When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Elíasqa Acabta llapan Israelta Carmelman waqyachinanpaq kamachiptin, chayqa ñawpaqman rikuchirqan imayna Dios 1798 watapi yana pacha Edad Oscuraman hina kaq tiempomanta iglesiata orqomuspa, kimsa wata chaupin persecutionmanta qespichispa, 1844 watakama pusarqan, hinaspataq chaymanta qhepaman 1863 watakama. Chay kimsa fechakunaqa “qanchis kutikuna” nisqa estructuraq qhepa kimsa waymarkninkunam, imaynachus Isaías qanchis qapìtulonpi churarqan hina.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
1798, 1844, 1863 watakunaq kikin historiantaqmi unanchasqa karqa, Moisés Israelpa churinkunata Egiptomanta esclavitudmanta urquspa Sinaí Orqoman pusarqan chaypacha. Ñawpaq kaqpas iskay kaq angelpaspa historiankunaqa Millerita kuyuyta reqsichin, chaymi pacha tukukuypi 1798 watapi qallarispa 1863 watapi chay kuyuy iglesia tukunan kama purirqan. Elíaswan Moiséswanmi Millerita historiapa iskay hatun testigonkuna kanku, hinaspataq Apocalipsis libro ukhupipas, kinsa kaq angelpa historianninpim paykuna iskay hatun testigonkuna kanku.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Millerita kuyuyqa qallarin Apocalipsis chunka tawañiyuqpi wiñay allin willakuyta, Future for America sutiyuqtaq tukukuyninta señalan. Milleritakunaq qallariy kuyukuyninmanta chay tukukuq kuyukuyman ukhupi, tarinchik Qanchis p’unchaw Adventista Iglesiata. Adventista iglesiapa historianta qillqaqkunaman hina, 1856 watapi, Millerita kuyukuypa puchuqnin Laodicea kasqaman yaykurqan; chayhinataq tukurqan Filadelfia pacha, mayqinchus 1798 watamanta 1856 watakama rikuchirqan.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Ñawpaq qillqapi rikuchirqanchikmi imaynatas yuyaychasqa kachkan Puca Qocha chimpaypi llakikuyqa 1844 watapi hatun llakikuywan tinkisqa kasqanta. Chay pachapin sábadopa pruebanninqa, manáwan rikuchisqa, Moiséspa historiapin chayamurqan. Chayllataq profecía nisqanpi kikin pachapin, Aswan Santo Lugarmanta hamuq k’anchayqa qallarirqan huk pruebay purichiyta hinaspa chuyanchayta, sábadomanta qallarispa, qochata chimpaq hinaspa iñiywan Aswan Santo Lugarman haykuqkunapaq. 1844 watamanta ñawpaqman pruebay purichiyqa Moiséspa historiapin paqarisqanmantapacha qallarirqan; Milleritakunapaqtaq 1798 watapin, yachay yapakuyninwan, mayqintachus Daniel rikuchirqan, kimsa patayuq pruebay purichiyta paqarichinanta, chaymanta juicioman pusananpaq.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Achqakunaqa sumaqchasqa kanqaku, yuraqyachisqa kanqaku, hinaspa pruebasqa kanqaku; ichaqa mana allinkunaqa mana allinta ruwaspa purinqaku; hinaspa mana mayqennin mana allinkunam entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Daniel 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Juicioq kichariynin 1844 wata octubre killapi 22 punchawpi qallariyninqa Faraonpa juicionwan rikch’achisqa karqa, Egiptomanta kurku wawakunamanta qallarispa, Puka Qochapa yakunkunapi tukukuspa. Yachaqkunaqa iñiypa Most Holy Place nisqaman haykuspa, icha Puka Qochata chimpaspa, pacha tukukuyninpi 1798 watapi qallarisqa pruebakuy ruwanakuyqa 1844 watamanta aswan ñawpaqmanmi qatirqan. Moisespa historiampi, chayqa chunka pruebakunawanmi rikuchisqa karqa, chaypi Israelqa sapa puriypi pantarqan. Chay chunka pruebakunamanta qhipa pruebanqa karqa, chunka iskayniyuq espía runakunaqa Promised Land nisqata mask’asqanku hina. Moisespa historiampi ñawpaq pruebanqa maná prueban karqa, chaymi Sabbath-ta rikch’achin; Millerita runakunapaqtaq Sabbath-mi 1844 wata octubre killapi 22 punchawmanta qhipaman ñawpaq pruebachasqa reqsisqa karqa. Iskay paralelo historiakunapi ñawpaq prueban Sabbath kasqanrayku, Moisespa historiampi qatiq isqun pruebakunaqa reqsichin post-1844 pacha, huk serie pruebakunam kananta, chaykunam pusanqa yaqa Promised Land-man haykuyta, icha wañuypa chunlla pampaman. 