My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.
Munayniyqa Joelpa profétiko testimoniunta rikuchiyta hinam, Pentekostespim Pedro imata rimasharqa, imata rurasharqapas chaypi Joelpa testimoniun reqsichikunampaq. Ciertota yachani Bibliam sut’ita willakusqanta Pentekostespim Pedro imata rurasharqa, imata rimasharqapas chaymanta; ichaqa maskhashani yachayta imatataq Pedro profétikamente tipificasharqa qhepa paranpa historiapin, Pentekostespa mensajen Joel qelqap hunt’akusqan simikunapi churashaqtin.
Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.
Pedroqa Diospa puchuq ayllu runankunapa unanchaqninmi, hinaspataq mana Pentecostéspi sapaqllachu rikuchisqa kachkan, aswanpas Mateo 16pi Cesarea Filipospiwanmi rikuchisqa kachkan. Cesarea Filiposqa Daniel 11 qillqapa chunka kimsayuqmanta chunka pichqayuq kama versículokunapim tarikun; chay kimsa versículokunaqa huk maqanakuytam qhawachin, mayqinchus ñawpaqta hunt’akusqa karqan chay historiapa pacha tiempollanpi, imaynachus Cesarea Filipos sutiyuq karqan Panium nisqa sutiyoq. Chunka kimsayuqmanta chunka pichqayuq kama versículokunaqa ñawpaqchanku chunka suqtayuq versículota, mayqinchus Estados Unidospipi domingo leyta reqsichin. Chunka versículoqa 1989 watapi Unión Soviéticaq urmaynintam reqsichin. Daniel 11 qillqapa chunka versículomanta chunka suqtayuq versículokamaqa 1989 watamanta domingo ley kama tiempota qhawachin, chay tiempotaq kikin kapítulopi tawa chunka versículopa “pakasqa historia” nisqanmi.
The Hidden History in BOLDFACE
Pakasqa Willakuy BOLDFACE nisqapi
1798
1798
And at the time of the end shall the king of the south push at him:
Chay tukukuypiqa uray llaqtapa qhapaqninmi payta kallpachinqa:
1989
1989
But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.
Chayqaqa wawankunaqa hatarinqaku, hinallataq achka atiyniyuq hatun ejército-kunata huñunqaku; hinaspataq norte llaqtapa qhapaq kamachiqninqa paypa contranpi muyu wayra hina hamunqa, carroswan, caballopi puriq soldado-kunawan, achka barco-kunawanpas; llaqtakunaman yaykunqa, unu lluphi hina hunt’aspa pasapunqa. Chaymanta hukninqa cheqaqtapuni hamunqa, hunt’aspa pasapunqa; hinaspataq kutimunqa, yapamanta kallpachakuspa, chayamunankama paypa sinchi pukaraman.
2014 the battle of Raphia
2014 watapi Raphia maqanakuy
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.
Uray llaqtapi reyqa phiñakuywan kuyuchisqa kanqa, hinaspan lloqsispa paywan maqanakunqa, chay norte llaqtapi reywan; payqa hatun achka runakunata huñuchinqa; ichaqa chay achka runakunaqa makinman entregasqa kanqaku. Hinaspa chay achka runakunata apaqtin, sonqonqa hatunchasqa kanqa; hinaspan achka chunka waranqa runakunata urmachinqa; ichaqa chaywanqa mana kallpanchasqa kanqachu.
The battle of Panium (Caesarea Philippi)
Paniumpa maqanakuy (Cesarea de Filipo)
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
Chinchay suyuq reyñin kutimunqa, ñawpaq kaqmantapas aswan hatun achka runakunata huñuspa; hinallataq wakin watakuna qhipaman cheqaqtapuni hamunqa hatun ejercitowan, achka qhapaq kaywanpas.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
Chay p'unchaykunapi achkakuna hatarinqaku uray llaqtapa qhapaq reyninpa contra; kikintaqmi llaqtaykimanta suwa runakuna hatunchakunku musqhoyta sayachinankupaq; ichaqa urmanqaku.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
Chaymi, hanaq llaqtap qhapaqnin hamunqa, allpata huqt’achispa, ancha sinchita amachasqa llaqtakunata hap’inqa; uray suyuq kallpankunataq manan sayayta atinqachu, nitaq akllasqa runankunapas, nitaq ima kallpapas kanqachu sayayta atinampaq.
The Sunday law in the USA
Domingupi ley Estados Unidos de América llaqtapi
But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.
Ichaqaqaq hamuq yaykusqanqa munasqanman hina ruwanka, paypa ñawpaqenpiqa “mana pipas sayanqachu”; hinaspa “hatun sumaq allpapi sayanqa”, chay allpataq makinqa tukuchinqa. Payqa hatun sumaq allpamanpas yaykunqa, achka llaqtakunaq atipachisqa kanqa; ichaqa kaykunam makinqanmanta qispinqaku: Edom, Moab, hinaspa Ammonpa churinkunamanta ñawpaq kaqkuna. Makinta mast’arinqa llaqtakunapa contranmanpas; Egipto allpapas manam qispinqachu. Daniel 11:40, 10–16, 41, 42.
When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.
Pedroqá proféticamente Cesarea Filipope (Panium)pi kashaqtin, Pentecostésqa qepa tamya pacha kashan, chaymi payta churan tawa chunka versículopi “pakasqa historiapi”. Munani rimayta kunan Ucrania llaqtapi guerraqmantam, chayqa chunka hukniyuq capitulopa chunka hukniyuq versículonpi rikuchisqa kashan, hinallataq hamuq Panium guerraqmantapas, chunka kimsaqniyuqmanta chunka pichqayuqkama versículokunapi, mayqinmi pusan kimsaq kaq Hatun Mundial Guerraman; chaykunaqa hawa ruwaykuna 1989 watamanta Domingo ley kama kashan. Ichaqa kunanqa reqsichkashanchik kimsaq kaq angelpa historianta, 1844 watapa octubre killapa iskay chunka iskayniyuq p’unchawmanta 1863 watapi huk legal iglesia paqarisqankama.
The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.
Chay siq’i rikuchin kimsa kaq angelpa chayamusqanta 9/11 (1844) p’unchawmanta Domingo ley kama (1863). Domingo leyqa Emancipation Proclamation nisqawan unanchasqa karqa, libertad willakusqanta qallarichispa; chayhinaqmi Domingo leyta unanchan, maypichus libertad qichusqa kanqa. Ñawpaq Republicano prezidentepa willakusqan libertadmi unanchan qhipa Republicano prezidentepa qichusqan libertadta—paymi profecía nisqaman hina churakusqa kashan Domingo leypi dictador tukunanpaq.
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Llaqtanchik kamachikuyninpa principiosninkunata hina ñakarichispa, Domingo p’unchay kamachiyta churananpaq, Protestantisqaqa kay ruwasqanpi papakunapa iglesianwan makinta huñuspa hukllaykukunqa; chayqa manam ima hukñachu, aswanqa kawsayta qoykuymi chay tiraniaman, mayñan unaymanta ancha munaspa suyasqanmanta kutimunanpaq, hukmantaq ruwaypi despotismoman sayarinanpaq.” Testimonies, volumen 5, 711.
742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.
