We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.
Kunan pachapiqa 1863 watapa profétic símbolonta rimanakusunchik. Ñoqanchikqa bibliaqpi Kadeshta qhawarqanchik unay Israelpa “samay” nisqaman hatarikuyninpa símbolon hina; chay hatarikuymi wañuyninkuta apamurqan huk pachakama, Kadeshpita tukukuq, chaywan rikuchispa Jeremiaspa “ñawpaq ñankuna” nisqanta 1863 watapi qichusqankuta, maypachachus Levitico iskay chunka suqtayuqpi “qanchis kuti” nisqa qichusqa karqan.
In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.
Kadeswan ha 1863 wataymanta kachkan chay k’anchayta maskhaspa, Kadeshkama chayarqan chunka pruebas nisqakunata reqsisqayku. Ñawpaq kimsa pruebas nisqakunata manápa prueban kasqanta reqsirqayku. Chay kimsa puriykunata milagrokuna hina utaq pruebas hina rikuchiy atikun, chaymi samana p’unchaypa samaynin, chay chunka pruebasmanta ñawpaq kaq kaspan, chunka kaq pruebanman tupaynin, Pablo Hebreos libropi ancha sut’ita “samay” nispa reqsichisqanman hina. Chay chunka pruebas nisqakuna huk alpha samayniyoqmi, huk omega samayniyoqmi kanku.
It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”
Manam ima hina kasqanta sut’ichayta munan willakuykunamanta yachaq runa “samayta” sutichaspa, hebreokuna Kadeshpi mana chaskisqankuta—imaraykuchus willakuyhinamanta sapa “samay”pas, (siki siki qillqasqa hina), “samaymi chaypas musuqchasqa kawsaywan kuska” nisqaman rikuchkan, chaymi qhipa para. Kadeshqa hatun unancham qhipa para willakuyta mana chaskiyta, hinallataq qhipa para experienciata mana chaskiyta; imaraykuchus sellasqa kay, pachak tawa chunka tawa waranqa runakunapi Kadeshpi hunt’asqa, cheqaq kayman takyasqa kaymi iskayninpi, “yuyayman hina, espiritualmente hina.”
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Diospa llaqtanpa runankuna urkunpi sellakusqa kasqankuman hina chaylla—mana rikuy atisqa ima sello utaq marka kasqanchu, aswanpas cheqaq kaypi takyasqa kasqankum, yuyayninchikpi hinallataq espiritupi, chaymi mana kuyuchisqa kayta atinkuchu—Diospa runankuna sellakusqa, ch’akisqa pachapaq wakichisqa kasqankuman hina chaylla, hamunqa. Cheqaqtapunin, qallarisqañamña; Diospa taripayninkunaqa kunanmi kay allpapi kachkan, ñoqanchikman willanakunapaq, imachus hamuq kasqanta yachananchikpaq.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.
“Cheqaq kayninman” “yuyaymanta” yaykuyqa sut’inchan, Diospa Simin yachaypi sapanlla, churasqa k’anchasqa ñan hina, siq’imanta siq’iman rurayninta chaskiyta. Kay k’iti ñanqa allin ñan kasqanta takyachisqa karqan 1840 wataq Agosto killapi, maypachachus “achka runakuna yacharqanku Millerwan paypa yanapaqninkunawan chaskisqa profecía hamut’anapa kamachiykunapa chiqap kasqanta, chaymi advento kuyuyman huk musphay atiyniyoq kallpachay qusqan karqan.” “Huk musphay atiyniyoq kallpachay” nisqaqa reqsichin Espíritu Santopa atiynin rikurimuyninta, mayqanmi ñawpaq angelpa willakuyninta 1840 watapi llapan kay pachaman apachirqan.
Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.
Kay “musphay kallpachayta” nisqapa llankayninpi ruwasqakunaqa, chay kikin llank’ayta ruwanankupaqmi Santo Espírituypa kallpanwan atiychasqa karqanku. Santo Espírituqa chay’aqllataqmi kallpanta rikuchirqan, sagradu metodología nisqata chaskisqakunallapi. Santo Espírituqa chay’aqllataqmi kallpanta rikuchirqan, sagradu metodología nisqata chaskisqakunapa ukhupi.
Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.
Cheqaqa yachaywan cheqaq kaqman tiyayqa “huk chhikaqmanta huk chhikaqman” nisqa metodota chaskiymi; chay metodota “chaskiy” nisqapas Laodiceapi kaq runapaq sonqopa punkunta kichariyninman rikuchisqa kachkan, Laodiceaman Kachaq hamunanpaq Santo Espíritupa runachakusqanpi. Chay sagrado metodota chaskiyqa, cheqaq kaqman yachaywan tiyaykuchkaqkunapa yuyayninman Santo Espíritupa atiyninta apan. Chay metodota chaskiyqa huk espiritualidadta paqarichin, chay espiritualidadqa Divinidadwan humanidad huñusqa kasqan hina rikuchisqa kachkan. Bibliaq “huk chhikaqmanta huk chhikaqman” nisqa metodonmanta ruwana, iñiywan chaqrusqa kaptin, cheqaq kaqman yachaywan tiyay nisqahina rikuchisqa kachkan; chay metodomanta lluqsiq cheqaq kaypas (willakuy), Simi kaq Jesusmanta mana t’aqanakunchu. Paypa Siminpa willakuyninta chaskiyqa Santo Espírituta yuyayniykiman chaskiymin. Chayrayku, cheqaq kaqman yachaywan tiyayqa chay espiritual experienciata paqarichin, mayqenmi Diospa sellonta chaskin.
Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Kadesqa karqa ñawpaq Israelpaq qhipa pruebam karqan. Joelpa qillqasqanpi iskay kasta vinota upyaqkunaqa sapaqchasqa hinam kanku, hukninmanta huknin riqsichisqa, qhepa tamya willakuyninta chaskisqankuman utaq rechazisqankuman hina; chay willakuynin Joelqa “musuq vino” nisqawanmi sutichan, wakin kastapa upyasqan fermentasqa vinomanta hukchakuspa. Joelpa “musuq vinon”qa Pabloq “samarikuy” nisqanmi, Hebreos kimsañiqinpiwan tawañiqinpiwan. Chayllataqmi Isaiaspa “Efraínmanta machasqakuna” mana “uyariyta” munasqanku—“paykunaman nirqan: ‘Kaymi samarikuy, kaywanmi sayk’usqata samarichinkichik; kaymi kawsarichiyraq musuqchay’ ” nisqa. Ichaqa mana uyariyta munarqankuchu. Chayraykum Señorpa siminqa paykunapaq karqan yachachiy hawan yachachiy, yachachiy hawan yachachiy; siq’i hawan siq’i, siq’i hawan siq’i; kaypi aslla, chaypitaq aslla; paykuna rispa qhipaman urmanankupaq, pakisqa kanankupaq, toqllaman urmanankupaq, hinaspa hap’isqa kanankupaq.
We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.
Riqsichisqa kani Aarónpa qori becerro nisqanpi hatarikuynin “iskayta” chunka pruebakunamanta rikuchisqanta, chaykunataq Kadeshpi tukukun. Chay prueba iskay pruebaman rakisqa kasqanmi qhepa para prueba pachaswan hina kachkan, chayta “uywaq lantanpa prueban” nisqawan rikuchisqa, chaymi Diospa llaqtanpa destino-ninta churananpaq prueba. Apocalipsis chunka kimsayoq nisqanqa “hatarikuyta” reqsichin, chunka kimsayoq yupayqa hatarikuyta rikuchisqanrayku.
The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.
Kay kapítulom qallarin papal lamar qochapi uywawanmi, kay pachapi hatun aswan ñawpaq kachkan huch’uychasqa sayaypa señalanan hina, imaynachus Daniel reqsichin chayta sapaq kay atiyniyoqmi Hatun Hanak P’unchawpaq contranpi hatun simikunata rimayta. Chay sayayqa qatiykachan allpa uywapa sayayninwan, Estados Unidos nisqawan, paymi chaymanta tukuy kay pachata kallpachin paykunaq sayaynin ejemplonta qatiykunankupaq. Kapítulopi kinsa kaq sayaypaq rikch’aynin tarikun ñawpaq kaq kinsa sayaykunamanta hukninpi, lamar qochapi uywa hina rikuchisqa, Vaticanoq señalanan hina. Chunka hukniyoq versículopi Estados Unidos dragón hina rimarin, chaymanta uywapa rikch’ayninta rurarin—Vaticanoq rikch’ayninta. Chunka iskayniyoq versículomanta ñawpaqmanqa Estados Unidosmi kay pachata kallpachin chay hinallata ruwanankupaq. Aarónpa sayayninqa iskaymanta rurasqa kachkan, Estados Unidospa sayayninta unanchaspa, hinallataq tukuy kay pacha sayayninta, maypachachus Vaticanoq mundial rikch’aynin kallpachasqa kanan.
Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.
Aarónpa hatarakuynin iskaynin pacha-kunatapas reqsichin: Moisés mana chaypi kaptin rurasqa idolatría, hinaspa Moisés chaypi kaptinpas rurasqa idolatría. Moisésqa Leyta chaskisharqan, chayraykutaq Diospa Leyninta rikuchin, hatarakuypi t’aqana chiqanta hina. Aarónpa quri wawqayuq becerro-sallqa uywapa rikch’ayninwan rikuchisqa pruebaqa 1863 watapi prueban.
It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.
Kayqaqa Domingo kamachiy willakuyqa huk pruebaymi, kawsaywan wañuypa chawpinpi sayaq rakiy ch’iqninchata rikuchispa. Chayqa rakiy ch’iqninmi Aypasqa Allpaman yaykuy utaq chunllaq pampapi wañuy ukhupi qhipakuy, rakiy ch’iqninmi uywapa unanchan utaq Diospa sellon, rakiy ch’iqninmi Laodiceapi Shebnapa tukukuynin utaq Filadelfiapi Eliakimpa tukukuynin. Ñawpaq kimsa pruebakuna, manáwan rikuchisqa, samana p’unchaw utaq Domingo churanakuyta unanchanku, chunka kaq pruebay hinallataq. Aaronpa qori becerro nisqapi hatarikuyninpi rikuchisqa rakiy ch’iqniyqa pichqa kaqwan suqta kaq pruebakunatapas unanchaspa—Domingo kamachiymi.
The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.
