
Achka llullaqkunaqa kay pachaman yaykusqanku, Jesucristo aychapi hamusqanta mana willakuspa. Kaymi llullaqpas anticristupas. 2 Juan 1:7.
The temple of Christ’s body was the temple of every human being’s body.
Cristopa cuerponpa templonqa sapa runapa cuerponpa templonmi karqa.
“Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.
“Cristoqa manam karqan mana Adán hina allin kasqapi ch’in chunlla purunpi, Satanaspa tentacionninkunata muchuyta atinanpaq, Edénpi waqyasqa kashaqtin. Diospa Churinqa kikinmanta uraykuchikurqan, runapa kayninta hap’ikuspa, runa mirayqa ña tawa waranqa watata Edénmanta karunchakusqa qhipaman, ñawpaq pureza kasqanmanta, chaninnaq kayninmantawan. Huchaqa unay watakunañanpi sinch’i señalninkunata churasharqan runa miraypi; hinaspan llapa runakuna ukhupi cuerpo, yuyay, hinaspa moral nisqapi ismusqa kayqa mast’arikusqa karqan.
“When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.
“Adánqa Edenpi wateqayuq runa supaypa qillqisqanman chayasqa kaptin, huchapa qillimpi mana ima qelqayuqchu karqa. Payqa Diospa ñawpaqenpi sayarqa hunt’asqa kayninpa kallpanwan. Tukuy imayna kayninpa órgano nisqankuna, atiyninkunapas, kuskallaña wiñasqa karqaku, hinallataq allin tinkuchisqa, kuskanchasqa karqaku.”
“Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.
“Cristoqa, tentación nisqa ch’in pampa ukhupi, Adánpa rantinpi sayarqan, pay mana muchuyta atisqan pruebata apanampaq. Kaypiqa Cristoqa huchasapa runapa favorninrayku atiparqan, tawa waranqa watakuna qhipaman, Adán wasinpa k’anchayninmanta wasqorikuspa. Diospa qayllanmanta t’aqasqa kaspa, runakuna aylluqa, sapa mirayniyuq qatiq qatiq, Edénpi Adánpa hap’isqan ñawpaq ch’uya kaymanta, yachaymanta, unanchaymanta, aswan karuman ripusharqan. Cristoqa apan huchakunatawan usqhaykunawan llapa miraypa, imayna kasqankuman hina, Pay runata yanapananpaq kay pachaman hamusqan p’unchaypi. Miraypa favorninrayku, urmasqa runapa pisi kallpayuq kaynin paypi kachkaspa, Satanaspa tentacionninkunata llapa puntokunapi muchunan karqan, mayqenkunawanmi runa maqasqa kanman.” Selected Messages, libro 1, 267, 268.
In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.
Juanpa iskay kaq capítulopeqa Cristoqa rimasharqan cuerponmanta huk templohina, hinaspa chay cuerpo-templonqa karqan huk runapa, tawa waranqa watakuna huñusqa pisi kallpanchakuykunapa llakikuna apaq. Chay runa templo, maymantachus Cristo rimarqan, tawa chunka suqta cromosomamantan ruwasqa kachkan. Moisesqa Sinaí orqoman wicharirqan leykunata chaskinanpaq hinaspa templo sayarichinapaq yachachiyta chaskinanpaq, hinaspa payqa chay orqopi tawa chunka suqta p’unchaw karqan. Ezequielqa rimarin Cristomanta, templonta churashaq nispa iskay k’aspikunapa “chawpinpi”. Juanman tupuyninpaq nisqa tiempoqa, hanaq reino hinaspa urin reinoq qanchis kutikuna tukukuyninmanta, tawa chunka suqta watam karqan, hinaspa chayqa rikuchirqan “chawpi” utaq tiempo periodota 1798 watamanta 1844 watakama. Chay tawa chunka suqta watakunapiqa, Jesusqa sayarichirqan espíritu templo, maytataq usqhaylla pichanqa rimanakuy willakuq hina hamuspa. Rimanakuy willakuq hinaqa, leynta qelqanman karqan llaqtanpa sonqonkuna patapi. Chay leyqa iskay tablakunawanmi rikuchisqa kachkan. Ñawpaq tablaqa tawa kamachikuykunayuqmi, iskay kaq tablaqa suqta kamachikuykunayuqmi. Huñusqaqa tawa chunka suqta yupayta rikuchinku.