742 a.C. watam qallarirqan alpha historiata, Isaías qanchis versículo pusaqpi kaq pacha profeciakunata qallarispa, chaykunaqa 1863 watapi omega hunt’asqaman chayarqan. 742 watapi Ahaz, ura reino Judápa reynin, chunka ayllukunamanta rurasqa hanaq reinoq contranpi huk guerra civilman yaykusharqan. 742 a.C. historiataqa Judápi rikuchirqan, qillqasqa Simikunapi literal llaqtan sumaq allpa kasqanpi, literal judíokunawan hunt’a, hinaspa pasajepi millay hinaspa mana yuyayniyuq rey Ahazwan representasqa—chayhina 1863 watapi omega historiata tipificaspa. 1863 watapi omega historiataqa hunt’akun Estados Unidos kay pachapa uywa kasqan pacha ukhunpi, Bibliapa profecianpi soqta reino kasqanrayku. Estados Unidosqa espiritual sumaq allpam, protestante cristianismomanta rurasqa, paykunaqa bibliapi espiritual judíokuna kanku. 742 a.C. alpha historiapi hanaqwan uraypa chawpinpi guerra civil kasqanqa 1863 watapi omega historiapi hanaqwan uraypa chawpinpi guerra civilta rikuchirqan. Iskay testigokuna kuskapiqa domingo kamachikuyman chaykama hawapi historiata rikuchinku, maypichus espiritual sumaq allpa yapamanta iskay claseman rakisqa kanqa.
In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.
742 a.C. watapi, norte llaqtakunapa atiyninqa Israelpa chunka ayllunkuna norte kaqkunawan Siriapa huñunakuyninta rikuchirqan; chayhinaqa hawamanta atiyniyuqwan huñunakuyninta unancharqan, imaynachus cumplikusqa karqan Guerra Civilpi, esclavitudta yanapaq papadupa yanapaynin esclavitudta yanapaq sur kaq estadokunaman qusqapi. Siriapa hawamanta yanapaqmasin 742 a.C. watapi, hinallataq Guerra Civilpi papadupa hawamanta yanapaqmasin, kay pachapi globalistakunapa huñunakuyninta, globalista demócratakunawan kuska, MAGA-ismopa contran maqanakusqankupi reqsichin; chay maqanakuymi qallarikurqan 2015 watapi, tawa kaq, aswan qhapaq presidente sayariqtin, chaywanpas Grecia suyu llapanta kuyuchirqan Daniel chunka hukniyuq, iskay kaq versículopi nisqaman hina. Chay kuyuchiyninqa Joel qillqapi mana Diospi iñiqkunapa rikch’ariyninta reqsichin. “Grecia” hinallataq “heathen” nisqakunapas dragón atiyniyupa unanchankuna kanku; paymi mundo llapanta Armagedónman pusayku, bestiawan llulla profetawan huñunakuspa.
In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.
2015 watapiqa mana Diosta reqsiqkuna rikch’arirqanku Joelpa profetiku qayakuyninman Josafatpa pampaman, paymi chayta suticharqa juicioq pampa nispa. 2015 watapi Donald Trump willakuyta ruwarqa presidente kayman postulananmanta; chay hinaqa kuyuchirqan globalistapa imperiunta, Grecia hina rikuchisqanta, hinaspa mana Diosta reqsiqkuna puriyninkuta qallariyrqanku Armagedónman, hinaspa uk watalla pasasqan qhepata Ucraniapa guerram qallarisqanmantapacha, Daniel 11 nisqapa chunka hukniyuq versiculon hunt’akusqanman hina.
The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?
742 a.C. watapi 1863 watapi llaqtapura awqanakuykuna rikhuchinku Domingo kamachiypa historianta, chaymi Biblia profecíapi soqtak kaq reinoq tukukuyninta señalachin. Chay soqtak kaq reinomi qallarin Sapaqman Kutichiq Awqanakuymanta, chayrayku soqtak kaq reinoq tukukuynin Domingo kamachiypi rikhuchin Sapaqman Kutichiq Awqanakuypa kutimuyta, kikin pachapi llaqtapura awqanakuqkama kasqanpi. Ima sutichasqa kasqanpas, “llaqtapura awqanakuy” icha “sapaqman kutichiq awqanakuy” nisqapas, qhawariypa rikchayninmanmi sayan. Kunan Demócrata runakuna imata ruwashanku kamachikuywan maqanakuspa, qollqeta suwaspa, llullakuspa, mana kamachisqa yaykuqkunata yaykuchispa, hinaspa willakuywan umachakuspa, chayta sutichanku huk color-revolution nisqawan; ichaqa chay pacha kikillan ruraykunata, paykunaq globalista purichikuyninkunata hark’aq almaskunaqa, “civil” ch’aqwayta hatarichiy hina qhawanku. ¿Antifaqa huchasapaq runachu, utaq héroechu?
The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.
Ishkay ñawpaq pacha awqanakuykunaqa hukllam rakinakuq awqanakuyta rikuchinku, chayqa qhipa Republicano umalliqpa historiampi pasaq. Ñawpaq Republicano umalliqwan hina, chay awqanakuyqa qhipa Republicano umalliqwan atipaykusqa kanqa, paytaq ñawpaq Umalliqwan unanchasqa karqa, paymi hinallataq Revolucionario Awqanakuypi atipaq karqa. MAGA revolucionqa, Demócratakunapa nisqanman hina, kunan pacha “llaqta ukhupi ch’aqwaykunata” rurachkan. Sapaq runapa kikin políticapi sayayninman hina, kunan pacha awqanakuyqa ichapas revolucionario awqanakuymi utaq civil awqanakuy. Profeciapiqa iskayninmi.
1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.
1863 watapi domingo p’unchay kamachiyta rikuchin, hinallataq 1844 watapas chayta rikuchin, kimsa kaq angel domingo p’unchay kamachiypa willakuyninwan chayamusqanrayku. 1844 watamanta 1863 watakama pacha, qallariymantapacha tukukuyninkama, domingo p’unchay kamachiypa unanchanwan apasqa kachkan. 1846 watapi Whites nisqakunapa kasarakusqanku, sábado p’unchay waqaychasqanku, hinallataq Harmenmanta Whiteman sutichakuy tikrasqanku, October 22, 1844 p’unchaypi yaykusqa kasarakuy hunt’asqa kasqanta unancharqan, chay hunt’akuytaq kimsa kaq angelpa pruebanakuy ruwanapa qallariyninta unancharqan, imaynatachus manápa kimsa kutin sábado pruebanakuyqa Puka Lamar qochapi bautismomanta qhipaman chunka pruebakunapa qallariyninta unancharqan hina.
The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.
Manáqa ñawpaq kaq pruebay karqan, hinaspapas Kadeshpi chunka kaq pruebayta rikuchirqan; iskayninkuqa kimsa kaq angelpa willakuyninta rappresentanku, chayrayku Domingo kamachiytapas.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.
“Sapa semanapi paykuna ch’in pacha purisqankukama chunlla pampapi, israel runakuna kimsa kuti milagrota rikurqanku, chaymi yuyayninkuta allinta qhawayachinampaq sábado p’unchaypa santu kayninmanta: soqta kaq p’unchaypi iskay kuti aswan achka maná urmarqa, qanchis kaq p’unchaypitaq mana imapas urmarqachu, sábadopaq munaq rakiqa misk’i, ch’uya hinalla waqaychasqa karqa, huk kutikunaqa mayqin ima puchuq waqaychasqa kaptinqa manaña serviq karqanchu.” Patriarcas y Profetas, 296.
The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.
