The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Elíaspa kimsa kuti churakusqanqa willakuyta, willakuqta, hinallataq kuyuyta rimarin Diospa kamachiynin juzgamientonpa pacha tiempopi, chayqa qallarin Estados Unidospi domingo kamachiywan hinaspa qatiqmi kan probación wisq’akusqankama. Chay kamachiynin juzgamientonqa astawan kallpachakun huk pacha Diospa juzgamienton misericordiawan chaqrakusqa kasqanmantam, chay pacha kama paypa juzgamientonkuna mana misericordiawan qichusqa qichusqa t’aqwisqa kachkanku qanchis qhipa unquykuna ukhupi.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Kimsak kutichisqa Kachaqpa Ñanninta wakichiq chay Kimsa kuti churakusqan, Paktopa Kachaqpaq ñanta wakichiqpaqqa, Diospa tapukuy taripaypa tukukuypi kasqan pacha ukhupi yachachiyta, kachaqta, hinallataq kuyuyta rimapan, chay pachata riqsichispa pachak tawa chunka tawa waranqa runakunapa sellakusqan pacha kasqanta. Chay pacha tukukun ñam qayllam hamuq Domingo kamachiywan Estados Unidos llaqtapi, chaypim Diospa ruranan taripaykuna qallarin.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Juan Bautistaqa Cristopaq ñanta waqichirqa, Pacto nisqapa Mensajeronta, pacto nisqata takyachinampaq Danielpa qanchis chunka iskayniyuq t’aqapi, iskay chunka qanchisniyuq versículopi nisqaman hunt’aspa. Chayta ruwaspanmi Cristopaqpas ñanta waqichirqa, paypa templonman utqaylla hamunampaq hinaspa Levípa churinkunata mayllanampaq; chaytan ruwarqa kimsa wata chawpi yoq ministerionpa qallariyninpi hinallataq tukukuyninpi. Literal templopa mayllayninqa unancharqan alma templota mayllay llamk’ayninta, Levípa churinkuna hina rikuchisqa runakunapi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Paypa cheqaqta limpiayta rurasqanmantaqa profecía hunt’asqanmi karqa, hinaspataq Juan qelqapi iskay kaq capítulo, chunka kimsayuqmanta iskay chunka iskayniyuq versokunakama chay llamk’ayta hunt’aspaqa, Santo Espírituqa disipulokunata pusarqa Yuraq Ñawpaq Testamentoq huk pasajeta yuyarinankupaq; chay pasajetaq paypa discipulokunata limpiaypi, qhelliyta orqoypi ima llamk’ayninmanta karqa, Malakías kimsa hunt’asqanman hina.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Juan qelqapi, Cristo sut’incharqanmi aycha Templon tuñichisqa kaptin, kikinmi kimsa p’unchaypi hatarichispa oqarisqanta. Simi hap’isqa judíokunawan rimanakusqanpi yapasqataqmi Herodespa rurasqan cheqaq Templo musuqchasqa kasqanmanta, hinaspa chay wata kikillanpi tukukuq kasqanmantapas, tawa chunka suqta watakunaña pasarusqanta. Jesúsqa discipulonkunaqa ch’uyaqachirqan huk rikuchiywan, chayqa profético nisqa simiman tupaq kamachikunayuqmanta huknin karqan, mayqintachus Jesúsqa Kikinpa Simin ukhupi churapusqan, angelkunapa rurayninwan, Espíritu Santopa rurayninwan, hinaspa profetakunapa rurayninwan.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Paymi qhawaq willakuy hina churarqan, chaypi literal kaqmi espiritual kaqta rikuchin. Churarqanmi qhawaq kichana “chusku chunka suqta” yupayta, templopa unanchaqnin hina. “Chusku chunka suqta” karqan p’unchawkuna yupaynin, chaykama Moises orqopi kaspa templopaq kamachiykunata chaskirqan. “Chusku chunka suqta” runa templota ruwachiq cromosomakuna yupayninmi. “Chusku chunka suqta” watakuna yupaymi (1798 manta 1844 kama) hunt’akurqan espiritual templota kutichispa sayarichiypi, mayqinchus paganismoq chakiwan sarusqa karqan, hinaspa chaymanta papalismoqwanpas.