1863 wataqa Millerita kuyuypaq qhipa pruebatam rikuchin. Kay qhawariyta qallarisunchis chunka iskayniyuq espía runakuna Promised Landmanta willakuyninkuwan kutimuspankumanta.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Hinaspan kutimurqanku chay hallp’ata maskhasqankumanta tawa chunka p’unchawkuna qhipaman. Hinaspan rispanku chayamurqanku Moisésman, Aarónman, hinallataq llapa Israelpa churinkunapa huñunakuyninman, Parán chunlla pampaman, Cadesman; chaymanta willakuyta kutichimurqanku paykunaman, llapa huñunakuymanpas, hinaspan hallp’apa rurunkunatapas rikuchirqanku. Hinaspan payta willarqanku, nispa: Chayarqayku chay hallp’aman maymanchus qam kachawarqayku, cheqaqtapunin ñuñuwan misk’iwan phawaykuchkan; kaymi rurun. Ichaqa chay hallp’api tiyaq runakuna kallpasapam kanku, llaqtakunapas pirqawan muyusqa, ancha hatunkuna; aswanpas chaypi rikurqayku Anakpa churinkunata. Amalec runakunan tiyakunku uray suyu hallp’api; hitita runakuna, jebuseo runakuna, amorreo runakunapas orqokunapi tiyakunku; cananeo runakunan tiyakunku lamar qochapa patanpi, Jordán mayupa kantunpi. Hinaspan Calebqa Moisespa ñawpaqenpi runakunata upallachispa nirqan: Kunanpacha wicharisun, hallp’atapas jap’isun; imaraykuchus atipaysapapunin kanchis chayta atipayta. Ichaqa paywan kuska wichariq qharikuna nirqanku: Manan atisunchu chay runakunaman wichariyta; paykunaqa noqanchismanta aswan kallpasapakuna kanku. Hinaspan maskhasqanku hallp’amanta mana allin willakuyta Israelpa churinkunaman apamurqanku, nispa: Chay hallp’a, maynintachus purirqayku maskhayninchikpaq, huk hallp’an chaypi tiyaqkunata mikhuq; chaypipas llapa rikusqanchik runakunaqa hatun sayayniyuq qharikunan kanku. Chaypitaq rikurqayku hatun runakunata, Anakpa churinkunata, hatun runakunamanta lloqsimuqkunata; hinaspan kikillanchikpa qhawariyninchikpi qarakunkunahin kasqayku, hinallataq paykunapa qhawariyninkupipas chaynahina karqayku. Números 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Yupaychaska Números qillqamanta kay rimanakuyqa ancha ancha chanin chiqaqkunata rikuchin, chaykunata allinta qhawarispa yuyayman hap’ina, ichaqa ukhin ñawpaq willakuyta mana qhawarispa, chaypi rikuchisqa kaq historiata Millerita kuyuyta rikch’achiq hina mana yuyarispaqa, facilmi qhawaymanta chinkarunman. Huk importante puntoqa kaymi: “mana allin willakuywan” hatarirqakuna chunka kaq, qhipa kaq pruebanpi pantarqaku, chay qhipa pruebanpitaq iskay kasta runakuna rikurirqa. Ñawpaq isqun prueba historiakunapi wiñashaq iskay kasta runakunaqa ima “willakuyta” chaskinqaku chayman hina kasqankuta rikuchirqaku. 1863 watapi, Millerita Adventismomanta runakuna Moiséspa willakuyninta mana chaskirqakuchu, Levítico iskay chunka suqta qillqapi esclavitudmanta profecía rikuchisqan hina. Josuéwan Calebwan apamusqanku willakuyqa Diospa “willakuynin” kutikachisqanllam karqa, esclavitudmanta qispichisqa kasqanku historiapi tukuy pachakunapi. Moiséspa paqarisqanmantapacha, Diosqa prometirqan esclavitudmanta hurquspataq Abrahamman pachak watakuna ñawpaqpi prometisqa allpaman pusananta. Josuéwan Calebwanqa chay sapinpi sayaqkunata rikch’achinku, huk chunka espíakunataq Dios cheqaqtapuni chay willakuyta qosqanta mana chaskirqakuchu.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Hinaspa llapan huñunakuqkunaqa kunkankuta hoqarispa qaparirqanku; runakunataq chay tuta waqarqanku. Hinaspa llapan Israelpa churinkunaqa Moisespa contranpi, Aaronpa contranpipas rimarqanku; llapan huñunakuqkunataq paykunaman nirqanku: ¡Ima allinmanchus Egipto hallp’api wañusqaykuqa karqan! utaq ¡kay ch’inneq pampapi wañusqaykuqa karqan! ¿Imanasqataq Señorqa kay hallp’aman apamuwanchik, espadawan urmachiwasunchikpaq, warmiykuna, wawakunapas qichusqa kanankupaq? ¿Manachu aswan allin kanman Egiptoman kutiyta? Hinaspa huknin hukninwan nirqanku: Huk umalliqta churaykusun, hinaspa Egiptoman kutisunchik. Números 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