Tawa kaq t’aqllayqa Massahpi yaku kasqanmi, chayqa “pruebam” nisqayuqmi, hinaspa “Meribah” nisqaqa “Jehovápa unanchan” ninmi; kayqa Éxodo 17:1–7pi kashan, maypichus sut’inchasqa kashan “Señorta pruebay” nisqawan.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Hinaspanmi Israelpa churinkunapa llapan huñunakuynin Sin chunlla pampamanta purirqanku, puriyninkunaman hina, Señorpa kamachisqanman hina, hinaspan Rephidimpi campamentota sayachirqanku. Chaypitaq mana karqachu yakuta runakuna upyanankupaq. Chayraykun runakuna Moisesta rimanakuywan atipanakurqanku, nispa: Qowayku yakuta upyanaykupaq. Hinaspan Moisés paykunata nirqan: ¿Imaraykutaq noqawan atipanakunkichik? ¿Imaraykutaq Señor-ta wateqman churankichik? Chaypitaq runakuna yakumanta ch’akichikurqanku; runakunataq Moiséspa contranpi rimarimurqanku, nispa: ¿Imapaqtaq kayman Egiptomanta orqomuwarqanki, noqaykuta, churiykuta, uywaykuta ima ch’akiywan wañuchinaykipaq?
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
Hinaspan Moisésqa qaparirqa Señorman, nispa: ¿Imatataq kay llaqtawan ruwasaq? paykunaqa ñañanña kashanku rumiwan chaqmayta.
And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Hinaspan Diosqa Moisésta nirqan: Runakunapa ñawpaqman riy, hinaspa Israelpa ancianonkumantapas qankunawan wakinkunata pushay; mayuta maqaykurqanki chay varaykitapas makiykipi apakuy, hinaspa riy. Qhawariy, Horebpi qaqa patapi ñawpaqniykipi sayasaq; chay qaqata maqanki, hinaspam yaku lloqsimonqa chaymanta, runakuna upyanankupaq. Chayhinataq Moisésqa Israelpa ancianonkunapa ñawpaqenpi ruwarqan.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.
Payqa sutinta churarqan chay cheqta Massah nisqata, hinallataq Meribah nisqata, Israelpa wawanakunapa rimanakuyninkurayku, hinallataq Señor Diosta yuyayman churakusqankurayku, nispa: ¿Señor Diosqa ñuqanchik ukhupi kachkanchu, manachu? Éxodo 17:1–7.
The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.
“Massah” nisqakuyta rikuchisqan, hinaspa “Meribah” nisqapi unanchasqa estandarteqa huk proféticopi alfa kaspa, proféticopi omega-nwan tinkun, Moisés chay kikin Roca-ta iskay kuti kutispa maqtaqtin. Kayqa ninmi chunka phiñachiykunamanta tawañiqin Kadeshpi rikuchisqa kasqanta; imaraykuchus iskay Kadeshpiqa Moisés Roca-ta hatarikuypi maqtaq. Chaymi reqsichin Kadeshqa, huk símbolo hina, unu nisqapa pruebanwan estandarte paqarichiqta uqllarisqanta.
The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.
Unu yakuq pruebanan, mayqen pawan señalta ruran, chayqa qhipa para willakuypa pruebananmi. 1863 watapin señalta oqarisqa kanan karqa, ichaqa llakiywan; 1863 wataqa ñawpaq Kadesllam karqa, iskay kaq Kadesqa utqaylla hamuq domingo kamachiyllapim kan. Massahwan Meribahwanqa pachak tawa chunka tawa waranqa runakunapa qhipa pruebananta rikuchin, domingo kamachiy manaraq chayamuchkaptin, señalta hina oqarisqa kanankupaq. Mana Romaq atiyllanchu, nitaq judiokunapa atiyllanchu Cristoq wañuyninta wakichirqan. Chay atiq kayqa hanaq pacha yuyaychasqapi cruz manaraq kaptin ñawpaq pacha watakunamanta kamachisqaña karqa. Moisésqa k’asuynta llamk’achirqan, Dios kikinpa hawisqan k’asuta Rumi taqaypaq— ichaqa huk kutillam. Chay Rumitaqa inspiración nisqanman hina 1840manta 1844kama willakuykunawanmi rikuchisqa, chaykunaqa ñawpaq cimentokunamanta chiqap yachachiykuna, chanin runakunapa ñanninta rikuchiq. Massahwan rikuchisqa pruebanapi, salvaq yakuqa ñawpaq ñankunapa Rumimanta lluqsiq yakum. Chay yakuqa iskay clasekunata pruebaytaq ruraytaq: huknin bestiaq señalanpaq, huknintaq Diospa sellonpaq; imayna Diospa sellon señalta hina oqarisqakunapi churasqa kasqanmanta rikuchisqa Meribahwan hina.
The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.
Templuqa tukusqa karqa Artajerjespa kimsakaj kamachisqan manaraq chayamushaqtin; chaymi sayarichin, Cristoq 46 wata ukhupi, 1798 watamanta 1844 watakama hatarichisqan Milleritakunaq templonqa tukusqa karqan manaraq kinsa angelpaq, kinsakaj kamachisqaq chayamunanwan rikuchisqa, chayamuptin. Pachak tawa chunka tawa waranqa runakunaqa sellosqakanku Domingo ley manaraq hamushaqtinlla; chaymantataq Pentecostéspa ñawpaq rurunkunaq ofrenda-hinata unanchakuna hina hoqariykusqakanku, ñawpa p'unchaykunapi hina. Massawan Meribahwanmi reqsichinku yaku pruebat, Ch'isi Chawpi Qapariy willakuyninwan rikuchisqata, ñawpaq angelpa hinaspa kimsakaj angelpa historiankupi.
The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.
Dios kaywan runakunawan hukllachasqa llamk’ayqa iskay templokunata hukllachiy hinallataq rikuchisqa kashan. Chayqa matrimoniyowanpas rikuchisqa kashan, maypichus qhariwan warmi, utaq warmi templo wan qhari templo hukllachaspa huk aycha tukunku. Cristoqa Millerita templota sayarichirqan paykunata Hanaq Pacha Templonman pusaypaq, chaypi “samayta” tarinankupaq; kayqa 1844 watapa historiapin qanchis p’unchaw samana p’unchawwan rikuchisqa karqan.