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Ishkay Templota pichaychasqankunaqa kikinchasqayuqmi: kimsa p’unchawqa tawa chunka suqta wataman hina kasqanta. Chaypiqa kananmi nisqaqa: literal nisqaqa espiritual nisqanta rikuchin. Chayqa prophesiapa hunt’akusqantapas, hinaspa prophesiapa willakusqantapas rikuchirqan. Ishkay pichaychasqakunaqa huk cheqaq kayta rikuchin, mayqen clase runakunapa mana allin unanchasqan, huk clase runakunamanri sut’inchasqa.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Iskay pichqa pichqaykunaqa rikuchin huk pacha unayta maypichus Diospa iglesianqa millayllaña qechusqa kashan chaykama, hinamanta paykunaqa “machaq wayk’ukunaq huachun miraynin” nirqanku, señalta maskhashaqkuna, mayqinpichus chay señalqa kikillanpi sut’inchasqa paykunaman, imaraykuchus qusqayku señalqa sapallam templo urmachisqa kasqanmanta señalmi, mayqan temploqa kimsa punchawpi hatarichisqa.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Mach’aq waynaqkuna ayllu, imaynataq qankuna mana allin kaspaykichis allin imakunata rimayta atinkichis? sonqomanta hunt’asqa kasqanmantam simi rimarin.... Chaymanta wakin qillqaqkuna, fariseokunawan kuska, kutichirqaku, nispa: Yachachiq, qanmanta huk señalta rikuyta munayku. Ichataq pay kutichispa nirqan paykunata: Mana allin hinaspa waqllikuq miraymi huk señalta mask’an; manataq ima señalpas qusqachu kanqa, aswanpas profeta Jonáspa señallanm. Ichaqa imaynachus Jonás kimsa punchaw hinaspa kimsa tuta hatun challwapa wiksa ukunpi karqan, chay hinallataq Runapa Churin kimsa punchaw hinaspa kimsa tuta allpapa sonqonpi kanqa. Mateo 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Kay llapa profétika puriyninkunaqa rikuchisqa kachkan Kinsa hunt’asqankunapipas Pacto qhapaq Chaskiqninpa usqhaylla hamusqanpi Templonman, imaynan Juan qelqapi iskay kaq capítulo nisqapi rurasqan hina.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 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. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Judíokunapa Pascua fiestankupaq p’unchayninña qayllamushaspa, Jesusqa Jerusalén llaqtaman wicharqan. Hinaspan templopi tarirqan wakakunata, ovejakunata, urpikunayuqta rantikuypi kaqkunata, qolqeta tikraqkunatapas tiyaykachasqata. Huch’uy waskakunamanta huk azoteta ruraytawan, llapantata templomanta qarqorqan, ovejakunatapas, wakakunatapas; qolqeta tikraqkunapa qolqentapas ch’iqchirparqan, mesankunatapas tikrarparqan. Urpikuna rantikuqkunatataq nirqan: Kaykunata kaymanta apaychik; Ama Yayaypa wasinta rantikuy wasita ruraychikchu, nispa. Hinaqtin disipulonkuna yuyarirqanku qelqasqa kasqanta: Wasiyki rayku ruphay munakuymi mikhuwarqun, nispa. Chaymantataq judíokuna kutichispa nirqanku: Kaykunata ruwashaqtiykiqa, ima señalta qawachiwankiku? nispa. Jesusqa kutichispa nirqan: Kay templota urmachiychik, kimsa p’unchaypiñataq sayarichisaq, nispa. Hinaqtin judíokuna nirqanku: Tawa chunka suqta watata kay templo ruwasqa karqan, qanrí kimsa p’unchayllapitaq hatarichinkichu? nispa. Ichaqa payqa rimarqan cuerponpa templomanta. Chayrayku wañusqakunamanta kawsarimpusqan qhepaman, disipulonkuna yuyarirqanku kayta paypa nisqanta; hinaspan qelqastapas, Jesuspa nisqan simitapas creenqaku. Juan 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Pactopa Kachaqa churi Levip churinakunata mayllanankupaqmi karqan, chaymanta hinallataq q’umichinankupaq, “qullqi” hina, mayqinchus Diospa Siminta rikuchin, chaymanta “quri” hina, mayqinchus iñiyniyta rikuchin. Pactopa Kachaqanqa yachachisqan runankunata mayllanqa karqan paypa profetiku “siminpi” “iñiyninkuta” wiñachispa. Chay profetiku simiqa mayllanapaqmi wakichisqa karqan, ichaqa hinallataq q’umichinapaqpas. Paypa profetiku Siminqa sapa kuti huk pruebata rikuchin; paypa profetiku Siminwanmi Levip churinakuna q’umichisqa kanku chay p’unchaykunapi, maypachachus usqhaylla hamun templonman.