1863 watapi James Whiteqa Review and Heraldpi huk qillqayta qillqarqan, chaypi Millerpa “qanchis kutikuna” nisqanmanta yuyayninta mana allin kasqanta qawachispa; chay wata kikinpi Uriah Smithpas llulla tablata ruraspa paqarichirqan, maypipas Leviticopi “qanchis kutikuna” nisqamanta mana ima rimaypas karqanchu. Chay hinaqa Whitepas Smithpas William Millerpa llamkayninta saqirqanku, hinaspa sajra tukuq Protestantismopa bíblica metodologíanta apaykacharqanku. Chay apostatakunapa metodología, paykunaqa manaraq unayllachu “Babiloniapa ususninkuna” nispa reqsisqankuta, Gabriel angelpa pusasqan Millerpa willakuyninta chinkachinankupaq argumento hina apaykacharqanku. Ñawpa Israelpaq chunka kaq pruebaypi chiqapmanta nirqanku: “Huk umalliqta akllasunchik, hinaspa Egiptoman kutirisunchik.” Chay chunka kaq, qhipa kaq pruebaypi pantayqa sayarin “willakuy” nisqanta mana chaskiypi, chay willakuyqa qallariymantapacha kaq willakuywan hukllañam kasharqan, hinaspa Egiptopa wataqayman kutiriy munaypi. Jeremías simbolikunawan rikuchispa 1843 watapi pantasqa prediccionrayku llakikuyman urmasqakunata qawachiptin, Diosqa sut’ita waqyarqan payman kutirinanpaq, ñawpaq kaq k’anchayninwan chay mensajepaq rawrayninman kutirinanpaq; ichaqa kamachirqanpas ama hayk’aqpas kutirinanpaq chay Babiloniapa ususninkuna nispa reqsisqakunaman.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Chayrayku kayhinatan Señor nin: Sichus kutirimunki, chayqa yapamanta kutichisqayki, ñawpaqniypi sayankipunki; hinaspa allin chaniyuqta mana allinmanta rakinki chayqa, simiyni hina kanki: paykuna qamman kutirimuchunku; ichaqa ama qanqa paykunaman kutiriychu. Jeremías 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
1863 watapi, James Whitewan Uriah Smithwan huk musuq kapitanta churakurqanku paykunaq ama rispa nisqa kasqanku cheqman kutichinankupaq. Josuewan Calebwan ñawpaqman riyta munasqankunata rikuchinku; Whitewan Smithwan qhipaman kutiyta munasqankunata rikuchinku.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Huk nisqapi Números qillqamanta qayna qhawasqanchikpi huk aswan yuyaychasqa nisqaqa kaymi: qhipa hatun hatarikuynin, mayqenchus llapa hatarikuqkunata chunlla chunlla wañuyman churaspa ch’in pampa puriypi tawa chunka watakunapi chinkachin, chaymi iskay hatun willakuykunaq huknin, mayqenkunataq Bibliapa willakuyninpi “huk p’unchaw huk watapaq” kamachiyta sayachin; chayqa ichapas aswan ancha allin profétic kamachiy karqan, mayqentaq Miller llamk’achirqan wiñay allin willakuypa qhawayninta hinallataq ñawpaq angelpa willakuynintapas kicharinanpaq. Kay kamachiyta sayachiq huknin bíblica testigotaq Ezequiel qillqapi tarikun.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Chaynata hunt’asqankita qhipaman, paña laduykipi yapam siriy, Judá wasipa huchanta tawa chunka p’unchaw apanki: sapa p’unchawta huk watapaq churani. Ezequiel 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Imaynallataq aswan achkha kuti mana reparakusqa kachkan iskay versículokunamanta, mayqinkuna wata huk p’unchawpaq nisqa kamachiyniyoq principio-ta sayarichirqanku, chay iskaynin versículokunapa historiamanta contexto-ninku.