Chunka ñawpaq pruebakunaq ñawpaqnin karqan “maná” prueba, Apocalipsis chunka tawayuqpi kinsa angelkunaq kimsachakuy willakuyninta rikch’achispa. Maná hina, angelkunapas kimsachakuy willakuyta rikuchinku semanapa ñawpaq p’unchawninpi yupaychaymanta waqaychanapaq. Manápa kimsachakuy milagronqa “yuyayninkuta saminchaypaq rurasqa karqan sábado p’unchawpa sagradu kayninmanta,” chaymi, sut’inchayman hina, kinsa kaq angelpa rurananpas. Manáwan rikuchisqa kinsa milagrokunamanta ñawpaq kaqqa hanaq pachamanta tanta mikhuymanta karqan, hinaspa “mikhuy” qa alfa unanchan qhepa para pacha tiempomanta. Iskay kaq milagroqa iskay kaq angelpa willakuyninta rikuchin, maypichus inspiración simikunata hinaspa rimaykunata “iskaychayta” ruwan, Babiloniapa iskay urmayninkunawan unanchasqa pacha riqsichinapaq, imaraykuchus Babilonia urmarunña, urmarunña. Iskay kaq milagroqa soqta kaq p’unchawpi manápa tupuyninta “iskaychay” karqan. Kinsa kaq milagroqa qanchis kaq p’unchawpa sábado tantata waqaychasqa kaynin karqan.
As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.
Kimsa angelkunapa rikch’aynin hina, manáqa ñawpaq angelmi, chayrayku tukuy willakuyta apanan tiyan, mayqinchus Apocalipsis chunka tawañiqinpiqa kimsa angelkunapa llapa willakuyninmi kachkan. Ñawpaq angelqa kimsa angelkunapa willakuyninkunamanta huk fractalmi. Fractal nisqaqa sasa geometría rikch’ayninmi, mayqinta rakiyta atisun partesman, sapa partipas hunt’asqa tukukuyninpa uchuychasqa kikin copianta hina kaspa. Kay imayna kayqa sutinchaykusqa self-similarity nisqawan. Fractalkunaqa achka sasa sut’i detayuyuq kanku, mayk’aqpas aswan qayllaman qhawarispapas. Fractalkunaqa matemáticapi, biologíapi, físicapi, geologíapi, químicapi, astronomíapi, ingenieríapi, hinallataq achka huk yachay pampakunapipas rikurikunku.
The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.
Apocalipsis libroq chunka tawayuq t’aqapi kimsa angelkunapa “kimsa patayniyuq ruwanakuy” nisqanqa ñawpaq angelpa willakuyninpi rikuchisqa kachkan, chhaynataqmi ñawpaq angelqa kimsa angelkunapa “fractalninku” hina rikukun. Daniel libroq ñawpaq kimsa t’aqankunaqa sapaqmanmi ñawpaq, iskayñiqin, hinaspa kimsañiqin angelkunapa willakuyninkunata rikuchinku; Daniel libroq ñawpaq t’aqanpiqa chay kikillan “kimsa patayniyuq ruwanakuy” kachkan, imayna chay kimsa t’aqakunapi rikuchisqa kasqan hina, hinaspa imayna kimsa angelkuna ñawpaq angelwan tupachisqa kasqankupi hinataq.
The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.
Manápa kimsa kuti milagrun mikunapaq karqa, hinaspa Danielpa qelqen huk kaq capítuloqa mikunamanta rimarin. Danielqa mikhunata akllaspam dietapa pruebanta atiparqa, Babiloniapa mikhunanta saqespa legumbrekunata akllarispa. Chaymanta rikch’ayninraykum pruebaman churakurqa, hinaspa rikch’ayninqa huk rakiyta ruwarqa paypa uya rikch’ayninwan, Babiloniapa mikhunanta mikhukkunapa uya rikch’ayninwanpas. Iskay kaq angelpa willakuyninqa Babiloniamanta rakikuspa lluqsiyta waqyan, huk rakiy pacha historiapi maypichus iskay clasekuna rurakunku, chaymantataq rikuchikunku. Danielpaq chay iskay kaq pruebaqa Nebucadnezarpa kimsa kaq pruebaman pusarqa, mayqinchus huk kaq capítuloapi kimsa kaq prueba karqa, hinaspa kimsa kaq capítuloapi qori lantipa pruebanta unancharqa; chaytan Panay White kutin kutin domingo ley nisqawan reqsichin, mayqinchus kimsa kaq angelpa willakuynin. Danielpa huk kaq capítuloqa Danielpa ñawpaq kimsa capítuloqninkunapa fractalninmi, hinaspa chay kimsa capítuloqakunaqa Apocalipsis chunka tawañiyuq capítuloq kimsa angelkunata unanchanku; paykunamanta ñawpaq kaq angelpas Danielpa huk kaq capítulo pas llapa kimsa angelkunapa, llapa kimsa capítuloqkunapapas fractalninkunam.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.
“Sapa semanapim chay sunqun pampa chunlla puriykuyninkupim israel runakuna rikurqanku kimsa kuti milagrota, sábado p’unchaypa qullanan kayninta yuyayninkuman takyaypaq wakichisqa: soqta kaq p’unchaypi iskay kuti aswan achka maná urmaykurqan, qanchis kaq p’unchaypitaq mana ima urmarqanchu, sábadopaq waqaychasqa rak’iqa misk’i hinalla, ch’uya hinalla qhiparqan; huk tiempopi imapas waqaychasqa kaptinqa manaña llamk’achiy atina karqan.”
“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.
“Maná qosqanmanta tupaqkuna ukhupi, allin sut’inchayniyuq qhawariyta tariyku, chaymanta sut’ita yachakun: samana p’unchawqa mana qallarisqa karqanmanchu, achkha runakuna nisqankuman hina, leykuna Sinaípi qosqa kaptin. Israel ayllukuna manaraq Sinaíman chayashaqtinku, paykunaqa yacharaqkankuña samana p’unchawqa paykunapaq hunt’akuyña kasqanta. Sapa Viernes p’unchawpi iskay kuti rakiyta manámanta huñunaykupaq kamachisqa kasqankurayku, samana p’unchawpaq wakichikuspa, maypachachus mana urmamunqachu, chay samana p’unchawpa santu kayninqa sapa kuti yuyarichisqa karqan paykunaman. Hinallataq, wakin runakuna samana p’unchawpi lloqsispa maná huñuq rirqanku chayqa, Señorqa tapurqan: ‘¿Hayk’aqkamataq mana munankichikchu Kamachiykunata, Leyniykunatapas waqaychayta?’” Patriarcas y Profetas, 296.
Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.
T’antachispa hinaspa mannata mikhuq, chayqa qhawaqcharinmi Juanpaq, Apocalipsis libro chunka kaq qillqapi, angelpa makimanta huch’uy librotam hap’iq (huñuq) hinaspa chaymanta mikhuq.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Hinallataq angelmanman, hinaspataq nirqani: “Qoway huch’uy libroykita,” nispa. Paytaq niwarqa: “Jap’iy hinaspa mikhuy tukuyta; wiksaikitanmi hayaqtaq ruwasunqa, ichaqa simiypinqa misk’i hina misk’illa kanqa.” Apocalipsis 10:9.
John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.