When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.
Kay yachayta Massawan Meribahwanmanta, tawa kaq pruebaman hina, churanki huk qallariy pruebawan chawpipi, chayqa kimsa pruebakunatapas rikuchin, hinaspa chaymanta qhipaman pichqa kaqwan suqta kaq pruebakunapa domingo leyñin hamun—hinaptin qhawayta atinki, ichaqa qhawayta munaspalla, manápa kimsa kuti prueban ñawpaq kaq prueba kasqanta; chaymanta qatiqtaqa huk prueba hamun, Aaronpa quri becerroyninmanta iskay kuti kimsa kaq pruebata ñawpaqman purichiq. Massawan Meribahwan kuska rikuchisqa kanku, imaraykuchus iskay kaq angelpa willakuynillapin profetico “iskaychay” tarikun. Manápa ñawpaq kimsa pruebankuna ñawpaq kaq angelpa willakuyninmi kanku. Massapa Meribahpa pruebanqa iskay kaq angelpa willakuyninmi, Aaronpa hatarikuynintaq kimsa kaq angelpa willakuyninmi.
The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.
Pichqaqa pruebataqa Aaronpa quri becerronpa pruebanmi; chayqa qallarin idolatríapa rikuchikuyninwan, maypachachus hatarikuqkuna yuyarirqanku q’alalla hatarikuyninku Diosmanta pakasqa kasqanta.
And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.
Hinallata Moisés orqomanta uraykamunayta unayachisqanta rikuspanku, llaqtaqa Aarónman huñunakurqanku, hinaspa payta nirqanku: “Hatariy, ñawpaqniykupi rinqakuq dioskunata ruwaykuway; kay Moisésmantaqa, Egipto suyomanta orqomuwarqanchik chay runamantaqa, mana yachaykuchu imanasqanmanta,” nispa. Hinaqtin Aarón paykunata nirqa: “Warmiykikunaq, churiykikunaq, ususiykikunaq rinrinkupi kaq qori aretekunata qhechuychis, hinaspa apamuychis noqaman,” nispa. Hinaqtin tukuy llaqta rinrinkupi kaq qori aretekunata qhechuspa, Aarónman apamurqanku. Payqa makinmanta chaskispa, llaqllanawan chayta ruraykuspa, huk challwasqa becerrota ruwarqa. Hinaqtin nirqanku: “Kaykunaqa diosniykikuna kanku, Israel, Egipto suyomanta orqosuqniyki,” nispa. Aarón chayta rikuspa, ñawpaqninpi altar-ta hatarichirqa; hinaspa Aarón willakuyta rurakuspa nirqa: “Qaya p’unchawqa Señorpaqmi fiestakunan,” nispa.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.
Paqarin p’unchayqa tutamanta hatarispanku, rupachisqa ofrendakunata haywarqanku, allinyachiy ofrendakunatapas apamurqanku; runakunataq mikhunankupaq, upyanankupaq tiyaykurqanku, chaymanta kusikuyllapi pukllaq hatarirqanku. Éxodo 32:1–6.
The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.
Soqta yantakuyqa quri wiraqucha-mallki contra hatarikuqpa iskay kaqninmi, Moises Chunka Kamachikuykunata chaskimuspa kutimunan pacha. Moises tapun: “Pitaq Señorpa ladonpi kashan?” Achka runakunaqa mana imamanta kuyuchikurqankuchu utaq ídolo yupaychaqkunawan hukllawakurqanku, chay hina kikin hatarikuyta sut’ita rikuchispa mediadorpa ñawpaqninpi.
The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.
Pichqa kaq soqta kaq pruebakuna sut’inmi domingo kamachikuyta rikch’achinku hinaspa chaywan tupanku. Elíasqa Carmelo Orqopi Moisés rurasqan hinallataq huk tapuyta ruwan. Kay p’unchawpi akllaykuy mayqentachus servinkichik, nisqanqa domingo kamachikuypa pruebanta riqsichin. Uywaq bestiapa imagen pruebanpa simbolismonqa domingo kamachikuymanmi señalan. Aaronpa willakuyninpi Levitakunapa rakikuy hinaspa Jeroboampa iskay qori becerrokunamanta willakuypi chunka iskay ayllukunapa rakikuynin, domingo kamachikuypi yachaqkuna hinaspa mana yachaqkunapa rakikuyninta reqsichin. Laodiceapi kaqkunaqa mana yuyaysapa doncellakunan, Sister Whitepa testificasqanman hina, chayrayku domingo kamachikuypi doncellakunapa rakikuyninqa Laodiceayukuna hinaspa Filadelfiayukunapa rakikuyninmi. Pichqa kaq hinaspa soqta kaq pruebakuna, mayqinchus huk iskaychasqa prueba kanku, domingo kamachikuywanmi tupanku, chayqa ninmi 1863 wataywan hinaspa Cadeswanpas tupasqankuta.
Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.