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Allpata maskasqaykichis p'unchaykunapa yupayninman hina, tawa chunka p'unchay, sapa p'unchay huk wata hina, huchaykichiskunata aparinqichis tawa chunka watakuna, hinaspan yachankichis ñoqa simiyta p'akiskasqayta. Números 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Yupaychaskan Números qillqapi tarikusqan ñawpa Israelpa qallariyninpi karqan, hinaspataq Diospa tratonwan llaqtan runakunapa hatarikuyninta rikuchirqan; Ezequiel qillqapi yupaychaskañataq ñawpa Israelpa tukukuyninpi karqan, hinaspataq Diospa tratonwan llaqtan runakunapa hatarikuyninta rikuchirqan. Qallariypi muchuyqa chunlla pampapi wañuy karqan, tukukuypitaq awqankunapa allpanpi watachasqa kaywan sirvichisqa kay karqan. “P’unchaw wata rayku” nisqa kamachiyqa trato llaqtapa hatarikuyninta aswan sut’inchan. Iskay muchuykuna, huknin qallariypi, huknintaq tukukuypi, ichaqa iskayninku sapaq. Ñawpaq kaqqa chunlla pampata purishaspa pisiy-pisiy wañuy karqan; qhepa kaqqa chiqap Babiloniapi prisionpi apasqa kaywan sirvichisqa kay karqan.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Chaymi Moiséswan Aarónwan tukuy huñunasqa Israelpa churinkunapa ñawpaqenpi uyankuman urmaykurqanku. Hinaspa Josué, Nunpa churin, hinallataq Caleb, Jefonepa churin, mayqenkunachus hallp’ata rikamurqanku, p’achankuta llik’irqanku. Hinaspan tukuy Israelpa churinkunapa huñunasqanman rimarqanku, nispa: Hallp’a, maynintachus purirqanchik chayta rikamunanchikpaq, ancha allin hallp’am. Sichus Señor ñuqanchikwan kusikunqa, chayqa kay hallp’aman yaykuchisunchik, qusunkitaq; ñuñuwan misk’iwan phaway hallp’a. Ichaqa ama Señorpa contranpi hatarinchikchu, amaña chay hallp’api tiyakuq runakunatapas manchakuychikchu; paykunaqa ñuqanchikpaq t’antam hina kanku: amparakuyninku paykunamanta anchurapusqanña, Señorñataq ñuqanchikwan kashan: ama paykunata manchakuychikchu. Ichaqa tukuy huñunasqa nirqan rumikunawan samq’aykuspa wañuchinankupaq. Chaymantataq Señorpa k’anchaynin rikurirqan tinkunakuq toldopi tukuy Israelpa churinkunapa ñawpaqenpi. Hinaspan Señor Moisésta nirqan: Hayk’aqkamataq kay llaqta phiñachiwashan? hayk’aqkamataq mana iñiwanqachu, paykunapa chawpinpi rikuchisqay tukuy unanchakunakrayku? Unquywan paykunata maqaspa tukuchisaq, herenciamantapas qichusapusaq; qanmantaq paykunamanta aswan hatun aswan kallpasapa suyuta ruwasaq. Hinaspan Moisés Señor-ta nirqan: Chayqa Egiptomanta runakuna uyarisunqaku, qampa atiynikiwan kay llaqtata paykunapa chawpinmanta orqomusqaykirayku; hinaspan kay hallp’api tiyakuqkunaman willanqaku: paykunaqa uyarirqankuña qan Señor kay llaqtapa chawpinpi kasqaykita, qan Señorqa uya uya rikukusqaykita, puyuykitaq paykunapa hawanpi sayasqanta, ñawpaqenkuta purisqaykita p’unchaypi puyu sayarichisqa rukunapi, tutapitaq nina sayarichisqa rukunapi. Kunanqa, sichus kay llaqtata huk runata hina llapallanta wañuchinki, chayqa sutikimanta uyariq suyu runakuna rimanqaku, nispa: Señorqa manam atirqanchu kay llaqtata chay hallp’aman yaykuchiyta, mayqentachus paykunaman jurarqan; chayraykun paykunata ch’inneq pampapi wañuchirqan. Kunanqa, mañakuyki, Señorniypa atiynin hatunyachisqa kachun, rimasqaykiman hina, nispa: Señorqa unay suyaqmi, ancha khuyapayakuqmi, mana allinta rurasqata huchatapas pampachaqmi, huchallikuytapas; ichaqa manam huchayuqta mana huchayuqta hinachu qhawarin, taytakunapa huchanta wawakunaman watukun, kinsa kaq mirayman, tawa kaq mirayman kama. Kay llaqtapa mana allin rurasqanta, mañakuyki, hatun khuyapayakuynikiman hina pampachay, imaynachus kay llaqtata Egiptomanta kaykama pampachamurqanki, chay hinata. Números 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Kaykunataq qillqasqapi rikuchisqa willakuyqa huk bíblica unanchaman tukurqan, chaytaqa “phiñasiy p’unchaw” nispa sutichanku. “Phiñasiy p’unchaw” nirqantaqa Salmo noventa y cinco, Jeremías treinta y dos, chaymanta Hebreos trespi rimanku; ichaqa kunanqa mana chay unanchamanta parlasaqchu. Ñawpaq pasajepi reqsichisqa huk ancha importante principio kan, chaytaqa reqsiytaqa tiyan. Chay principiotaqa profeta Samuel, Lucifer, Ellen White, hinallataq kay pasajepi Moiséspas rikuchinku.