The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.
1798 watamanta 1844 watakama yuyayniyoq Israelpa huñusqanmanta rimayqa yuyayniyoq Israelpa huñusqanta rikuchin, ichaqa huk templota sayachisqantapas rikuchin.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Paymanman hamusqankichik, kawsak rumi hina, runakunaqa cheqnikusqa chaypas, Diospa akllasqan, ancha chanin; qankunapas, kawsak rumikuna hina, huk yuyaychasqa wasi hina sayarichisqa kankichik, huk santu kura kayman, Jesucristo rayku Diosman allinchasqa yuyaychasqa sacrificiokunata haywanaykichikpaq.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
Chayraykuqa qillqasqa kachkanmi Qillqapi: Qhawariy, Sionpi churani huk akllasqa, ancha chanin k’uchu rumi taqe rumi simi; paypi iñiqtaq mana p’enqachisqachu kanqa.
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Chaymiqa qankunaman, iñiqkunamanqa, payqa ancha chaninmi; ichaqa mana kasukuqkunapaqqa, wasi ruwaqkuna mana chaskisqan rumiqa, chay kikinmi tukusqa esquinaq uman rumiman, hinallataq urmanapaq rumi, mitk’achinapaq qaqa, simipi urmaqkunapaq, mana kasukuq kasqankurayku; chaypaqmi paykuna churakusqaraq karqanku.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Qankunakqa akllasqa miraymi kankichik, rey sacerdotekuna hina, santu llaqtam, Diospa sapaqchasqan runakunam; chay hinapin qankunaman rikuchinaykichikpaq paypa alabanzankunata, paymi tutaymanta waqyamusurqankichik musphaypaq k’anchayninman: Ñawpaq p’unchaykunapi mana llaqtachu karqankichik, ichaqa kunanqa Diospa llaqtanñam kankichik; mana khuyapayakuyninta chaskirqankichikchu, ichaqa kunanqa khuyapayakuyninta chaskirqankichikña. 1 Pedro 2:4–10.
The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”
1798 watamanta 1844 watakama hatarichisqa templopiqa huk klasi runakuna kanku mana kasukuyman “churasqa” kasqakuna. Paykunapa mana kasukuyninku rikurirqan “qanchis kuti” nisqata, “esquina rumi” nisqata, “sayachiqkuna mana chaskisqa rumi” nisqata qhespisqankupi hich’asqankurayku; chaymi “mitk’achiy rumi” hinallataq “urmay rumi” kan.
The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.
Kay aylluqmi “Diospa akllasqan” nisqa, runakunaq “mana chaskisqan” “rumita” reqsirqa “kawsayniyuq rumita” hina, hinaspa “Diospa akllasqan, ancha chanin” “rumi” hina. “Diospa akllasqan,” “akllasqa miray” nisqaqa “ñawpaq p’unchawkunapi” “mana ayllu karqachu, ichaqa” chaymantaqa “Diospa ayllun” kananpaq karqanku. Dios iskay k’aspiwan huñuspaqa, payqa paykunata “mana yupaychasqa llaqtakunamanta” orqomurqa. Paykunaqa Paypa ayllun kananpaq karqanku, pay iskay suyuta hukllachaspa huklla suyuta rurashaqtin, 1798 watamanta 1844 watakama soqtachunka suqta watakunapi.
There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.
Huk sapan chiqaqmi huk cimientullan kashan, chay cimientuqa Jesucristo-mi; ichaqa mana kasuk runakuna qhespichisqa historiapa cimientonmanta “mitk’achiq rumi” nisqaqa Moisespa qanchis kuti-m. “Qanchis kuti” nisqa 1863 watapi qhespichisqa karqan chayqa, Jesucristota qhespichiy karqan.