Juanqa ñawpaqtaqa angelman riqsispa mañakunankuraq karqa, chaymantataq “huch’uy librot” hap’inankuraq karqa, chaymantataq “mikhunankuraq” karqa. Juanqa kimsa ñiqi puriykunata rikuchkan ñawpaq angelpa, angelman rispa hinaspa mañakuspa; chay qhepantataq iskay ñiqi hap’iywan, kinsa ñiqitaq mikhuywan. Huñuy chayri mikhuyqa, manápa kimsa pruebankunamanta ñawpaq kaqmi, ichaqa llapan kimsa maná pruebankunapa fractalnintam apallantaq. Manáta huñuspa hinaspa mikhuspaqa, Jeremíasta tipificashan.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Simiynikikuna tarisqa karqan, hinaspataq mikhurqani; simiynikikunaqa sonqoypaq kusikuywan kusisqa kanankama karqan: sutiykiwanmi sutichasqa kani, ay Apu Dios, ejercitokunapa Diosnin. Jeremías 15:16.
His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.
Jeremiaspa “simasqan rimasqankuna” tarisqa karqan, huch’uy liwruta maskhaspa chaymanta mañakusqan qhipaman. Paypa simin tarisqa karqan maná huñusqa kaptin. Maná huñuyta hinaspa mikhuq kasqankuqa, Ezequielta unanchan, payman qusqa liwruta mikhuqta; chayta ruwaspanmi reqsichin, liwruta mana mikhuyninqa hatariq wasi hina kasqanta.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
Qamqa, runa churiy, uyariy imatachus nisqayta qampaq; ama kaychu mana kasukuq hina chay mana kasukuq wasi hina: kichariy simiykita, mikuytaq imatachus qosqayta. Hinaqtin qhawaykaptiy, qhawariy, huk maki kachkasqa ñoqaman; chaypitaq kachkarqa huk qillqasqa k’illik’a; paytaq mast’arirqan ñawpaqniypi; chaypiqa qillqasqa kachkarqa ukhupipas hawapipas: chaypiqa qillqasqa kachkarqa waqaychasqakuna, llakikuy, hinaspa ay. Chaymantapas niwarqan: Runa churiy, mikuy imatachus tariyniki; kay k’illik’ata mikuy, hinaspa riy Israelpa wasinman rimamuy.
So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Chaymi simiyta kicharqani, payqa chay qillqasqa rollota mikhuchiwaraq. Hinaspataq niwarqan: Runa Churi, wiksaykita mikhuchiy, sonqoykita hunt’achiy kay qosqayki rollowan. Chaymantataq mikhurqani; simiypitaq misk’i hina k’acha misk’iyoq karqan. Ezequiel 2:8–3:3.
If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.
Ezequielqa icha libritota mana mikuyta munaspanqa, wasinpi hatarikuq runakunawan kashanmanmi; hinaspa “mikunampaq” nisqa “libropa rollon” rikuchisqa karqa “waqaykunata, llakiyta, hinaspa ay!” nisqakunawan, qhipa p’unchaykunapi kimsa kuti willakuyniyuq willakuyta rikuchispa. Qhipa p’unchaykunapa kimsa kuti willakuyninqa Apocalipsis chunka tawañiqpi kimsa angelkunapa willakuyninkunam; hinaspa Ezequiel chay kimsa willakuykunata rikuchisqan contextoqa Islampa hinaspa kimsakaj ay! nisqapa contextonmi. Chay kimsa willakuykunaqa alfatapas omegatapas charinku; kimsakajtaq “ay!” nisqañam, Islampa huk ñawpaq simbolon, chayrayku alfaqa omegawan tupananmi. Chayhinaqa “waqaykuna” nisqaqa 9/11-manta qallariq waqaykunatam rikuchin, qanchiskaj trompetapa hinaspa kimsakaj ay! nisqapa chayamusqanwan, chaymanta aswan-aswan hatunyarispa qanchis qhipa plaga-kunakama chayanankama. Apocalipsis chunka hukniyoqpi domingo ley nisqa “pachakuti”-pi, kimsakaj ay! utqayllam hamun; hinaspa inspiracionqa yachachiwanchikmi Isaías chunkañiqpi mana allin kamachikuy nisqaqa chay domingo ley kasqanta. Chay versículo qallarin “ay!” nispa, mana allin kamachikuykunata ruwaqkunapa contranpi.
Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.
Maná mikhuynin karqa kimsa pruebakunamanta ñawpaq kaq; iskay kaqtaq karqa allichakuy p’unchawpi “iskaychay”. Hinataq, ¿imatataq allichakuchkarqanku? Paykunaqa allichakuchkarqanku Sábado pruebarayku, chaymi kinsa kaq angelpa willakuynin.
That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.
Chay kimsa kuti milagroqa chunka pruebakunap ñawpaq, icha alpha pruebanpas karqan. Diosqa ñawpaq pasopi manáta qorqan, chaymanta iskayñiqin pasopi “doble” rakita qorqan, ichaqa kinsañiqin pasopiqa mana imatapas qorqanchu. Kinsañiqin pruebaqa ñawpaq iskay pruebakunamanta hukniraymi, imaraykuchus kinsañiqinqa litmus prueban. Chay kimsa pruebakunaqa chunka-paso pruebakuna rurayninpa alpha-ninta rikuchin, mayqinchus ñawpaq Cadeshman pusaykuchkan.
If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.
Sichuspa imaymana teologokunata, tarinkichikmi askha listakunata chunka pruebakunamanta, chaykunaqa tukunku ñawpaq Kadespi. Yaqa llapankum Red Sea-ta huknin kasqanta chay chunka pruebakunamanta churanku, wakinkunaqa churanku historiapi señalkunata Red Sea-man manaraq chayaspa, plágakuna ukhupi. Llapankum pantasqanku.
The first test is the manna. Paul identifies that the Red Sea crossing was baptism.
Ñawpaq pruebam manámi. Pabloqa reqsichinmi Puka Quchata chimparisqanku bautismo kasqanta.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.
Chaymantaqa, wawqe-panillaykuna, ama munanichu mana yachaq kaykichikta, imaynatas llapa ñawpaq taytakunanchik phuyup ukhunpi karqanku, hinaspa llapanku qochata chimpapurqanku; hinaspataq llapanku phuyupipas qochapipas Moisesman bautizasqa karqanku. 1 Corintios 10:1, 2.
Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.
Moisésqa Jesusman rikch’akuyta qhawachin, hinaspa Jesuspa bautizakusqanqa huk pruebay proceso kasqanta reqsichin, kimsa kutipi kasqanta, mikhunapa munayninmanta pruebaywan qallarispa chayta aswan sinchita qhawarispa. Chakataqa Egiptopi Pascuawan rikch’achisqa karqan. Puka Lamar qhepa ladunman lluqsisqankumanta, Cristoqa ñawpaq ruruchasqa haywarikusqa hina kawsarimusqa karqan. Juan Bautistaq makinmanta yaku p’ampamanta lluqsisqan p’unchaypi, Cristoqa (ñawpaq ruruchasqa haywarikusqa) tawa chunka p’unchayniyuq pruebay procesota qallarin. Bautizakusqanwan rikch’achisqa kawsarimusqan qhepata, tawa chunka p’unchaykuna karqan maypin Cristoqa discípulonkunawan uyapura tinkuspa purirqan. Pruebay procesoqa Puka Lamar ch’akiyta chimparisqamanta qallarimun, imaynachus Cristoqa yakumanta lluqsisqan ratopacha Espiritu rayku chunlla pampaman pusasqa karqan hina.
The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.