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Hinaspanmi nirqanku: Qanqa machuyasqañam kanki, churiykikunapas manam ñanniykikunapi purinkuchu; kunanqa huk reyta churapayku, payqa tukuy llaqtakunahinam juzgawanaykupaq, nispa. Chay nisqankutaq Samuelman mana allinchu rikurqan, reyta quwayku juzgawanaykupaq nisqankurayku. Hinaspan Samuelqa Señorman mañakurqan. Señorñataq Samuelta nirqan: Llaqtapa rimayninta uyariy llapa imachus qanta ninki chaypi; paykunaqa manam qantaqa wikch’unkuchu, aswanqa noqatam wikch’uwanku, paykunapaq ama reyniyta munasqankurayku. Egiptomanta orqomusqay p’unchawmanta kay p’unchawkama llapa rurayninkuman hina, noqata saqespanku huk dioskuna serviq kasqankuman hina, chayhinallataq qantapas rurashasunkim. Kunanqa paykunapa rimayninta uyariy; ichaqa allinta willay hinaspa sut’ita yachachiy imayna kawsaynin reyqa paykunapa hawanpi reynanqa chayta, nispa. Hinaspan Samuelqa Señorpa llapa rimayninkunata reyta mañaq llaqtaman willarqan. Hinan nirqan: Kaymi kanqa hawapi reynaq reypa imaynaynin: Churiykikunatam hap’inqa, paypa kikinpaq churananpaq, carretanman, caballopi puriqninman; wakinkunataq carretankunapa ñawpaqninpi phawachinqa. Hinaspapas waranqakunapa umalliqkunata, pisqa chunka runakunapa umalliqkunatapas churanga; wakinkunataq chakrankuna yapunankupaq, pallayninta oqarinankupaq, guerrapa llamk’anankunata ruranankupaq, carretankunapa imankunatapas ruranankupaq churanga. Ususiykikunatapas hap’inqa mishk’i rurayman, yanuyman, tanta rurayman churanaqpaq. Chakraykikunata, uvas chakraykikunata, olivo chakraykikunata, aswan allin kaqkunataraq hap’inqa, sirviqninman qonanpaq. Muruyniykikumanta, uvas chakraykikumantapas chunka hukniyuqta hap’inqa, kamachiqninkunaman hinaspa sirviqninkunaman qonanpaq. Qari yanapayniykikunata, warmi yanapayniykikunata, sumaq waynakunata, asnuykikunatapas hap’inqa, llamk’ayninman churanaqpaq. Ovejaykikumantapas chunka hukniyuqta hap’inqa; qankunataq paypa sirviqnin kanqankichik. Chay p’unchawpiqa qankikichik akllasqayki reymanta qapariqkunkichik; ichaqa Señorqa chay p’unchawpi manam uyarisunkichikchu. Ichaqa llaqtaqa Samuelpa rimayninta kasukuyta mana munarqankuchu; aswanmi nirqanku: Manam, noqaykupaqa rey kanqa; noqaykupas tukuy llaqtakunahinam kanaykupaq; reymi juzgawasun, ñawpaqniykupi lluqsinqa, maqanakuykunaykutapas maqanqaq, nispa. Hinaspan Samuelqa llaqtapa llapa rimayninta uyarirqan, Señorpa rinrinman hinataq kutichispa willarqan. Señorñataq Samuelta nirqan: Paykunapa rimayninta uyariy, huk reyta paykunapaq churay, nispa. Hinaspan Samuelqa Israel runakunata nirqan: Sapankamaykichik llaqtaykichikman ripuychik, nispa. 1 Samuel 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
Kay pasajepi, ñawpa Israelqa Diosta rey-ninkuta hina mana chaskirqankuchu, hinaspa kay historiataq qhawarichin chay p’unchawman, maypachachus willakurqanku mana huk rey-niyoq kasqankuta, aswanqa Césarlla rey-ninku kasqanta. Diospa teocracian-ninta mana chaskirqanku, hinaspa allin allinta mañakurqanku kikin runa masinkumanta rey qosqa kananpaq; ichaq tukuyninpi willakurqanku rey-ninkuqa romano rey kasqanta. Qhipa p’unchawkunapi romano reyqa Roma llaqtapi papa kasqanmi.