The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.
“Diospa musphay rurayninkunapa” historiantaqa, profético tapuy “hayk’aqkama” nisqawanpasmi rikuchin. Chay iskaypi, hinallataq achka huk simbolokunapipas rikuchisqa historiaqa, pachak tawa chunka tawa waranqa sellakusqa runakunapa sellakusqan tiempontam rikuchin. Chay p’unchawkunapiqa, cheqaq qhepa para willakuymanta hinallataq achka llulla qhepa para willakuykunamantapas huk churanakuy kachkan. Cheqaq qhepa para willakuyqa hukllam kachkan. Chay sagrado historiapa willakuynin, maypichus Diosqa musphay rurayninkunata ruwan, Joel qhelqapa contexto ukhuman churasqam kachkan, maypichus “musuq vinota” huk clase runakunamanta qichun, huk clase runakunamanmi ichaqa poured out kachkan.
There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.
Joel qillqapiqa wakin tupaykuna kashan, chaykunata reparanapaqmi. “Parábola” nisqa simipa sapin “hukwan hukta qayllapi churay” ninmi, chaymantaqa iskay rikchaq ayllukunapa tupayninta hinallataq apamun. Ñawpaqpiña Joel qillqapi wakin “tupaykunata” llamk’arisqanchik, chaypi rikuchispa Jerusalén llaqtata kamachiq machasqakunapa churakusqan hatun kaypa pilluntaqa gloria-pa pillunta churakuqkunawan tupachisqa kasqanta. Manaraqmi rakisqachu kusikuypa unanchanqa p’enqakuyqa mana kaqninchu, ichaqa masintaqninmi kasqanta; chayqa hinan, chaytataqmi rikuchiyta munanchik. Alpha hinallataq omega nisqakunapa yachayninqa Joel qillqapipis tarikunmi, hinaspataq ñawpaq kaq qhipa kaqta sut’ichasqanmanta yachayqa Pedro-pa iskay willakuyninkunawan Hechos qillqapipis takyachisqa kashan.
Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.
Hechos qelqa iskayniyuqmi Pentekostés p’unchawpi 9 a.m. pachapi (kimsa hora nisqapi) pasakun, chaymanta kimsa kaq qelqaqa isqon hora nisqapi (3 p.m.) kachkan, chaymi tutaypaq sacrificiota haywanapaq tiempo. Hechos iskaypi Pedro willakusqan qelqasqaqa huk sapa wasipa altu cuartopi willakusqanmi, ichaqa kimsa kaq qelqapi rimarisqankuqa templopi qosqasqa kachkan. Iskay tantanakuykunapipas arrepentimiento-man waqyasqanraykum hukllachasqa kachkanku. Kikin willakuy, iskay maypikunapi, Pentekostés willakuy ukhupi iskaychasqa unanchasqata reqsichin, chayqa patiowan templowan rakisqa kachkan. Apocalipsis chunka hukniyuqpi Juanta nisqa kan templota tupunanpaq, ichaqa patiota saqeykunanpaq, chayqa gentilkunaman qosqasqa kasqanrayku.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Chaymi qorqosqa hina t’uqru qusqa quywasqa karqan; hinaspata angel sayarqan, nispa: Hatariy, Diospa templonta tupuy, altarnta, chaypi yupaychaqkunatapas. Ichataq templomanta hawa pationta saqey, ama tupuychu; imaraykuchus mana israel runakunaman qosqa kashan; hinaspata santo llaqtata sarusqankum chusku chunka iskayniyuq killakunata. Apocalipsis 11:1, 2.
Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.