Éxodo qillqap ishkay chunka iskayniyuq, kimsa chunka kimsayuq capitulokuna huk p’unchayllapi hunt’akunku, mana aswan unaychu chay p’unchay ukhupi, chay p’unchayqa 1863 watatawan Kadeshta rikch’achin. Kimsa chunka kimsayuq capitulopi Moisés mañakun Diospa glorianta rikunaypaq. Chayrayku, pichqa kaqwan suqta kaq piñachiykunapi Moisésta rikunchik pachak tawa chunka tawa waranqaman tukusqa. Chay kikin Moisésmi Kadeshpipas kachkan Roca-ta iskay kutita maqaspa, chayhinaqa chay Roca-man mana urmayta munasqankurayku chay Roca paqarichisqan huk claseta rikch’achispa. Chay Rocaqa huk mensaje, chayrayku Kadeshpim iskay símbolos de Moisés kanku: huknin Diospa glorianta rikuchispa, huktaq Roca-ta rechazaspam.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Diospa ricchaynin qhawanakuna Sionpa perqanpi sayaqkunaqa, runakuna kachunku llaqtaman hamuq peligrokunata ñawpaqta rikuyta atiq,—runakuna cheqaq kayta pantaymanta, chanin kayta mana chanin kaymanta t’aqayta atiq.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Willakuy hamusqañam: Mana ima kaqpas yaykunanpaq saqesqa kananchu, iñiypa cimientonchista chinkachinampaq, chay patapiñam hatarishanchik, pacha willakuy hamusqanmantapacha 1842, 1843, hinallataq 1844 watakunapi. Ñoqaqa kay willakuypi karqani, hinaspataq chaymantapacha kay pachapa ñawpaqninpi sayarqani Diospa qorikuyninman cheqaq kaspa, payqa noqaykuman qosqanta. Manam munaykuchu chakiykuta hurquyta chay plataformamanta, maypicha churakusqa karqan, sapa punchaw Tatata allin sunquwan mañakuspa, k’anchayta maskhaspa. ¿Yuyankichu ñoqaqa saqeymanchu chay k’anchayta Dios qosqawan? Wiñay Rumi hina kanan. Chay qosqasqa kasqanmantapacha pusaykuwashan.” Review and Herald, April 14, 1903.
One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.
“Moisés Kadespi” nisqa unanchaqkunamanta hukninmi qalata tawqananwan maqayta rikuchin, kamachiypa unanchaqninwan. Ñawpaq kutipiqa Diospa kamachiyninmi karqa, iskay ñiqin kutipitaq runapa kamachiynin. Iskay ñiqin Kadespi Moiséswan sut’ichasqa claseqa Efraínpa machasqankuna hina sut’ichasqam kanku; paykunaqa teologiapi kamachiyta (tawqana) llamk’achispa qhepa para willakuyninta maqanku, chaymi 1840manta 1844kama ñawpa ñankunapa willakuynin.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“1840–1844 watakunapi qusqasqa llapa kachamusqakuna kunanqa kallpawan willasqa kanan, achka runakuna chinkachisqa kasqankurayku. Chay kachamusqakunaqa llapa iglesiakunaman chayanankupaqmi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristom nisqa nirqan: ‘Kusisqa kachunku qankunapa ñawikikuna, paykuna rikusqanrayku; hinallataq rinrikikuna, uyarisqanrayku. Cheqaqtapuni niykichik: achka profetakuna chaymanta cheqan runakunapas munarqanku qankuna rikuskaykichikta rikuyta, ichaqa mana rikurqankuchu; hinallataq qankuna uyariskaykichikta uyariyta, ichaqa mana uyarirqankuchu’ [Mateo 13:16, 17]. Kusisqa kachunku chay ñawikuna 1843 watapi hinallataq 1844 watapi rikusqa kaqkunata rikurqanku chaykuna.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Willakuyqa qorqesqa karqan. Chaymantaqa mana unaychasqa kananpaqchu willakuyta kutichinapaq, imaraykuchus pacha señalkuna hunt’akushan; tukuynin llamk’ayqa ruwayta tukukunam. Hatun llamk’ayqa pisillapi ruwasqa kanqa. Diospa kamachisqanmanta huk willakuy utqayllam qosqa kanqa, chayqa sinchi qapariyman wiñanqa. Chaymanta Danielqa suyusqanpi sayanqa, testimoniunta qonampaq.” Manuscript Releases, volumen 21, 437.
The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.
Manápa ñawpaq pruebanqa kinsa pruebakunam. Chunka pruebakunamanta qhipa pruebanqa kinsa kaq angelpa pruebanmi. Ñawpaqpas qhipapas “samay” nisqata pruebaypa unanchan hina rikuchinku. Ñawpaq pruebanqa kinsa pruebakunam, ñawpaq kaq angelta rikuchispa, payta qatiq iskay kaq angelwan kuska; ichaqa tawa kaq pruebanpi, sellasqa kaypas, estandarte hina hoqarisqa kaypas, Massawan Meribahwanmi rikuchisqa kanku. Kinsa kaq angelqa, pichqa kaq, suqta kaq pruebakunawan rikuchisqa, kinsa kaq pruebanmi karqa; payqa qatiq karqa Massawan Meribahpa iskay kaq pruebanman, hinaspa manápa ñawpaq pruebanman.
The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.
Tabera nisqapi phiñachikuy, Números 11:1–3 nisqapi qhawachisqa, qanchis kaq pruebasmi. “Tabera” nisqawan rikuchisqa, iñiypa nina-pruebanmanta qallariq versículokunaqa, mayqinchus “ruphay lugar” ninanpaq, ñawpaqninpi kachkan versículokuna, Diospa llaqtanpa puriyninta ch’in neqta purispa reqsichiq. Chunka kaq kapítulopi rikurimuq mana pacienciayoq kayqa, Corderota maymanpas risqanta qatiq pachak tawa chunka tawa waranqa runakunawan tupachisqa kachkan. Paykunaqa santokunapa paciencia-ninniyoqmi; ichaqa ñawpa Israelqa chunka kaq kapítulopi mana pacienciayoq kayta rikuchisharqan, chaymi chunka hukniyoq kaq kapítulopi nina nanayman apaykun.