Cristopaq ñawpaq pruebanqa mikuy munaymanta karqan, imaraykuchus Hanaq Pantaqa hawkaqninchasqa llamk’ayninta qallarin Adán urmasqa kasqan cheqllapi. Puka Qochamanta lluqsisqamanta qhipaq ñawpaq pruebanqa kimsa kutichasqa maná prueban, Hanaq Pantapi kimsa kutichasqa pruebata rikuchiq. Cristopa pruebanqa yakumanta lluqsisqamanta qhipanpi qallarikurqan, chayrayku chunka pruebakunapas yakumanta lluqsisqamanta “qhipa” qallarinanku. Hinaspan Cristoqa huk kimsa kutichasqa pruebaywan tinkuchisqa karqan, mikuy munaypa muyuriyninpi churisqa, imaynachus chayta rikuchirqan manápa kimsa kutichasqa prueban, Espíritu ñawpa Israelta Egiptomanta qarqospa ch’in pampa-man pusasqanmanta qhipa qallarisqan.
The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.
Huk listakunaqa, chunka pruebakuna Kadeshpi tukukuqkama ima hatarikuyninkunatachus rikuchinman nispa yuyaymanakuspa, Aaronpa quri becerro nisqa hatarikuynta chay chunka pruebakunamanta huknin kasqanta reqsichinku; ichaqa pantasqanku.
The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.
Quri wank’a urquchkaq quri becerro nisqapa phiñachisqan iskay pruebakunata rikuchin. Chayqa quri becerro nisqapa simbolismonpi huk ancha esencial kaqmi. Runakuna Dios mana rikunqachu nispa yuyarispa rikuchisqanku idolatría qhepamanqa Moisespa kutimunqan hamurqan. Chaymantataq runakuna huk akllayta ruwarqunku, Moisespa rikuchisqan hina Diospa ñawpaqenpi llapan rikuyllapi idolatrakuna hina qhepakuyta.
In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.
Iscay hatun kuti aswan hatarichisqa hatun qhispikuy pi, rikunchik profético rakiyta ayllukunapi, maypichus Leví ayllu sapanlla churasqa karqa santuario llamk’anapaq, imaraykuchus chay hatun qhispikuykama, santuario llamk’anaqa sapa ayllumanta kuraj paqarisqawan rurasqa kanan karqa. Manaña chayna kanqachu karqa. Kunanqa Leví ayllu, cheqaq kasqanmanta, templo-ta waqaychanqa. “Rakiy” utaq iskayman t’aqayqa qurikallpa becerro profético característicanmanta huk imapasmi.
Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.
Aaronpa hatarikuyninmi Jeroboampa, Israelpa hanaq allpapa ñawpaq rey-ninpa hatarikuyninta rikch’achirqa. Jeroboamqa qori becerrokunata “iskaycharin”, hukninta Betelpi churaykuspa, huknintataq Danpi. Aaronpas Jeroboampas sutinchasqanku kikinchakuq willakuykunatam rikuchkanku, chaymi animalpa imagenninpa rurasqa kasqanpa willakuynin. Animalpa imagenninpa willakuyninqa iskay pacha-kutipi hunt’akun, Estados Unidospi Domingo p’unchaw kamachiywan rakisqa. Animalpa imagenninqa iglesiatawan estadota huñusqa kasqanmanta huk unancham, ñawpaqta Estados Unidospi sayarichisqa, chaymantaq kay pachapi.
There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.
Uywakunaq animalpa rikchayninpa unanchankunawanqa sapa kuti rakisqa kan. Aaronwanqa Levita runakuna rakisqa kasqanm, Jeroboamwanqa chunka iskay ayllukunam iskay uray llaqtaman, chunka hanaq llaqtaman rakisqa kasqanm.
The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.
Iglesiawan estadowan tinkusqa chay tupanakuypa unanchanqa “uywapa rikch’aynin” sutiyuqmi kachkan Juanpa nisqanman hina Apocalipsis libropi. Aaronpa Jeroboampa qorimanta rurakusqan wakakunapas uywapa rikch’ayninkuna karqanku, chay rikch’ayninkuna kasqan uywaqa Babiloniam, imaraykuchus Bibliapi profecíapa ñawpaq kaq qhapaq suyuqa Danielpa iskay kaq capitulopin “qori” umaman rikuchisqa kachkan. Uywapa rikch’ayninqa iskay pruebakunata unanchan, imaraykuchus pruebaqa ñawpaqta kay pachapi uywamanmi apamun—Estados Unidosman, chaymanta Apocalipsispa chunka kimsaqniyuq capitulopin Estados Unidosqa kay pachapa runakunata kallpanchan uywapaq rikch’ayta sayarichinankupaq. Ñawpaq pruebaqa USA-m, chaymantataq kay pacha.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“América, hinaspaq qispisqa religioso libertadpa allpan, Papadowan huñunakuspa yuyaychayta kallpachinqa hinaspa runakunata llulla sábadota yupaychanankupaq mañakuchinqa chayqa, kay pachapi llapa suyukunapi tiyaq runakuna paypa ejemplonta qatipachisqa kanqaku.” Testimonies, volume 6, 18.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Jawa marka nacionkunaqa Estados Unidospa ejemplonta qatinqaku. Payqa ñawpaqman pusachkaptinpas, chay kikin crisisqa llaqtanchikmanmi hamunqa kay pachapa llapan partenkunapi.” Testimonies, volumen 6, 395.
The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.
Quri wallqipa torochakuyqa iskay rakiyuqmi, hinaspata qallariq isqun pruebakunamanta iskayninta señalaspa, chaykuna chunka kaq, tukukuq prueba-man pusanku, ñawpaq Kadeshpi. Aaronpa hinaspa Jeroboampa torochakuykuna hukllachasqa “sikiq sikiqman” apamusqaña kaqtin, Aaronta tarinki, hatun sacerdote, huk iglesia-ta rikch’achispa, hinaspata Jeroboamta, Israelpa rey-nin, estado-ta rikch’achispa. Iskay sikiqkuna kuskapiqa iglesia-estado huñunakuypa huk símbolo-ninmi. Jeroboampa iskay altar-ninkuna Bethelpi sayachisqa karqan, (niqnin iglesia) hinaspata Danpi (niqnin juicio), iskaynin kuskapi iglesiawan estadowan huñunakuyninta rikch’achispa. Kay puntokuna churasqaña kaqtin, chunka pruebakunata reqsispa qallarisun.
The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.
Chunka qanchis t’aqaykunaqa samana p’unchaypa samayninpa contexto ukupi churakusqa kanku (Hebreos 3–4). Qallarikunku maná nisqapa kimsa kuti milagronninwan, chaymanta yachachisqanwan samana p’unchaymanta, hinaspata tukukunku chunka kaq t’aqaypi, ñawpaq Kadeshpi. Chay ñawpaq Kadeshqa “Qelqakunapi phiñasiy p’unchay” nisqam, hinaspata Pabloqa qhepa hatun sayk’akuyta samana p’unchaypa t’aqayninpa contexto ukupi churaykun. Alfa t’aqayqa samana p’unchaymi karqa, manáwan unanchasqa hina, hinaspata chunka kaq, omega t’aqaypas ñawpaq Kadeshpiqa samana p’unchaypa samayninmi karqa. Alfa hinallataq Omegaqa wiñaypaqmi qallariymanta tukuyta rikuchin.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)
Chayrayku, (imaynataq Espíritu Santo nin: Kunan p’unchaw paypa rimayninta uyarinqichik chayqa, ama sonqoykichikta rumiyachiychikchu, phiñachiypi hina, ch’in pampa piñachiy p’unchawpi hina: maypachachus taytaykichikkuna noqata watukamuwarqanku, yuyayman churawarqanku, hinaspa tawa chunka watakunata ruwasqaykunata rikurqanku. Chayrayku chay miraywan llakikurqani, nispaq: Paykunaqa sonqonkuwan sapa kuti pantanku; ñanniykunatataq mana reqsirqankuchu. Chaymi piñakuyniypi jurarqani: Samayninyman mana haykunqankuchu.)