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Paypa abaniconqa makimpi kashan, hinaspanmi era-ninta tukuyta allinta pichananpaq, trigonta waqaychanan wasiman huñunanpaq.’ Mateo 3:12. Kayqa huk pichay pacha karqan. Cheqaq kay simikunawanmi qaspaqa trigo-manta rakisqa karqan. Achka runakunaqa ancha yanqa hatunchakusqa, kikinkunallapi allin yuyakusqa kasqankurayku ama yachachisqa anyayta chaskinanpaq, hinallataq kay pachata munasqankurayku pisi sonqoyoq kawsayta ama chaskinanpaq, Jesusmanta karunchakusqanku. Kunanpas achkakunaqa chayllatataqmi ruwashanku. Almakunaqa kunan punchawpas pruebanakunku, imaynachus Capernaum sinagogapi chay disipulokuna pruebanakusqanku hina. Cheqaq kay sunquman chayasqa kaptinmi, paykuna rikunku kawsayninkuqa mana Diospa munayninman hina kasqanta. Rikunkutaqmi kikinkupi tukuy laya tikraypa necesidadninta; ichaqa mana munankuchu sapanmanta qichukuyta mañaq llamkayta hap’iyta. Chayraykum huchankuna rikuchisqa kaptin phiñakunku. Piñakuywanmi ripunku, imaynachus disipulokuna Jesusmanta ripurqanku, rimarispa: ‘Kay simiqa sasa simim; ¿pitaq uyariyta atinman?’” El Deseado de Todas las Gentes, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Chay “almakuna pruebapi churaskakuna” “Capernaummanta sinagogapi” mana munarqankuchu entiendiyta, Cristo paykunata nirqan hina paypa aychanta mikunankupaq, yawarninta upyanankupaq, chaypiqa literal cuerponwanmi huk verdad espiritualta willakushan karqa. Chayqa kikinlla profético rikch’akuymi karqa templo-manta rurasqan, Juan capítulo iskaypi. Imayna literal kaq ñawpaqta hamun, hinallataq espiritual kaqta representan nisqa principioqa “huk sasa rimay” hina reqsiskata, paykuna mana munarqankuchu “uyariyta”, chayrayku kutirispanku paywan purirqankuchuña. Chayqa pasaran Juan capítulo soqta, versículo soqta chunka soqta (666) nisqapi, chaymi utqaylla hamuq domingo leyta representan, chay leyqa octubre 22, 1844 nisqawan tipificasqa karqa, chaymantaq Calvario cruzwan tipificasqa karqa.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Chaymanta pacha, achka discípulonkunañataq qhepaman kutirqanku, manataqmi paywan kuska purirqankuchuña. Juan 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Juan qelqa iskay kaqpi, Espíritu Santoqa disipulokunapa yuyayninkuta pusarqan Diospa celonmanta rimaykachasqa profecíata “yuyarinankupaq”; chaymanta “celoso” nisqa simiqa “envidioso” nisqawan kikin simim in Hebreo simipipas Griego simipipas.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Wasiykipa wasiykimanta mikhuwarqan ñuqata; qamta k’amisqankuq k’amisqankupas ñuqaman urmaykuwarqan. Salmos 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Diospa ch’ama munaynin, paypa qillqakuynin kasqanrayku, rikuchin Diospa kayninmanta huk ima kaptinpas qillqakuq Dios hina, chay qillqakuyninta rikuchispa kimsa kaq, tawa kaq miraykunapi payta cheqniqkunaman churan. Juan qhelqapi iskay kaq t’aqapi, Espíritu Santoqa churaykarqan pactata nispa, Purificación rurasqa Alianzaq Chaskiqninwanqa tawa kaq, tukuynin miraypi hunt’akun, ichaqa sapa kutiqa wakin kimsa kaq miraymanta kachkallankum final miraypa copa hunt’akusqan p’unchawkamalla. Chay mirayqa wañuchiq machaq waylluywan q’ewakuyuq miraymi.