And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.
Hinaspan ñoqankutaq ripurqanku Tayta Diospa orqonmanta kinsa punchaw puriyta; Señorpa pactopa arcanpas ñawpaqenkuta rirqan chay kinsa punchaw puriypi, paykunapaq samanankupaq cheqata maskhananpaq. Señorpa puyuntataq p’unchaypi paykunapa hawanpi kasharqan, campamentomanta lluqsishaqtinku. Arca puriyta qallariqtintaq Moisesqa nirqan: Hatariy, Señor, awqaykikuna ch’eqechisqa kachun; qamta cheqniqkunapas ñawpaqniykimanta ayqekuchun. Samariqtintaq nirqan: Kutirimuy, Señor, Israelpa waranqa waranqankunaman. Números 10:33–36.
The next verse introduces the rebellion of Taberah.
Qatiq versículom Taberahpa hatarikuyninta qallarichin.
And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.
Hinaptin llaqtakuna rimarqanku, chayqa Señorpa ñawpaqenpi mana allinmi karqa; hinaptin Señor uyarispa, piñakuynin hap’irqan; Señorpa ninanmi paykunapurapi rawrarqan, hinaspan campamentopa aswan karu qayllanpi kaqkunata tukurqan. Chaymi llaqtakuna Moisesman waqyarqanku; Moisespas Señorman mañakuptin, nina wañurqan. Paymi chay cheqaq sutinta Tabera nispa churarqan; imaraykuchus Señorpa ninan paykunapurapi rawrarqan. Números 11:1–3.
The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.
Ninata rikuchikuna mikuyta munaq munayllam, ninapa rikurichisqan qhipaman hamuq phiñachiyqa, pusaj kaq pruebaymi. Kayqa Numeros 11:4–34 nisqapi tarikun. Tabera llaqtapi quejakuyninqa hanaq kaq naturaleza waqllichisqata, mana pacienciayuq kayta reqsichin; Egiptoq aycha mankakunaman munapayaywan hatarikuynintaq uray kaq naturaleza reqsichin. Ninaqa Malakiás kimsa kaq capítulo nisqapi Alianzaq Chaskiqninpa ninawan pichasqanmi; proféticotaq Tabera sutiyqa “ruphaq lugar” ninanmi, Diospa profético Siminpi chay ruphaq lugarqa Malakiás kimsapi tarikun, maypichus ninam mana pacienciayuq huk clase nisqanta paqarichin, pichasqa kananpaq churasqa, hinaspa pacienciayuq huk clase nisqantapas paqarichin, paykunaqa altarisqa ofrendahinata pichasqa kanankupaq.
Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.
Taberá nisqapi hanaq kaqninwan uray kaqninwan iskay kuti pruebaypi Moiseswan rikuchisqa runakunaqa pachak tawa chunka tawa waranqa kanku, cheqaq kaypi yuyayman hina hinallataq espiritualmente takyachisqa. Yuyayqa hanaq kaq naturaleza-ta reqsin, espiritualmente-taq Divinidadwan runa kaywan huñusqa kayta rikuchin. Divinidadqa runa kaywanqa hukllachasqa kayman chayanmanlla uray kaq naturaleza chakatasqa wañusqa kaptin. Cheqaq kaypi yuyayman hina espiritualmente takyachisqa kayqa sellasqa kay experienciata rikuchin. Taberápa ninankunaqa trigowan zizáñawan qhipa t’aqanakuyta rikuchin, Cristoq llamkayninpi pachak tawa chunka tawa waranqapa templonta hatarichispa.
The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.
Isqon kaqnin pruebamqa Miriamwan Aaronwan hatarirqanku, Números 12 nisqapi tarikusqan hina. Chay phiñasiyqa manam ancha hukniraychu Coré, Datán, Abiram nisqakunapa phiñasisqanmanta, otaq Minneapolis llaqtapi, 1888 watapi, rikurisqanmanta. Manam asuntulla karqanchu Diospa willakuyninta mana chaskiyqa, aswanpas Diospa akllasqan pusayta mana chaskiymi karqan.
The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.
Willakuyllata mana chaskiq, chaymantaq mana willakuqtapas chaskiq umalliqkunapa huchachakuyninmi chunka kaq pruebatam ñawpaqman hamun. Umalliqkuna qawachikunku apostatakuna hina Inti punchaw kamachiy manaraq chayamuchkaptin, chayqa chunka kaq pruebam. Inti punchaw kamachiyqa cruzwan tupaykachkan, hinaspataq cruzman richkaspam, mayqinchus Inti punchaw kamachiyqa, umalliqkunaqa Barabasta akllakurqanku, huk llulla Cristota, imaraykuchus “bar” ninqa ‘wawan’ nisqanta, “abba” nintaq ‘tayta’ nisqanta niyku. Cruzman qayllaykuchkaspam (Inti punchaw kamachiy-man) utaq Cadesman, umalliqkunaqa hunt’asqa apostasiata qawachinku, huk llulla Cristota akllakuspa, hinaspataq chiqanmanta llaqtapa kamachiqkunaman rimanku mana ima reyniyuqchu kasqankuta, aswanqa Cesarllam reyninku kasqanta.