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ichaqa paykunaqa qaparispa nirqanku: ¡Qichuy payta, qichuy payta, chakatanapi wañuchiy! Pilatoqa paykunata nirqan: ¿Qankunapa Reyniykichista-chu chakatanapi wañuchichisaq? Kurakkuna sacerdotekunaqa kutichirqanku: Manan huk reyniyku kanchu, aswanqa Césarlla. Juan 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Teocraciata qhesachikuyqa chayhina phiñachiqmi hinaspa sapallanman chaylla yaykuchiqmi kasharqa Samuelpaq, chayrayku payqa hamut’arqa profetapa oficionninta qhesachisqankuta hina. Ichaqa Diosqa allinta rikhuchirqa Samuelman paykunaq qhesachikuyninkuqa Diospa contranpi kasqanta, manataq profetapa contranpichu. Kay iskay pasajekuna, Moisespa hinaspa Samuelpa profetapa t’aqanakuyta ñawpa Israelpa hatarikuyninwan rikuchispa, chay hatarikuy qhepaman hamuq muchuyqa manam ñawpa Israelpaq tukukuyninchu karqa. Kunanpas huk huñu karqa Josuéwan Calebwan representasqa, mayqenkunaqa Aypasqa Suyuman yaykunqaku karqa, hinaspa Samuelpa willakuyninpi ñawpa Israelpa tukukuyninqa karqa Israelpa reykunanpa tukukuyninpi, mana qallariyninpichu.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Moisésqa Dioswan yuyaychakurqan payqa ñawpaq Israel runakunawan llank’ayta qatiykunanpaq; imaraykuchus Moisésqa yuyaychakurqan chay pachallapi paykunata tukuchiyqa pantasqa rikuchinqa kasqanta llaqta salvasqanpa qullana willakuyninta, hinallataq Paypa nisqan siminta paykunata pusananpaq chay hallp’aman Diospa Abrahamman prometesqanman. Kaypi nisqaqa kaymi: Diosqa akllan hatariy mana kasukuyqa ruwasqa kananpaq hinallataq qatiq kananpaq, maypachachus Pay munan chay mana kasukuyninta sut’i cheqaq kaypa testigun kasqanpaq.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Allin kawsayniyoq phiñakuyninmi Samuelpa rikuchisqan karqa, chay hinallataqmi Ellen Whitepas rikuchirqan.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Manam ñawpaqpas mana rikurqanichu ñuqanchik runakunapura hina chayhina sinchi kikinkuta kusikuyta, hinallataq mana munayta chaskiyta hinaspa reqsiyta k’anchayta, imaynachus Minneapolispi rikuchikurqan. Rikuchisqa kani: mana hukpas chay huñunmanta, pikunachus chay tantanakuypi rikuchisqa espirituta waqaycharqanku, kutimunmanchu sut’i k’anchayman reqsinanpaq hanaq pachamanta paykunaman apachisqa cheqaq simipa ancha chaninniyuq kayninta, mana ñawpaqta kikinkupa hatunchakuyninkuta urayachispanku hinaspa confesaspanku mana Diospa Espiritunwan kuyuchisqa kasqankuta, aswanpas yuyayninku hinaspa sonqonku hunt’asqa kasqanta cheqnikuywan. Señorqa munarqan paykunaman qayllaykuyta, saminchayta hinaspa hampiyta paykunata kutirikusqankumanta; ichaqa mana uyariyta munarqankuchu. Paykunata kuyuchirqan chaylla espiritu, mayqenchus Korah, Dathan hinaspa Abiramta kallpachirqan. Chay Israel runakuna thirakusqa karqanku tukuy pruebata sayachiyta, mayqenchus qhawachinman karqan pantasqankuta; hinam ñanninkupi mana kusisqa kayllapi aswan-aswan purirqanku, chaymanta achkha runakuna aysasqa karqanku paykunawan huñunakunankupaq.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“¿Pitaq kaykuna karqanku? Mana pisi kallpayuqkuna, mana yachayniyuqkuna, mana k’anchasqa runakuna-chu. Chay hatarikuypi iskay pachak pichqa chunka kurakakuna karqanku, tantanakuypi reqsisqa, sutiyuq runakuna. ¿Imataq karqa paykunaq willakuyninku? ‘llapa tantanakuyqa ch’uyakuna kanku, sapankanku, Señor-taq paykunawan kachkan: chayrayku, ¿imaraykutaq qankuna kikiykichikta hoqarinkichik Señorpa tantanakuyinmanta hawaman?’ [Números 16:3]. Koré-taq yanapaqninkunawan kuska Diospa juicioynin ukhupi chinkarirqanku chaymanta, paykunaq llullachisqan runakunaqa mana rikurqankuchu kay milagropi Señorpa makinta. Llapa tantanakuy qaya paqarin Moisés-tawan Aarón-ta tumpaykurqa: ‘Qankunam wañuchirqankichik Señorpa llaqtanta’ [versículo 41], unquy-taq tantanakuy hawapi karqa, chunka tawa waranqamanta aswan runakuna wañurirqanku.