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Moisésqa tawa kaq mirayta qhawarqan, hinaspataq chay pacha Moisésqa tawa chunka suqniyuq p’unchawkuna ukhupi templota sayachinapaq yachachisqa karqan. Chay p’unchawkunapin kamachikuyta chaskirqan, maypichus iskay kaq kamachikuypi sut’inchasqa kashan Diospa envidian tawañiqi kasqanta qispichispa rikuchisqanta kimsa kaq, tawa kaq miraykunapi.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Hinaspan Abramtam nirqan: Cheqaqta yachay, mirayniykikuna huk allpapi, mana paykunapaq kaqpi, wayqeriy hina kawsanqaku, paykunatataq sirvinqaku; paykunataq ñak'arichinqaku tawa pachak watakuna. Chay sirvisqanku nacióntapas ñoqaqa juzgasqaq; chaymantaq hatun qhapaq kaywan lloqsinqaku. Qamtaq taytaykikunaman hawka kaypi rinqanki; allin machu kaypi pampasqa kanki. Ichataq tawa miraypi kayman kutimunqaku; Amorreo runakunapa mana alli rurasqankutaqa manaraq hunt'asqachu. Génesis 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Ñawpa Israelpa qhipa mirayninpi, Pedroq “espiritual wasi” nisqan cristianokuna iglesiapa templon sayarichisqa karqan. Chay pacha Diosqa iskay kuti celonwan rikuchikurqan, kallpachakusqanpi temploqa picharqan. 1844 watapi Diosqa Milleritakunapa espiritual templonta hatarichirqan, hinaspataq huk kutitawan ñawpaq akllakusqa runakunata saqerqan. Chay historiapi Paktopa Kachaqninqa usqhaylla hamurqan 1844 watapa octubre killapa 22 p’unchayninpi.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Paypa rikch'arisqankam karqan William Millerpa willakuyninwan. Protestantekunapas Milleritakunapas 1844 wata, octubre 22 p’unchayman qayllaykuspa, iskay clasekunam pruebaman churakusqaku. Protestantepa pruebanninqa tukukuy pacha chayamusqanpi chayamurqan ñawpaq angelpa hamuyninwan 1798 watapi. Chay willakuy, Levípa churinkunata iskayninta “limp’iyta hinaspa ch’uyanchayta” ruwananpaq kaq, 1831 watapi kamachisqa hina sut’ichasqa qhepam, protestantekunapa prueban qallariykurqan ñawpaq angelpa willakuynin atiyniyuqchasqa kasqanwan 1840 wata, agosto 11 p’unchaypi. 1844 wata, abril 19 p’unchaypi, protestantekuna chay pruebatam mana atirqakuchu, hinaspam Babiloniapa ususinkuna tukurqaku.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Chayqa iskay ñiqin angelqa chayamurqa; chaymantataq Milleritakunaq iñiyninqa pruebayman churakurqa, hinallataq huk pichaypas, qichuy pichaypas hunt’akurqa. Iskay ñiqin angelpa willakuynin atiyniyuqchasqa kaptin Exeter camp meetingpi agosto killapa chunka iskayniyuq p’unchaymanta chunka qanchisniyuq p’unchaykama, Milleritakunaq rakisqa kayninqa, yachaq Milleritakunaq mana yachaq Milleritakunamanta t’aqasqa kayninqa, hunt’akurqa.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Yachaqkuna hinaspa mana yuyayniyoqkuna ukhupi sapaqchayninqa karqan aceite, chaymi Chaupi Tuta Qapariyninpa profético willakuynin karqan. Kimsa kaq angel 1844 watapi octubre killapa 22 p’unchawninpi chayamuptin, temploqa hatarichisqaña karqan (tawa chunka suqta watakunapi). Chay pachapin Pactopa Qillqachaqnin qhepaman chaylla hamurqan Temploman.