The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.
Qanchis kaq, pusaqniyuq kaq, isqunniyuq kaq pruebakunaqa sellado ruwayta reqsichin, ichaqa rikuchisqaqa mana yuyayniyuq sipaskunamanta. Chunka kaq chay pruebakunamantaqa Kadeshpi ñawpaq hatarikuymi karqa, 1863 watata ricuchispa. 1846 watamanta hebreokunaqa Sinaíman apasqa karqanku Leyta chaskinankupaq. Chunka Kamachikuykunapa iskay tablankunaqa Diospa ñawpa literal Israelwan pactonpi kasqanpa unanchanmi, Habacucpa iskay tablankunataq kunan pacha espiritual Israelpa pactonpi kasqanpa unanchanmi. Iskay kaq tablaqa 1850 watapi qhawarichisqa karqa, hinallataq ñawpa Israel Leyta waqaychanankupaq prometisqankuman hina, 1856 watakama qhipa prueba apamusqa karqa, nisqa Hallp’a Prometisqaman watuqkuna risqankuwan rikuchisqa hina. 1856 watamanta 1863 watakama qanchis watakunapi chayasqa aswan achka runakunapa yuyayninqa kay karqa: Laodiceapa chunlla puriy pampa maypin wañuyta munasqanku chaymi.
The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.
1844 watamanta 1863 watakama pacha rikuchisqa kashan chay pachawan, Puka Qochaqpi bautizasqawan qallarin, hinaspa huk bautizasqawanmi tukukun Jordán Mayupi, chay kikin cheqllapi maypichus Jesús qhepaman Cristo kanqa karqan, Juanpa bautizasqan kaptin. Puka Qochaqpi bautizasqa kasqanmi ñawpaq Israelwan rimanakuyta reqsichirqan. Chay rimanakuyqa huk kasarakuywanmi qallariq, chaypitaq chaylla pachapi chunka ñiqin pruebakunata qallariychirqan. Chaymantataq Sinaíman pusasqa karqanku, Leyninta waqaychanankupaq prometirqanku, ichaqa mana waqaycharqankuchu, hinaspa Cadespi ñawpaq hatarikuypi chunka kaq, qhipa kaq pruebatapas pantarqanku. Tawa chunka watakuna qhipaman, Cadespi iskay ñiqin, aswan hatun hatarikuymanta qhipaman, Jordán Mayuman bautizakuspanku Promesasqa Hallp’aman yaykurqanku.
All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.
Bautismopa llapa señalkunanqa pactowanmi huñusqa kachkan. Omega nisqap historiawan iskay Kadesh nisqap historianqa, ñawpaq kaq alpha Kadesh nisqap historiwanmi tupachisqa kachkan. Moisespa omega rebelionninqa, alpha Kadeshpa rebelionninkupi huk llapa nacionpa rebelionnintapas aswan hatunmi karqan. Omegaqa sapa kuti aswan hatunmi. Iskaynin rebelionkuna kuskachasqaqa, Isaiaspa yachaqkunaq mana yachaqkunaqpas qhepa para willakuypa samayman mana haykuyta munasqanku rebelionnintam rikuchin.
Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.
Kimsa bautismokuna (Puka Lamar Qocha, Jordán Mayu hinaspa Jordán Mayu), ñawpaq kaq Moisespaq, qhepa kaqtaq Cristopaq; chayhinaqa Moisesqa alfa, Cristotaq omega. Hebreo alfabitopi ñawpaq letramanta iskay chunka iskayniyuq letrakama chawpipi kaq, chunka kimsayuq letrata, ñawpaq letraman yapaspa, hinaspa chay ñawpaq letrata qhepa kaqman, iskay chunka iskayniyuq letraman yapaspa, hebreo simi “cheqaq kay” nisqata ruwan. Chawpi bautismoqa Jordán Mayu hinaspa Cades llaqtam karqan. Ñawpaq bautismo, Puka Lamar Qochapi kaq, Jordánpi bautismowan qatiparqan. Ichaqa ñawpaq Jordánpi bautismoqa tawa chunka watakunata suyasqa karqan iskay kaq watukuy Cadesman chayanankama hinaspa cheqaq Jordán bautismokama. Kinsa kaq bautismoqa, judíokunapa watukuypaq pacha chayamusqanta rikuchispa, Cristo llamkayninta qallarisqanpi, huk semanapaq pacto takyachinanta, Daniel qanchis chunka isqunniyuq, versículo iskay chunka qanchisniyuq hunt’asqanman hina; chaymi ñawpaq Israelpaq juicio pacha karqan.
The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.
Puka Qaqa Qochapi ñawpaq bautismoka ñawpaq angelpa willakuyninmi, iskay kutikuna Kadeshman riykunaqa huk “iskaychayta” rikuchin, imaraykuchus ñawpaq kuti Kadeshman chayaypi, Jordán Mayupiw Diospa pacton llaqta runakunapa hatarikuyninku rikuchisqa kachkan, iskay ñiqin Kadeshpitaq umalliqkunapa hatarikuyninku rikhurimun. Kadeshwan iskay kutikuna riykunaqa iskay ñiqin angelpa willakuyninpa iskaychayninta rikuchin maypichus iskay kastakuna rikhurimun, iskaynin kastakunaqa llaqta runakunawanpas umalliqkunawanpas rikuchisqa kanku. Cristopa bautismonqa kinsa ñiqin angelpa willakuyninmi, trigotawan zizáñata t’aqasqanku hina, imaynatachus ñawpa Israel llaqtata t’aqarqanku cristiano noviawan, mayqantachus Cristo casarasqa karqa, ñawpa Israelpa juicio horanpi.