The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.
Imasina willakuykunapa mikuy, chay 1844 watapi octubre killapa 22 punchawpi qallariq santuario pichasqa kasqanta, iskay chunka kinsa pachak watakunamanta willakuq profecíallapa hunt’akuynin kasqanta niq, reqsichin ch’usaq santuario-ta, santuario-ta mana anfitriónniyuqta, llaqta-ta mana runayuqta. Mana kanchu imatapas santuarioqpaq yuyaynin, Diosmanta hamuq qispichiq willakuy qusqa, chaymanta aswan hatun ñawpaqchasqa, Dios imaynata nisqanman hina santuarioqpaq imamantaq kasqanman.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Paykunaqa ñoqapaq huk santuario ruwachunku; paykunapa chawpinpi tiyayta atinaypaq. Éxodo 25:8.
In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.
Qelqa Qelqaykunapiqa, Diospa santuarionninqa sapa kuti paypa runankunawanmi tupan; paykunaqa hueste kanku. Ezequielpa iskay kaspinkuna, iskay nacionkunaman sutichasqa kasqankumanta, huk nacionllaman tukunan karqan, hinaspa Diospa santuarionninqa paykunapa chawpinkupi kanqa karqan. Daniel qanchis pusaqniyuq pusaq capítulo chunka kimsañiqin versículopi tapusqapa tapuyninta pantasqa rikuchiy, tapuy imatataq cheqaqtapuni mañakusqanta pakaypaq, chayllawan kuskallataq “cierto santo”-ta, chunka kimsañiqin versículopi, mayqenman chay tapuyninta kutichinampaq mañakusqa karqan, mana chaskiytaqmi.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chaymantam huk santo rimashaqta uyarirqani, hinaspan huk santo nirqan chay rimashaq santo runaman: “Hayk’aqkamataq kanqa chay rikuy, sapa p’unchay sacrificiomanta, ch’usaqyachiq hucha llump’aymanta, chay santuario-tawan soldadokunatapas saru-saruqchasqa kananpaq?” Hinaspan pay niwarqan: “Iskay waranqa kimsa pachak p’unchaykama; chaymanta qhepamanmi santuario llimphichisqa kanqa.” Daniel 8:13, 14.
The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.
Hanaq pachata tapusqa hanaq kawsayniyuq sutichasqa kashan “chay huk santom” nisqa, hinaspa chay rimayqa hebreo simi “Palmoni” sutimanta tikrasqa kashan, mayqinchus niyta munan admirakuypaq yupaq, pakasqa imakunapa yupaqnin. Chay qillqasqapi, mayqinchus Adventismoq chawpi sayariq sayaynin hinaspa t’ikanan simin kashan, Cristo kikinmi admirakuypaq yupaq hina rikuchikun. Chayta ruwan chay kikinpi, maypichus Bibliapi aswan hatun unay pacha qhaway willakuywan iskay waranqa kimsa pachak p’unchaykunapa pacha qhaway willakuyninpa tinkuyninta reqsichin. Aswan hatun unay pacha qhaway willakuyqa Moisespa juramentonmi, chaymi Levitico iskay chunka suqtayuq qanchis kuti nisqa. Chaymi chay qhaway willakuy, mayqinchus Israelpa iskaynin wasinkunapa ch’iqichisqa kayninta hinaspa watasqa uywasqa kayninta reqsichin; paykunam “host” sutipi reqsichisqa kanku chunka kimsayuq versiculopi sarusqa urmachisqa kananpaq, ichaqa chunka tawayuq versiculonqa santuarioq sarusqa urmachisqa kananpaq qhaway willakuyta reqsichin. Iskay qhaway willakuykunaqa hunt’asqa karqan Octubre 22, 1844 p’unchaypi, Sareptapi viudapas iskay k’aspikunata ninaqpaq huñusqan qhepaman, pactoq willakuqninpaq.