“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 shamusqanmanta, ñuqanchikpa Hatun Sacerdoten hina, aswan Santo lugarman, santuario pichanapaq, Daniel 8:14pi rikuchisqa; Runapa Churinpa shamusqanmanta Unay P’unchawkunaq Ñawpaqenman, Daniel 7:13pi qhawachisqa hina; hinaspa Señorpa hamusqanmanta Templonman, Malaquías willakusqanman hina ñawpaqmanta willasqa, kaykunaqa hukllañam chay kikin ruwaypa nisqankuna; kaytaq hinallataq casarakuyman noviopa hamusqanwan rikuchisqa, Cristoq chunka sipaskunamanta parabolanpi, Mateo 25pi nisqan hina.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Chaymiqa, Ñawpaq Rimanakuypa Kachaqninqa llamk’aynta qallarisqa, Millerita yachaq qatiqkuna pichaspa ch’uyaqchaspa, Malakías qillqapa kimsa kaq t’aqapi Levípa churinkuna nisqakuna hina riqsisqa.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
Achka runakunaqa, ñawpaq kaq huk ñiqin angelpa willakuyninwan, iskay kaq angelpa willakuyninwanpas Novioman tinkuq lloqsirqanku, paykunaqa kinsa kaqta mana chaskirqankuchu, kay pachaman qusqayki qhipa, tukuyta watukuq willakuyta; chay hina kikin kasqallataq qhipa qayakuynin ruwasqa kaptin hap’inqaku.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Sapa kutin kay rikuchikuyqa allinta, sumaq yuyaywan yachakunanmi. Ñuqanchikqa yachaysapa virginakunaman icha mana yuyaysapa virginakunamanmi rikuchisqa kashanchik.” Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Imaynapachus ñawpaq angelpa willakuynin kallpachasqa karqa 11 agosto 1840 p’unchaypi, achka runakuna Millerita kuyuyman huñunakusqanku. Chaymanta 19 abril 1844 p’unchaypi, hatun huk clase runakuna chay kuyuyta saqerqanku. 22 octubre 1844 p’unchaypi, suyasqa yachayman hina, chaypi kasharqa hina pichqa chunka alma masinmi iñiypi ancha Santo Lugarman haykurqanku. Sichus yupayqa qaylla pichqa chunka alma masi hina karqa, paykunataq qallariypi kimsaka angelpa k’anchayninta qatirqanku, chayqa ima niyta munan mayqin p’unchay ñuqanchikman willasqa kaptin: “achkakuna”, ñawpaq kaq iskay angelkunaq willakuyninkunata chaskiqkuna kaspayku, “kimsaka kaqta, qhipa pruebay willakuyta, mana chaskiyta munarqanku”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Tratonakuypa Kachaqnin usqhayllam hamurqa Templonman, hinaspa kicharirqan hanaq pachapi kashaq santuarioq k’anchayninta chaymanta kimsa kaq angelpa willakuynintapas pichqa chunka runakunaman, paykuna qatiqkuna karqan kimsa kaq angelpa experiencianman; ichaqa qallariypi ch’eqesqa karqanku. Chay hina llakikuyñinkutaq aswan hatun karqa ñawpaq llakikuytapas aswan; ichaqa Hermana White niwasqanchikman hina, llakikuyñinku mana discípulokunapa cruz qhepapi llakikuyninkuman hina hatun karqachu.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Iskay sapa parallel historiakunapi, Cristoqa llakikuywan qhiparakuqkunaman profetay siminta kicharirqan, hinaspa 1850 watakama, Hermana White ninmi payman rikuchisqa kasqanta, chay pacha Señorqa yapamanta makin mast’arispa llaqtanta huñunankupaq.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“1850 watapi 23 septiembre killapi, Señorqa rikuchiwaraqmi payqa makinta iskay kutita mast’arirqan llaqtanpa puchuqnin runankunata kutichimunanpaq, hinaspapas kay huñunakuy tiempopi llamk’anakuykuna astawan kallpachasqa kananpaq. Chiqichikuy tiempopi Israelqa maqasqa, llikisqa karqan; ichaqa kunan huñunakuy tiempopin Diosqa llaqtanta hampinqa, watanqapas. Chiqichikuypi, cheqaq kayta mast’arichinapaq rurasqa esfuerzokunaqa ancha pisillata allin ruwayniyoq karqan, pisillata utaq mana imatapas hunt’arqan; ichaqa huñunakuypi, Dios pay kikin makinta churashaqtin llaqtanta huñunanpaq, cheqaq kayta mast’arichinapaq esfuerzokunaqa munasqanman hina rurayninta ruwachkanqa. Llapanmi huk sonqolla, kallpachakuspa kay llamk’aypi kanan. Rikurqanimi p’enqay kasqanta mayqenpas kunan huñunakuypi noqanchista kamachinapaq chiqichikuyta qhawarispa ejemplokunata rimarimuyta; Diosqa kunan chay pachapi rurasqanmantapas mana astawan ruwasunman chayqa, Israelqa hayk’aqpas mana huñusqachu kanman. Cheqaq kayqa huk papelpi qillqasqa lluqsichisqa kananqa, willakuy simipi predicasqa kayninqa hina, chay hinaqa ancha necesariom.” Review and