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Minneapolis llaqtamanta lluqsiyta yuyarirqani chaypim Señorpa angelnin ñawpaqniypi sayarirqan, nispataq: ‘Ama hinachu; Diosqa kay chiqapi ruranaykipaqmi huk llank’ayniyoq kachkan. Runakunaqa Coré, Datán, Abiram ima hatarikuyninkuta yapamantan rurashanku. Qamtaqa maypichus kanan chiqaykipi kananpaqmi churayki, chaytaq mana k’anchaypi kaqkunaqa manam reqsinqakuchu; testimoniaykitaqa manam uyariyniykuta qoyqakuchu; ichaqa noqaqa qanwanmi kashaq; graciaymi, atiyniywan kuska, hap’ipakusunki. Manam qamtachu pisipachanku, aswanpas kachamuykunatawan chaskichisqay mensajeta, llaqtayman apachisqayta. Paykunaqa Señorpa siminta pisipachasqankuta rikuchirqanku. Satanásmi ñawinkuta ñawsayachisqa, taripayninkutapas waqllichisqa; hinaspa mana sapa alma kay huchankumanta arrepientekunqachu chay mana santoyasqa sapankaymanta, Espíritu Diospa contra insultota rurachkan chaymanta, tutayaypi purinqaku. Candelerotaqa kawsanan cheqamantan hurqusqaymi, mana arrepientekuspa kutirikunku chayqa, paykunata hampinaypaq. Espiritual rikuyñawinkutaqa tutayaywan pakasqanku. Manam munarqankuchu Dios Espírituyninta atiynintawan rikuchinanpaq; imaraykuchus simiymanqa burlakuywan, millaychakuq sonqoyuqmi kanku. Saqra kusiy, yanqa pukllay, asikuy, burlakuyqa sapa punchawmi rurakushan. Manam sonqonkuta churankuchu maskhawanankupaq. Kikin nina hap’ichisqankupa ch’isillanpi purishanku, hinaspa mana arrepientekuspaqa llakiyllapim sirinqaku. Kayhinatan Señor nin: Ruranayki puestoype sayay; noqaqa qanwanmi kani, manataqmi saqesqaykichu nitaq jayrisaqkichu.’ Kay simikuna Diosmanta kaqtaqa manam mana kasukuyta atirqanichu.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Hermana Whiteqa Samuelpa yuyayninwan kikinchakarqan, hinaspata willasqa karqan rebeldekunawan, paykunapa rebelionninkuwan ima qhipariy, hinaspa paypa “ruwanan” “puesto”-npi “sayay.” Mandasqa karqan puesto-ninta sayananpaq, chaymanta qhipa payqa (profetisa) nispa yuyarqanña rebeldekunata, paykunapa rebelionnintawan ima, kikinkumallanman saqiyta.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Ñawpaq rimarisqapa kamachiynin, Alpha y Omega nisqapa yachachiy prinsipiyoqninpa huk hatun rak’in kasqanrayku, reqsichin imatapas huk ñawpaq kutipi rimarisqantaqa ancha hatun importanciayuq kasqanta. Luciferpa hatarikuyninpa qallariyninwan tupaqmi kasharqan Dios munaspaqa, Luciferpa yuyaynin ukhupi paqariq huk ñawpaq kikinpaq yuyayllapuni rikurimuqtin, payta chinkachinampaq llapa kallpayoq kasqanmanta. Diosqa Lucifer-ta ruwasqan ukhummanta hurquyta atirqan, hinaspa chayta ruwananpaq akllaykuspaqa, huk hina ñanpi ruwayta atirqan, chaymanta huknin angelkunapas ima pasasqanta mana yachay atinqankuchu. Chayqa mana rurarquchu, ari, wakin imakunawan kuskaqa chayta ruwanman karqan chayqa kikinpa kayninmanta ñak’arichiy kanman karqan; ichaqa chay kikinta ruwanampaq saqispaqa ruwanampaq kamachikuq paqarichiq kallpataqa hap’irqanmi. Ichaqa mana rurarquchu. Suyakuyninwanmi saqerqan chay hatarikuypas kikinpa kayninpa testigun kasqanman tukunanpaq, hanaq pachapi qallarisqa ch’aqwaypa testimoniomanta huk rak’i kanampaq, hinaspa qhipaman kay pachaman chayamunanpaq. Kaytam Moisespa rimarinakuyñinqa ñawpa Israelpaq rurarqan. Diosqa saqerqan hatarikuq mirayta chunkaq pampapi wañunankupaq, hinaspa chay historiata biblia ejemplorayku apaykacharqan wiñay evangelio-man tupaq cheqaq kaykunata astawan ñawpaqman purichinampaq.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Chaynallatataqmi, Diospa rey hina mana chaskisqa kasqan Samuelpa p'unchayninkunapi. Samuelqa kamachisqa karqa ñawpaqman purinampaq, ruwananpi sayarinampaq, Samuelpa sapaq yuyayninkuna chaymanta profético yachayninpas kachkaptinpas. Kay Diospa profético, histórico qhawanapaq atiyninmi reqsisqa kachkan Babilonia llaqtaman apasqa kaymanta qhipa templo yapamanta hatarichisqapipas. Diosqa ñawpaqmantapacha willarqa, hinallataq kamachirqa setenta watakunapi prisionpi kasqankuta tukuy imapi: Jerusalénman kutimuyta, Jerusalén yapamanta hatarichiyta, templota, callikunatawan perqakunatawan. Paymi churarqa pachakunaq profecíankunata, mayqan pachapi prisionmanta cacharisqa kanankuta reqsinankupaq. Paymi sut'incharqa hayka decretokuna kasqanta iskay chunka kinsa pachak iskay pachak wataq qallariyninta señalanankupaq. Paymi Cirota sutimpi reqsichirqa, mana Diosta yupaychaq reyta, ñawpaq decretowan kay rurayta qallarinanpaq. Jerusalén yapamanta hatarichiyqa, templota hatarichiyqa, tukuyninmi sapa-sapa sut'inchasqa karqa, paytaq sayachirqa cheqaq runakunata, profetakunatapas, chay llamk'anata hunt'anankupaq.