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Wawqekuychik, wawqiykuna, ama mayqenniykichikpi kachunchu mana iñiywan millay sunqu, kawsak Diosmanta karunchakuspalla. Aswanpas sapa p’unchay hukninchik hukninchikta kallpachaychik, “Kunan P’unchay” nisqa kashaqtinraq; ama mayqenniykichikpas huchapa llullakuyninrayku rumiyayananpaq. Imaraykuchus noqanchikqa Cristopa ruwaq masinkuna ruwasqa kanchik, sicheqaqa qallariyniykuta atiniyninchikpi kallpawan tukukuykama hap’ipakusunchik chayqa;
While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.
“Kunankamapas nisqa kachkan: Kunan p’unchayqa, sutiyninta uyarispaqa, ama sonqoykichista rumiyachiychikchu, imaynachus phiñachisqapi karqan hina. Wakinkunaqa, uyarispankupas, phiñachirqanku; ichaqa manam llapa Moiseswan Egiptomanta lloqsimuqkunachu karqanku. Chayri, pichikunawanmi tawa chunka watakuna phiñasqa karqan? ¿Manachu huchallikuqkunawan, paykunapa aychankunaq chunlla pampapi urmasqankuwan? Hinaspataq, pichikunamanmi jurarqan samayninman mana yaykunankupaq, mana iñiqkunamanchu? Chhaynaqa rikunchik: mana atirqankuchu yaykuyta mana iñisqankurayku.”
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Chayrayku manchakusunchik, ama icha qankunamanta mayqenninpas paypa samayninman yaykunapaq saqisqa promesam kachkaptin, chayman mana chayasqaykita rikurichun. Imaraykuchus ñoqanchikmanpas allin willakuy willasqa karqan, paykunaman hina; ichaqa willasqa simi paykunata mana allinta yanaparqanchu, uyariqninpi iñiypi mana chaqrusqa kasqanrayku.
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.
Ñuqayku, iñiqqa kaniqkunaqa, samayman yaykuyku, pay nisqan hina: “Phiñakuyniypi jurarqani: mana samaynayman yaykunqakuchu”; chaywanpas ruwasqankunaqa pacha qallariyninmantapacha tukusqa karqan. Qanchis kaq p’unchawmantaqa maypi kasqallapipas kay hinata nirqan: “Diosqa qanchis kaq p’unchawpi llapa ruwasqanmantam samarqan.” Kay kikin chiqapipis yapamanta nillantaq: “Mana samaynayman yaykunqakuchu.”
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.
Chayrayku wakin runakuna chayman yaykunankupaqraq kachkan, ñawpaqta alli willakuy willasqakunaqa mana yaykurqankuchu mana iñiyninkurayku. Huk p’unchawtawanmi churallantaq, Davidpi nispa: Kunan p’unchaw, unay tiempo qhipaman; imayna nisqa kasqanta hina: Kunan p’unchaw paypa rimayninta uyarinkichis chayqa, ama sonqoykichista rumiyachiychischu.
For if Jesus had given them rest, then would he not afterward have spoken of another day.
Sichus Jesus paykunaman samayta qorqanman karqa chayqa, mana qhepaman huk p’unchawmanta rimarqanmanchu karqa.
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.
Chaymiqa Diospa llaqtanpaq samayqa kanraqmi. Pim chay samayman haykurin, paypas kikinpa rurasqankunamanta samarin, imayna Diospas kikinpa rurasqanmantaraq samarisqanta hina. Chayrayku kallpachakusunchik chay samayman haykunanchikpaq, ama pipas mana iñiypa chay hina ejemplonta qatipaspa urmananpaq. Hebreos 3:8–4:11.
At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”
“Phiñasqa p’unchaypi” Josuéwan Calebwan willakuyqa qhespichisqa karqan. Kay pasajeqa huk clase runakunamanta sayachisqa kachkan, paykunaqa mana yaykonqakuchu, uyarisqanku huk willakuyta mana iñisqankurayku. Chay willakuyqa “samay” nisqawan rikuchisqa kachkan.
“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.
“Señor-man mana allinta, tukuy sunquwan, munakuywan yupaychaspa serviyta mana munakkunaqa kay kawsaypiqa ni hamuq kawsaypipas mana tarinqachu espiritu samayta. ‘Chayraykuqa Diospa llaqtanpaqqa huk samayraqmi qipan.... Chay samayman yaykunanchikpaqqa ch’amakusun, ama pipas mana iñiypa chay kikin rikch’ayninwan urmaykunanpaq.’ Kaypi rimakusqa samayqa graciapa samayninmi, mayqinchus qelqasqa kamachikuyta qatipas tarisqa. ‘Allin ch’amakuywan llamk’aychis.’” Pacific Union Recorder, November 7, 1901.
The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.
“Samay” nisqaqa huk willakuymi, Josuéwan Calebwan willakuyninkupi rikuchisqa. Pabloqa qanchis kaq p’unchaw samana p’unchawpa cheqaqkunata llamk’achin, ch’inneqpi wañunaypaq churakusqa runakuna mana chaskisqanku “samay” willakuypa unanchaqnin hina.
The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”
Rimayqa, “Kunan p’unchawpi Paypa siminta uyariyta munankichik chayqa”, kikinmi Apocalipsis libroq sinchi ñit’iyninwan, mayqen runapas Espírituq siminta uyarinman chaymanta; chayqa Espírituq willakuyninta uyariymi, chaymi qhepa paraq willakuynin, chaymi “samay” willakuy. Cadespi chay simi uyarikurqan, hinaspa hatarikuqkuna huk musuq pusariqta akllakurqanku Egiptoman kutirichinankupaq. Kay phiñachikuypa willakuyninqa Salmo 95pi, hinallataq Pabloq Hebreospi rimayninpi qillqasqa kachkan. Chay willakuyqa unay Israelpa chunka kaq pruebampi pantasqanta reqsichin. Chunka pruebakunapa qallariynin alpha pruebanqa manápa kimsa kuti milagronwan qallarirqan, chaymi kimsa angelkunaq willakuyninkunata rikch’achin, Diospa Leyninta, sábado samayta, Hanaq Pacha Tantata, kasukuyta, hinaspa taripayta—hinaspa chay chunka pruebakunamanta qhepa kaqqa “samay” prueban karqan. “Samay” nisqa, munakuypa yanapayninpi, wayqe panay White nisqan hina, qhepa paraq unanchanmi. Cadesqa huk unanchaymi, qhepa paraq willakuyninta chaskiy utaq mana chaskiy pruebanmanta, mayqen willakuy “siki patapi siki patapi” rikuchisqa kachkan chaymanta.
Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.