Chhayna iskay sermons iskay iskay kutichisqa kasqan, hinallataq iskay sermónpa maypi rimakusqan rakisqa kasqanqa, Joel qillqapi qhipa tamyapaq iskay uyarikuqkunata reqsichin. Huk uyariqkunaqa templomanta hawapi kaq gentilkunam; hukñataq templopi kaq judíokunam. Kawsakqakunapa taripakuyninpiqa Diospa wasin ñawpaqta taripakun, chaymi 9/11-manta domingo kamachikuykama templo taripakusun; domingo kamachikuymantataq runakunaq gracia puchukayninkama gentilkuna taripakunku. Chay taripakuyqa qhipa tamya pachapin ruwakun, Pedroq sut’inchasqan hina, Joel qillqapi churakusqa kasqanman hina. Imatachus patioqa (gentilkuna) hinallataq temploqa (Diospa iglesian) Hechos qillqapa iskayñiqin chanta kimsayñiqin kapítulokunapi rakisqa kasqanpi rikuchirqan, chayllataq Joel qillqapipas ñawpaq tamya hinallataq qhipa tamya nisqakunapa t’aqayninmi. Ñawpaq tamyaqa 9/11-pi chayamurqan, hinaspataq Diospa templon taripakusqan kamachkaptinmi ichakusqa. Chay ruwanakuy tukukuptinqa qhipa tamyaqa patiopi kaq gentilkuna pataman ichakun.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Chayqa hinaqa, Siónpa churinkuna, kusikuychis, kusisqa kachis Señor Diosniykichispi; paymi qorqasunkichis ñawpaq para-ta tupusqa hina, hinaspan uraykuchimusaqchispaq para-ta, ñawpaq para-ta, qhepa para-tawan ñawpaq killa-pi. Joel 2:23.
It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.
Kunan pachaqa mana yuyayniychu kusikuywan p’inqakuywan proféticopi imayna sapaqchasqa kasqanta reqsinaypaq; ichaqa chay versículoqa Diospa llaqtanta willan “kusikuychis” nispa, qhipa para willakuyrayku. Qhipa para willakuymi Diospa llaqtanpi profético kusikuyta paqarichin. Chay hina kaptinpas, ñawpaq para icha qallariy paraq yachayninmanta, chaymanta qhipa para qatiqmanta rimayqa huk rikch’ayninmi mitk’achiq rumi, churasqa qhipaman saqisqa, hinaspa admiraska kasqanpaq. Esquina rumiq unanchan, qhipaman tukukuyninpi umalliq rumi hina tukuspa, Diospa ñawinqanpi hinallataq llaqtanpa ñawinqanpipas admiraypaqmi.
The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!
Musphay rumiqaqaqa rumiqaqaqa profecíapa Alpha y Omega-ninta rikuchin. Alpha y Omega nisqapa kamachiynin, profecíapa churakuyninman hina, Simiyninpi kuti-kuti Alpha y Omega nispa reqsichisqa kachkan, payqa Simi hinallataqmi. Chayraykun, kay kamachiymanta imapas revelasqa kasqanqa noqanchisman chaymanta wawaykunaqpaq wiñaypaq revelasqam kachkan. 1863 watam Biblia profecíapa umalliq rumiynin; hinallataqmi 1844 watamanta 1863 watakama kinsa kaq angelpa pacha tiempomanta umalliq rumiynin. 1844 watam kachkan cimientopa rumiynin, 1863 watataq chay profético pachapa umalliq rumiynin. 1844 watamanta 1863 watakamaqa huk sayarichisqa profético pacha tiempom, hina 538 watamanta 1798 watakama sayarichisqa kasqanmanta. Runakuna mana yachasqankuchu imatachus Dios sayarichisqanta, chayqa mana chayta mana sayarichisqa kananpaqchu!
We ended the previous article with the following passage.
Ñawpaq artículo tukukuyninpi kay qillqasqawanmi tukurqayku.
“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.
“Rikuchisqa kani paypa Diospa llaqtanwan kashqan tinkuyninqa, wakin imakunapi, Moisespa Israelwan kashqan tinkuynin hina kasqanta. Moisespa contranpi rimarqanku mana kusiypi qhasqakuna, sasachakuykunapi kaspa; chay hinallataq paypa contranpipas rimarqanku.” Testimonies, volume 3, 85.
In 1863, James White represented “in some respects” “Moses to Israel.”
1863 watapi, James Whiteqa “wakin kuskapi” “Moisés hina Israél llaqtaman” karqa.
The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.
1844 watamanta 1863 watakama pachakunaqa Puka Lamar qispichikuymanta ñawpaq Kadeskama pachawanmi rikch’achisqa karqan. Ñawpaq Kadesqa alfa kanki, iskayñiqin Kadesqa omega—chaymi iskay tawa chunka watayuq pachakunata qun Kadesman chayanapaq, iskayninkupas hatarikuypi tukukurqan.
The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.