The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.
1844manta 1863kama pacha Tiempoqa Puka Lamar qochata chimpaymanta Kadeshpi ñawpaq hatariykama hinam. 1844 wataqa Puka Lamar qochata chimpaymi; 1846 wataqa manámi, samana p’unchaw pruebaypa unanchan, chaytaqa Whitekuna 1846 watapi kasarakuspa atiparqanku. 1849 watapi Señorqa makinta iskay kutita mast’arirqan Llaqtanta huñunaypaq. Payqa huñurqan ñawpaq angelpa willakuynin tiempopi, Habacucpa tablankunamanta ñawpaq kaq tabla historiapi chayamurqan chay pachapi; iskay kaq tablataq chayllapaqmi wakichisqa karqan.
The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.
Omega 1850 watanaqa huñunaypaqmi, hinallataq pruebaypaqmi karqa, imaraykuchus chaytam alpha 1843 watanaqa ruwarqa. Ñawpaq angelqa huk watanayuqmi karqa, kimsañiqin angelpas huk watanayuqmi karqa, imaraykuchus ñawpaqka alpha kashan, kimsañiqintaq omega kashan. “Iskay watanakuna”qa ñawpaq angelpa hinaspa kimsañiqin angelpa señalkunanmi—mana iskayñiqin angelpachu. “Watanakuna” nisqapa profetiko pacha unayqa pantayniyuq watanawanmi qallarin, hinaspataq mana ima pantayniyuq watanawanmi tukukun. Iskay watanakuna chawpipi kaq historiataq iskayñiqin angelpa historiam, maypichus chartaqa wajllasqa qhiparisqa kashan 1850 watakama.
After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.
1843 watam 1844 watapi Abril killapa 19 p’unchaypi tukukuptin, 1843 siq’i qillqa waqllachisqa karqan, chaymi pantasqa hina 1843 watata willasqa. 1844 watapi Abril killapa 19 p’unchaymanta 1850 watakama mana kanchu Habacucpa mesa nintaq. Iskay ñiqin angelpa historiapiqa mana karqanchu siq’i qillqa, hinaspataq—Babilonia urmarqan. Alfaqa huk mesa, omegataq huk mesa, chawpintaq Babiloniapa urmayninmi; huk rikch’aynin rebelión nisqapa, mayqinchus tinkisqa kashan chay pacha-man maypichus mana karqanchu mesa. Habacucpa mesankunapa historiya pachaqa sut’inchayninta apamun cheqaq kaypa.
1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.
1850 watataqmi Sinaíwan hinallaychasqa karqan hinaspa Ley qosqawan. Chay ruwaymi Pentecostéswan yuyarisqa karqan, maypichus iskay kuyuchisqa t’antakuna hoqarisqa karqan. Chay kuyuchisqa t’antakunata hoqariy ruwanaqa rikuchisqa kachkan 1842 wata mayo killapi tabla imprimisqa hinaspa mast’arisqapi, hinaspa 1849 watapi iskay kaq gráfico wakichisqa kasqan historiapi, hinaspa 1850 watapi chay gráfico tarikusqa kasqanpi. Chay pachaqa Cristopa liniannimpi rikuchisqa kachkan paypa kawsarimusqanmantapacha Pentecostéskama pichqa chunka p’unchaykunawan, huk pacha tawa chunka p’unchaykunaman rakisqa, chaymanta qatiqta chunka p’unchaykunaman.
In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.
1849 watapiqa Cristoqa makinta iskay kutita mast’arispa kasharqa, hinaspataq 1850 watapi Habacucpa iskay kaq tablantaqa tarikusqa karqa, Kadesman pushaq pruebakunapa ruwasqanqa ñawpaqman purirqam. 1856 watapi machu Israélpa chunka pruebanmanta qhipa kaqqa chayarqam, Millerpa t’ikananpi tiyasqa profétic revelacionninmanta musuq k’anchay lloqsichisqa kasqanrayku, kuyuy paqarichiqnin periodiconpi. Iskay waranqa pichqa pachak iskay chunka profétic p’unchawkunata, 1856 watamanta 1863 watakama, espíakunaqa hallp’ata maskhaspa yaykurqanku. 1863 watapi huk musuq kamachiqta akllakurqanku Egiptoman kutichinankupaq.
We will continue these truths in the next article.
Kaykun qelqapiqa kay chiqaqkunata qatiqllaña rimarisunchik.
“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.
“Vermont llaqtapi Bordoville nisqapi, 1871 wata diciembre killapa chunka p’unchawninpi, huk rikuyta quwasqapi, qawarichiwarkanku qosaypa sayaynin ancha sasachakuq kasqanta. Paypa hawanpi llakiywan llamk’aywan ñit’iy karqa. Paypa wawqenkuna ministeriopi manam kay qepikuna apanankupaqchu karqa, nitaqmi paypa llamk’ayninkunata chaninchasqankuchu. Sapa kuti paypa hawanpi kaq ñit’iyqa yuyayninatawan cuerponatapas sasa llamk’achirqan. Qawarichiwarkanku paypa Diospa runankunawan tupanakuynin, wakin imakunapi, Moisespa Israelwan tupanakuynin hina kasqanta. Moisespa contranpi rimarqanku, mana allin circunstanciaspi kashaqtin, chay hinallataqmi paypa contranpipas rimarqanku.” Testimonies, volumen 3, 85.