Herald, November 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Chakatanpi disipulonkuna ch’iqichisqa karqanku, chay historiapi, kimsa p’unchaw qhipaman payqa qallarisqa ch’iqichisqa disipulonkunata huñunayta. Hinallataq 1844 watapa tukukuyninmanta niya kimsa wata qhipapi, Cristoqa qallarisqa ch’iqichisqa michiq aylluninta huñunayta. Chay historiapi payqa runankunata pusarqa rurasqa qillqasqa willaymanta llaqtarichiy llamk’ayta qallarinankupaq, hinaspataq Habacucpa ishkay tablankunamanta iskayñiqinta qillqachiyta, mayqinchus 1850 watapa tukukuyninpi rurakusqa karqa, hinaspataq 1851 watapa enero killapi Review and Herald nisqapi rantikuypaq haywarisqa qallarirqa.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
1843 watapa qillqasqa siq’iqa karqan aycha hina rikuchiy ñawpaq kaq willakuyta mayqenchus templota picharqan, chaymi sayarichisqa karqan ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkupa historiapin. Kimsa kaq angel chayamunanwan, Diosqa munarqan llamkayninta tukuyta hinaspa llaqtanta wasinman pusayta; ichaqa paykuna hatarirqanku ñawpaq Israel hina, chayraykutaq ñawpaq hinaspa kunan pacha Israelpas churakusqanku ch’in neqepin puriyman. Sichus chay Adventistakuna, pikunachus qallariypi chaskirqanku kimsa kaq angelpa k’anchayninta, iñiypi ñawpaqman purispa aparikuykuman karqanku paykunapa willakuyninpa aycha hina rikuchiqninta, mayqenchus 1850 watapa siq’i karqan, Jesuspa iskay kutin hamuyninta haykuchiyta atirqankuman karqan hinaspa wasinman ripuyta. Ichaqa paykunapa kamasqa karqan Josuéwan Calebwan historiata kutichiyta, hinaspa chunka mana kasukuq watuqkunapa historiantapas.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Noqayku Adventistakuna, 1844 watapi hatun llakikuy qhepaman, iñiyninkuta sinchita hap’ipakuspa qhepakusqankuman, Diospa kicharimusqan providencianpi hukllachasqa qatiykachaspankuman, kimsa kaq angelpa willakuyninta chaskispankuman hinaspa Espíritu Santopa atiyninwan chayta kay pachaman willaspankuman, Diospa salvasqanta rikunkuman karqan; Señorqa kallpawan ruwaspa yanapawankuman karqan; llamk’ayqa tukukapunman karqan; hinaspa Cristoqa ñam karqaña hamunman, llaqtanta paykunapa premio chaskinankupaq apakapunampaq. Ichaqa, chay hatun llakikuy qhepapi iskayrayaypi mana allin yachaypi kasqan tiempopi, achka advent creyentekuna iñiyninkuta saqerparqanku.... Chay hinaqa llamk’ayqa hark’asqa karqan, hinaspa kay pacha tutayaypi saqesqa karqan. Tukuy Adventista cuerpoqa Diospa kamachikuyninkunapi hinaspa Jesuspa iñiyninpi hukllachakuspa sayarinqanku chayqa, ancha hukniraymi historiayku kanman karqan!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Juan Bautista hinallataq William Millerpas ñanta waqaycharqanku Cristo usqhaylla hamuspa huk llaqtata ch’uyanchananpaq; chay llaqtataq Santo Espírituypa atiyninwan salvaciónpa willakuyninta tukuy kay pachaman apananpaq. Cristopa discípulonkunaqa churasqa ruwanakuyta hunt’arqanku, ichaqa Adventismopa qallariyninqa mana chayta ruwarqachu. 1856 watakamaqa Laodiceapa kasqayninman urmarqanku, “qanchis kuti” nisqapa aswan ñawpaq mosoq k’anchayninta mana chaskirqankuchu, hinaspataq 1863 watapi qallariqku aswan-aswan hatun mana kasukuyta, qaylla hamuq domingo ley kama. 1863 watapi mana kasukuyninkuqa chunka espíaqkunaq mana kasukuyninwan rikch’achisqa karqa. Chusku chunka wata chunlla puriypa tukukuyninpi ñawpaq Israelqa kutichisqa karqa chaylla pruebaman; chaymi huk ejemplota qun moderno Israelpas qallariy pruebaman kutichisqa kananpaq.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Kadespi chunka espiyakunapa hatarikuynin, chayqa Kadesllapim kutimuraq tawa chunka watakuna qhipaman. Chay chunka espiyakunapa hatarikuyninmi, tawa chunka wata purun sach’api puriyninta apamurqa, chaymi rikuchin 1863 watapi hatarikuyninta, maypichus kunan pacha Israel kikinkupa Laodicea sutiyuq purun sach’api puriyninkuta apamurqanku. Chay tawa chunka watakuna tukukuptin, ñawpaq Israelqa hukmanta Kadesman pusasqa karqa; chaymi reqsichin 1863 watapi hatarikuypi Millerita Adventismota picharqa chay pruebata, Pacto Qelqaq kachaqninmanta willakuqmi yapamanta usqhaylla Templonman hamuptin, kutimanta rurasqa kananpaq kasqanta.