Sapa siq’ipi “samayqa” Santo Espírituq hich’aykusqanmi, qhepa para hina rikuchisqa. “Samayqa” hinallataq qanchis p’unchaw sábado, chaymi qhepa paraq pacha cheqaqkuna pataman churakusqa selloq kikin. “Samayqa” hinallataq munakuyniyoq yanapayninmi, chaymi pachak tawa chunka tawa waranqa runakunaman atiyninta qoykun, huchankuta wiñaypaq pichasqa kaptin. Chay munakuyniyoq yanapayqa manam sapallanchu chay qoykusqa atiymi, mayqinchus santifikacionta rikuchin; aswanpas chay munakuyniyoq yanapaymi justificacionta qon, Cristoq yawarnin arrepentisqa almaq huchankunata hurqunapaq llamk’achisqa kaptin. Munakuyniyoq yanapaypa “samayninqa” Cristoq cheqan kayninmanta willakuymi, huk cheqan kay mayqinchus munakuyniyoq yanapayta (atiyta) qon huchallikuspa mana kawsanapaq, hinallataq chay munakuyniyoq yanapayqa huk Laodicea runata Filadelfia runaman tukuchin. Justificacionpa munakuyniyoq yanapayninwan tukusqaña, ñawpaq Laodicea runaqa, Filadelfia runa hina, munakuyniyoq yanapaypa atinwan, santifikasqa ñanpi purin glorificacionman apaq. “Samayqa” kinsañiqin angelpa willakuyninmi, “chiqap cheqaq faithwan justificacion” nisqa hina rikuchisqa. Chayna kaptinqa, Cadeshqa 1888 watamanmi qhawarichirqan.
The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!
Ñawpaq Kadeshqa reqsichin “samay” nisqa willakuyta, chaymi “evangelio” willakuyqa. Wiñay evangelioqa kaymi: ‘Cristoq ruwasqan, huk kimsa kuti pruebanakuy ruwanata qallarispa, chaywan iskay laya yupaychaqkunata wiñachispa hinaspa qawachispa.’ Ñawpaq Kadeshpi “samay” nisqa wiñay evangelioq willakuyninqa reqsichin wiñay evangelioq kimsa kuti willakuyninta, chayqa Santo Espírituq kimsa kuti ruwasqanwan kamachisqa, paymi huchamanta, chiqap kaymanta, hinaspa taripayninmanta yuyaychachin. Chay kimsa puriykunaqa maná pruebanapi kikin kimsa pruebanakuy puriykunam!
The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.
Chunka qhapaq watukuykuna kimsa kuti watukuypi qallarin, Diospa Leyninta, Sábadota, hinallataq runakunaq Diospa willakuyninta mikhuq hina chaskiyta, allinta akllayta hinaspa ukhuman yaykuchiyta allinta qhawarichispa. Chunka watukuykunamanta ñawpaq kaq watukuymi kimsa kuti karqa, chunka kaqpas chay hinallataqmi karqa. Ñawpaq watukuymi mannáta apaykachan, Hanaq P’antata rikch’akuq unancha hina, qanchis p’unchaw Sábadota hatarichispa. Qhipa watukuymi “samay” nisqata apaykachan, qhipa paraq tukuyninpi qhipa watukuypa rurayninpaq unancha hina, domingo ley patapi tukukuq, maypicha hanaq P’antata rikuchiqkuna Sábadopa unanchaqnin hina hatarichisqa kanku.
The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.
Chunkakuna chunka pruebakunapa qallariynin hinallataq chunka pruebakunapa tukukuyninpas samana p’unchawta hatunchan, chaymanta samana p’unchawwan tinkisqa evangeliomanta willakuynintapas, mayqinchus kinsa kaq angelpa wiñay evangeliunmi. Ñawpaq kaq Cadesqa chunka pruebakunapa omega-ninmi; chayrayku chunka pruebakunapa alfa-ninpas kikin unanchayniyuq kanan tiyan. Cadesqa 1863 watata unancharqan, maypachachus Señorqa munarqan llanq’ananta tukuyspa llaqtanta wasinman pusayta, ichaqa Saminchasqa Hallp’aman yaykuyqa qhiparichisqa karqan.
“By reading the following scriptures we shall see how God regarded ancient Israel:
“Kay qatiq qillqasqa Qillqakunata ñawirispaqa, rikusunmi imaynatas Dios ñawpaq Israelta qhawarqan:
“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.
«“Señorqa Jacobta akllarqan Kikinpaq, hinaspataq Israelta Kikinpa sapaq qori kaq qori-qhapaq qhapaqninpaq.” Salmo 135:4.»
“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.
«“Señor Diosniykiman qampas ch’uya llaqtam kanki, hinallataq Señorqa qanta akllarqan paypaq sapalla llaqtan kanaykipaq, kay pachapi tukuy nacionkunamanta aswan wichaypi.” Deuteronomio 14:2.»
“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.
“ ‘Qamqa Diosniyki Jehovápaq huk llaqtan santo kanki; Jehová Diosniykiqa akllasurqan qankunata paypa kikimpaq huk llaqta sumaq akllaska kananpaq, kay pachapi tukuy llaqtakunamanta aswan hawapi. Jehováqa manam qankunapi munakuyninta churakurqanchu, nitaq akllasurqankichu wakin llaqtakunamanta aswan achka kasqaykichisrayku; tukuy llaqtakunamanta aswan pisillam kankichik karqankichik.’ Deuteronomio 7:6, 7.”
“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.
“‘¿Imanaraq kaypi reqsisqa kanqa ñoqaqa, Qanpa llaqtaykikunapas, Qanpa ñawpaqeykipi qespichisqa khuyapayniyoq kasqayku? ¿Manachu chaypi, Qam ñoqaykuwan kuska purisqaykipi? Chhaynapiqa sapaqchasqa kasaqku, ñoqaqa, Qanpa llaqtaykikunapas, kay pachapa tukuy runakunamanta.’ Éxodo 33:16.”
“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.
“¡Hayk’a kuti ñawpaq Israelqa hatarirqan, hayk’a kutiña juiciokunawan watukusqa karqan, waranqakuna wañuchisqa karqanku, Diospa kamachikuyninkunata mana uyarisqankurayku, paymi akllarqan! Kay qhepa p’unchaykunapi Diospa Israelninqa sapa kuti peligropi kashan kay pachawan chaqruykukuspa, Diospa akllasqa llaqtan kasqanmanta llapa señalkunata chinkachinankupaq. Yapamanta ñawiriy Tito 2:13–15. Kaypiqa qhepa p’unchaykunamanmi pusasqa kanchis, maypichus Diosqa paypaq huk sapalla, t’aqasqa llaqtata ch’uyanchashan. ¿Ñawpaq Israel hinachu payta phiñachisunchis? ¿Paymanta karunchakuspa, kay pachawan chaqruykukuspa, muyuriq naciónkunaq millay ruwayninkunata qatipaspa, p’iqiyku hawaman hamunanta apachimunchischu?” Testimonios, volumen 1, 282, 283.
Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.
Hermana White tapun, “¿Ñuqanchikqa payta phiñachisunchikchu, ñawpaq Israel llaqtapa runankuna hina?” Payta phiñachinchik, kay pacha runakunawan chapurikuspa, Egiptowan rikch’achisqa kaqwan, chay kikin lugarwanmi Kadeshpi hatarikuqkunaqa pusanaqta maskarqaku kutin Egiptoman pusananpaq. 1863 watapi Egiptoman kutiyta munaypas, musuq pusanaqta akllaypas, yachachisqa qhelqapiqa kay pacha runakunawan tantanakuyta munaq hina rikuchisqa kachkan.
The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.
Kunan p’unchawpi qhawarisqanchik pasajeta ñawpaqta qatiq karqan Hermana Whitepa unay Israel mana samayman haykunanmanta rimaynin. Paykunap sapa kuti hatarikuyninpa contexto-pi, Dios imayna munarqan qhapaq warmiyninwan tinkunakuyta reqsichiq versículokunata churarqan, ichaqa qhapaq warmiynin mana chaskirqanchu. Qatiq pasajeqa pusawan chayamun ñawpaqta leesqanchikman.