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Tukuy rikuchisqa divina profética yachayñin ñawpaqmantapacha, hinallataq intervencionninkunapas kashaptin, Babiloniaman apasqa kanankupaq apaq hatarikuyninqa ñam tukuchirqan Diospa llaqtanwan sapan kikin presencia kasqanta. Shekinah gloriaqa manam hayk’aqpas kutimuraqchu wakinmanta hatarichisqa temploman. Tukuy kay historiataqa llamk’achirqanku profética estructura qunaypaq, pacha tukuyninpi historiapaq, ichaqa temploqa manam kutin hayk’aqpas bendecisqachu karqan shekinahpa presenciawan Santísimo Lugarninpi. Chayrayku, wakinmanta hatarichisqa temploqa manam Diospa presencianmanta testimoniochu karqan, aswanqa Israelpa hatarikusqanmantam. Ichaqa chay historiapa profetakunaqa, Samuel hina, Sister Whitepas Minneapolis llaqtapi, profetakuna hina kaspanku sirviytaqa hinallataqmi qatiqkanku.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Luciferpa hatariynin sayk’usqanmi ñawpaqta rimaypi rikuchisqa kachkan Cristowan Satanáswan hatun ch’aqwaypi, hinaspapas Diosqa saqirqan chay hatariy puriyta kikinpa munayninkunapaq. Samuelpas, Israelpa wakin nacionkunahin kayta munasqanpaq chiqap phiñakuyniyoq kashaspapas, kamachisqa karqan ñawpaq iskay reyta hawiywan churaypi yanapananpaq. Hinallataq Diospa profetankunapas yanaparqanku Diospa templonta yapay hatarichiyta, chay temploqa mana hayk’aqpas kutimunqachu Diospa shekinah qayllayninwan.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
1863 watapi Adventismopa hatarichisqa hatun mana kasukuyta pakayta munaspa, profétic Simiq contra “cuentokunaq platonkuna” nisqankuta llamk’achiqkuna, hinaspa imaraykuchus 1863 watapi imapas mana allin rurasqa karqan chayqa, profetisa warmiqa chayta hark’anman karqan nisqa yuyaypa lógicanninpim rimayninkuta sayachikunku, paykunaqa munayllawan mana yachaq kanku Diospa contranpi hatarikuymanta ñawpaq kaq rimariypi reqsichisqa ñawpaq principio-manta. Diosqa paypa kikin munayninrayku hatarikuyman saqen; hinaspa profetankunaqa chay hamuq hatarikuykunapi mana huk lado hap’ispa, utaq upallalla qhepakunankupaq pay akllan chayqa, chayqa Paypa akllayninmi.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
1844 watamanta 1863 watakama pacha, Puka Lamar qhepanta ñawpaq Israel runakuna chunka pruebakunapi mana atisqankuwan rikch’achisqa kachkan chay pruebakuy puriyta qhawariyta qallarispa, kay Bibliaq cheqaq kasqanta allinta entiendenayku ancha wakinmi. Diospa profetankunaqa paypa profetankuna hinam llamk’anku kasukuy pachakunapipas, mana kasukuy pachakunapipas; hinallataq wakin kutiqa mana protestankuchu imakunatapas, hawa qhawariyllapiqa profeta protestananpaq kasqanman rikch’akuchkanman chaykunata. Wakin kutiqa sut’itam reqsinku hatarikuq mana kasukuymanta, ichaqa hark’asqa kanku; wakin kutitaq Señorqa makinwanmi ñawinkunata pakaykun chay hatarikuq mana kasukuymanta. Chay qhawayta reqsisqa kaptinqa, 1863 wataqa ancha chaninnaq markanman tukukun Bibliaq profecíanpi soqt’a qhapaq suyuq historiampi, Protestantismopa waqranpaqpas, Republicanismopa waqranpaqpas.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Profetakunawanpas rimarirqani, rikch'ayninkunatapas achkayayachirqani, hinaspa profetakunapa yanapayninwan uyarichiq rikch'achiykunata llamk'achirqani. Oseas 12:10.