We will continue this study in the next article.
Kay yachayta qatiqnin qelqapi mast’arisaqku.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“Galaadta Bashan suyukunata atipaypi, achkakuna yuyarirqaku chay ruwasqakunata, ñawpaqta casi tawa chunka watakuna ñawpaqpi Kadespi, Israelta unay chunlla puriyman condenasqanta. Paykuna rikurirqaku espía runakunapa willakuynin, Saminchasqa Hallp’apaqmanta, achka imakunapi cheqaq kasqanta. Llaqtakuna perqawan muyurisqa, ancha hatunkuna karqaku, hinaspa gigante runakuna tiyarisqaku chaypi, paykunawan tupachisqaqa hebreo runakunaqa taksha enanokuna hina karqaku. Ichaqa kunanqa rikuyta atirqaku paykunapa ñawpaq taytakunapa wañuchiq pantasqanqa Diospa atyninta mana confiaypi kasqanta. Chayllan hark’arqan paykunata mana chaylla yaykuyta sumaq allp’aman.”
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Ñawpaqta Canaánman yaykunankupaq wakichikushaspaqa, rurasqankuqa kunanmantapas aswan pisi sasachaywanmi kasqa. Diosqa llaqtanmanmi prometirqan: siminta kasukunkuman chayqa, payqa ñawpaqenkuta rinqa, paykunapaq maqanakunqa; chaymantaq avispa-kunatapas kachamunqa hallp’a tiyaqkunata qarqunanpaq. Nacionespa manchakusqankuqa manaraq llapallanpi hatarichisqa karqanchu, nitaq achka wakichiyapas rurasqa karqanchu puriyninkuta hark’anapaq. Ichaqa kunan Señor Israelta ñawpaqman riyninpaq kamachiptinqa, rikch’arisqa hinaspa kallpasapa awqakuna contrañanmanmi ñawpaqman purinankurqan, hinaspa hatun, allin yachachisqa soldadospa ejércitonkuna contrañanwanmi maqanakunankurqan, paykunapa asuykusqankuta hark’anankupaqña wakichikusqa kaqkunawan.”
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“Ogwan Sihonwan atipanakuypi, runakunaqa kikillan pruebamanmi apasqa karqanku maypichus ñawpaq taytankuna ancha sut’inchasqa hinata pantarqanku. Ichaqa kunanqa pruebaqa aswan sinch’i karqan, Dios Israelta ñawpaqman riychik nisqan tiempomanta nisqaqa. Ñanninkupi sasachakuykunaqa anchatam yapakurqan, Señorpa sutimpi riychik nisqa kaptin mana ñawpaqman rirqankuchu chaymanta. Chhaynatan Diosqa kunankamapas llaqtanta pruebaykun. Hinaspa paykunaqa pruebat mana muchuyta atipankuchu chayqa, kutinmi payqa paykunata kikillan punkuman pusamun; iskay kaq kutipitaq pruebaqa aswan qayllapi hamunqa, ñawpaq kaqmantaq aswan sinch’i kanqa. Kayqa chhaynallam qatiqllapi ruwan, pruebat apayta atinkukama, utaq sapa kuti mana kasukuk hinalla kashaqtinkuqaqa, Diosqa paykunamanta k’anchayninta hurqun, hinaspan tutayaypi saqen.” Patriarchs and Prophets, 436, 437.