When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.
Adventismuqa profetapa pacha tiempomanta ñawpaq kaq cheqaqta, angelkuna William Miller-man entiendenanpaq pusasqankuta, chinkachispa qhesachirqanku, kikinkutam ñawsa-rirqanku. 1856 watapi, Hiram Edsonpa pusaq artikulonkunawan, Palmoniqa qanchis kutiqkunapa k’anchayninta yapayta munarqa, ichaqa mana allin ruwayniyoqchu karqa. Laodiceaman willakuyta qhesachirqanku, hinaspa Laodiceapa phichqa millay rikuriykunata chaskirqanku; chayhinaqa kikinkutam phichqa mana yuyaysapa virgenkuna hina reqsichikurqanku.
The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.
Iskay soqta chunka phisqayuq wata, Isaias qanchispi nisqanmanta, qallariyninpi 742BC, 723BC, hinaspa 677BC riqsichisqan, tukukuyninpa historiapipas kutimurasqa karqan 1798, 1844 hinaspa 1863 watakunapi. Chay tukukuyninpa historiaqa rikuchisqa kachkan iskay k’aspikunapa huñunakusqanwan Ezequiel qanchis chunka qanchisniyuq capítulo nisqapi, hinaspa Sareptapi viuda warmi (hina sutichasqa kashan Musuq Testamentopa griego siminpi), chaymi Diospa pacto nisqawan huñunasqa kayta sayarichisqanpa historia, espiritual Israelwan, espiritual Judápi (hatun yupaychasqa allpapi), Bibliapa profeciankunapi soqta kaq qhapaq suyupa historiankama. Chay historiaqa, soqta chunka phisqayuq watapa profecianpa tukukuynin kasqanrayku, Apocalipsis chunka kimsayuqpi allpa animalpa qallariynintapas rikuchin. Bibliapa profeciankunapi soqta kaq qhapaq suyupa qallariyninpi, iskay k’aspikunapa hukllachasqanqa, Bibliapa profeciankunapi soqta kaq qhapaq suyupa tukukuyninta rikuchin. Chay historiapi kachkan huk parallel historia, Protestantismopa waqrampa hinaspa Republicanismopa waqrampa.
Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.
Profecíapiqqa huk atiyniyoq, icha huk waqra, icha huk nación, icha huk reino, icha huk rey, icha huk umapash hukllamanta rantinakuq unanchaqkuna kanku, imayna contexto-pi churasqa kasqankuman hina. Kay llapa unanchaqkunapas iskay qhirukunamanta rimanku, Ezequielpa sut’inchasqanman hina iskay nacionkuna kasqankuta. Allpapi uywapa profecía historianta qallariyninpi, protestante waqra huk naciónman, icha huk waqraman tantasqa karqa. Chay kikin historiapa tukukuyninpi republicano waqra apostata protestantismopa waqranwan huñunakunqa huk nación ruwanankupaq. Chay naciónqa Apocalipsis chunka kimsayoqpi lamar uywap rikch’aynin kanqa. Yuyayman hina, sieti tiempokunapa maldicionpa testimoniunta mana qawanaykichikta munaspa (chayqa literal Israelpa iskaynin wasinkunapaq hunt’asqa karqa), manataqmi atisunmanchu qawariyta imaynatas chay iskay literal wasikuna ñawpaq Israelmanta 1844 watapi espiritual Israelpa naciónninman tukurqanku chayta. Sichus mana atisunmanchu chay historiata qawariyta, churaqninpi Estados Unidospa qallariyninmanta chay historia imaynatas tukukuyninpi historiata reqsichin chaymantaqa, ima yachayniqpas mana kanchu, maypachachus republicano waqra hukllay ruwayta yapamanta ruwaspa huñunay prosesota yapaykuchkan, qallariyninpi protestante waqrawan rikuchisqa kasqanman hina.
We will continue to consider these truths in the next article.
Qatiq qelqaypi kay chiqaqkunata manaraq kutichispa qhawarisunchik.