In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.
Pay qillqasqan pasajepeqa hina nin: “Diosqa llaqtan runakunata mañarqan payllapi hap’ipakuyta. Manan munarqanchu payman mana sirviqkunamanta yanapayninkuta chaskiyta.” 1863 watapi, Laodicea Millerita Adventismon huk huñunakuyta ruwarqan Estados Unidos gobiernawan, yanapanankupaq llank’asqankupi, wayna qharinkunata ama apaykachanankupaq Amerikapa historiapi aswan wañuchiq waraman.
“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.
Kaypi ñawinchanchik Diospa unay Israel llaqtaman qosqan amonestacionkunata. Mana paypa allin munayninchu karqa paykuna chay hina unayta chunlla pampapi purinankupaq; payqa usqhayllam apamunman karqa Paymi Aypasqa Allpaman, payman kasukuspa paypa pusasqan kasqanta kuykuspa qatiqkuna kaspankuman chayqa; ichaqa payta chunlla pampapi achka kuti llakichisqankurayku, payqa phiñakuyninpi jurarqa paypa samayninman mana yaykunankupaq, iskayniyoqllataq, payta tukuy sonqowan qatiqkunallata. Diosqa llaqtanta mañarqa payllapi sapallanpi confiakuyta. Manam munarqachu paykuna yanapayninta chaskinankuta mana payta serviqkunamanta.
“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’
“Ñawiriy Esdras 4:1–5 nisqata: ‘Chaymantataq Judáwan Benjamínwan awqankuna uyarispa, prisionmanta kutimuqkuna Israelpa Señor Diosninpaq templota hatarichishaskankuta; hinaspataq Zorobabelman, taytakunapa umalliqninkunamanpas asuykuspa, nirqanku: Qankunawan kuska hatarichisunchik; imaraykuchus qankuna hina ñoqaykupas qankunapa Diostan mask’ayku; hinaspapas Asiriapa rey Esar-hadón p’unchawninkunamanta kayman pusamusqaykumanta pacha Payman sacrificiokunata haywayku. Ichataq Zorobabel, Jesúa, Israelpa taytakunapa wakin umalliqninkunapiwan, paykunata nirqanku: Mana imatapas ñoqaykuwan kuska ruwanaykichik kanchu, Diosniykupaq wasita hatarichinaykichikpaq; aswanpas ñoqaykullam kuska hatarichisunchik Israelpa Señor Diosninpaq, imaynachus Persia suyuq rey Ciro ñoqaykuta kamachiwanchik chay hina. Chaymantataq hallp’apa runankuna Judápa runankunapa makinkunata pisi kallpayachirqanku, hatarichiyta ruwashaqtinku llakichirqanku, hinaspapas yuyayninkuta mana hunt’achiypaq paykunapa contra consejerokunata mink’akurqanku.’”
“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’
“Esdras 8:21–23: ‘Chayqa pachapin ayunayta willakurqani chaypi, Ahava mayu patapi, ñawpaqninpi Diosninchikpa ñak’arichikunanchikpaq, Paymanta mañakunanchikpaq huk allin ñanta ñuqanchikpaq, wawakunapaqpas, llapa kaqninchikpaqpas. Reymanta soldadokunata caballoq silleroqkunatawan mañakuytaqa p’enqakurqani ñanpi awqakunaq contranchikpi yanapawananchikpaq; imaraykuchus reyman rimarqanchikña, nispa: Diosninchikpa makinmi allinpaq kachkan tukuy Payta mask’aqkunapaq; ichaqa kallpanpas phiñakuyninpas contranmi tukuy Payta saqeqkunapaq. Chayrayku ayunarqanchik, kayrayku Diosninchikta mañakurqanchik; hinaspan uyariwarqanchik.’”
“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.
Profetakunapas kay taytakunaqa manam chay llaqtapi runakunata cheq Diosta yupaychaqkunata hina qhawarqankuchu; paykunaqa khuyapayakuq kasqankuta rimarqanku, yanapayayta munarqankupas, chaywanpas manam atirqankuchu paykunawan hukllachasqa kayta imapipas Paypa yupaychasqanman hina. Jerusalénman wicharispanku Diospa templonta ruwaq, hinaspa Paypa yupaychasqanta allinchaspa kutichiq, manam ñanpi yanapänankupaq reymanta mañakurqankuchu; aswanqa ayunaspa hinaspa mañakuspa Señorta maskharqanku yanapänankupaq. Paykunaqa creenirqanku Diosqa kamachinqa, amachanqa, hinaspa allin tukuchinqa Paypa sirviqkunata Payta serviyninpi kallpachakusqankupi. Tukuy imakunapa Kamaqninqa manam awqankunapa yanapayninta necesitanchu Paypa yupaychasqanta sayachinampaq. Manam mana allin kaypa haywarikuyninta mañanchu, nitaq chaskinchu chay haywarikuykunata mayqenkunachus huk dioskuna kanku Señorman ñawpaqta.
“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.
Sapa kuti uyarisqanchik kay nisqata: “Qankunaqa ancha sapallankichik.” Ñuqanchik llaqta hinaqa ima sacrificiotapas ruraymanmi almaskunata qispichinapaq, utaq cheqaqman pusarinapaq. Ichaqa paykunawan huñunakuyta, paykuna munasqankuta munayta, hinaspa kay pachawan sapaqkuytaqa manam atinchikchu, chayqa Dioswan awqanakuypi kananchikpaqmi karqan. Testimonies, volumen 1, 281, 282.
Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.
Pani Whiteqa rimarinqa, Cadespa hatarikuyninmanta willakuyninwan kuska, kaynata nin: “Llapa imakunata Kamaqmanqa manam enemigoikunapa yanapayninchu necesitakun, yupaychasqan sayarichinampaq. Manam mañanchu mana allin kaypa qarpakusqanta, nitaq chaskinchu Señor ñawpaqpi huk dioskunata hap’iqkunapa haywarisqankuta.” 1863 watapiqa, Laodicea Millerita Adventismo kuyuyqa huk iglesiaman tukuspa, chay atiyniyuqwan hukllayakusqa, mayqinchus domingo yupaychayta nacionman, chaymanta qipanmanpas llapan kay pachaman kallpachinan karqa.
In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.
Qatiq qillqasqa qillqapi, 1863-man chayananpaq yanapakuq willakuq siq’ikunaq yuyaychayninkutaqmi qatipasaqku; chay 1863qa, 1844-manta 1863-kama willakuq pacha patapi churakusqa kallpachaq rumi hinam.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.
Imapas kaqmi, chayllataqmi kanqa; imatachus ruwasqa kashan, chayllataqmi ruwasqa kanqa; intip uranpiqa mana ima musuqpas kanchu. ¿Kanmanchu imapas mayqenmantachus nispa, “Qhaway, kayqa musuqmi”? Ñawpaq p’unchaykunapim ñañaqa karqanña, ñuqanchikmanta ñawpaqta. Yachanim, imatachus Dios ruwan, chayqa wiñaypaqmi kanqa: mana imapas yapayta atinchu, nitaq imapas qichuyta atinchu; Diosqa chayta ruwan, runakuna paypa ñawpaqenpi manchakunankupaq. Imapas karqan, kunanmi kashan; imatachus kanqa, chaypas ñañaqa karqanña; hinaspa Diosqa ñawpaqpas kashaqta mañan. Eclesiastés 1:9, 10; 3:14, 15.