Profecíapa Espírituqa Puka Lamar qocha chimpayta 1844 watapi hatun llakikuywan tupanachin. Bibliapas Puka Lamar qocha chimpayta cruzwan tupanachin, hinaspa Hermana Whiteqa takyachinmi cruzpi disipulokunapa llakikuyninku 1844 watapi hatun llakikuyta rikch’achisqanta. Señormi munarqan Chaskisqa Allpaman chiqanta yaykuyta, hinaspa Chaskisqa Allpaman yaykuna geografico señalanqa Jericó karqan; chaymi 2025 watapi diciembre killapa iskay kaq semanapi arqueólogokuna ñawpa Jericó llaqtata allqorqanku—ichaqa mancharisqa, llakirisqa tarikurqanku chaypi tarisqanku urmasqa perqakuna llapallanpas hawaman urmasqa kasqanta, mana ukunmanchu, imaynan asedionpi sapa kuti kasqan hina. Ñawpa asedionpim perqakuna maqasqa urmachisqa hinaspa ukunman tanqasqa karqan. Jericówanqa mana chayhinachu.
So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.
Chaymi runakuna qapariqku sacerdotekuna waqrapi pukllachkaptinku; hinaspataq, runakuna waqrata waqyasqan uyarispa, jatun qapariywan qaparirqaku, chaypim perqa pampakama urmarqu, chayhina runakuna llaqtaman yaykurqaku, sapaq runa ñawpaqninman cheqanta riykuspa, hinaspataq llaqtata hap’irqaku. Josué 6:20.
The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.
Arkeologokunaqa tarirqankutaq mikhuywan hunt’asqa urpukunatapas, chaymanta reqsichispa ima hina perqakuna urmaykuqtinku mana unay, astawan pisi-pisimanta aysasqa muyuychasqa maqanakuy kasqanta. Chaymi arkeologokuna ukhupi huk tapuytapas kutichirqan imarayku Jericó llaqtapa urmayninmanta bíblico qillqasqa willakuy ninqa huk orqo utaq wichay ñan hina “wicharispanku” Jericóman hayk’urqanku nispa; kunanqa yachankuña chayqa perqakuna hawaman urmasqanwan ruwasqa kasqanta.
The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.
Ñawpaq hark’ay, Sumaq Suyasqa Hallp’aman yaykuyta willasqa kaq, karqa Jericó, huk llaqta atiyniyuq, qhapaqniyuqpas. Jericóqa 1863 watam, chaymanta Jericóqa Bibliaq willakusqan profecíapi huk yachachiy tukuyllamantaqa manam kananllachu, Domingo kamachiy pacha ilustración hina, aswanpas urmayninwan, hatariyninwan kuska. Jericóqa kikillan profético ñakay takyachisqantapas apaq karqa. Josuéqa Jericó musuqmanta sayarichiq runapaq ñakayta rimarqa, chayta ruwaspanmi reqsichirqa Jericó llaqtata musuqmanta sayarichiq runaqa chay ñakasqa llaqtata sayarichisqanpi sullk’a churinta, kurak churintapas chinkachinanpaq. Huk churiqa cimientota churaypi chinkanan karqa, hukñataq punku hatarichiypi. Chay profecíaqa hunt’asqa karqa, hunt’akusqanmanta qillqasqapas Bibliapi kashan, chayrayku Jericóqa allinta sayasqa bíblico símbolo kan.
Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.
Jericó llaqtapa historiapi tukukuynin ukhupi, hinaspa proféticopi ñakasqa maldicionninpi, chaymanta qatiq hina chay profeciapa historiapi hunt’akuyninwan kuska, kimsa testigokunata tarinchik Jericómanta 1863 watapi rimashaqta. Chay kimsa testimoniokuna llapallanmi 1863 wataman churakunan. Chay kimsa testigokuna huñunakuspa sayanku, imaynachus kimsa Moiseskuna proféticopi sayanku sapaqnin tawa chunka watayuq p’unchayninkupa tukukuyninpi hina. Chay tawa chunka watayuq p’unchaykunamanta hukninqa sut’ita Millerita historiwan tinkisqa kachkan, chaywan takyachispa sapa tawa chunka watayuq p’unchaypa tukukuyninpi kimsa Moisespa rikuchikuyninkuna llapallanpas 1863 watapa historiwan tinkinku—kimsa kaq angelpa historiwan.
Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.
Chay kimsa testigokunamanta iskayniyuqmi Moiséspa tawa chunka watankunapa tukukuynin Kadeshpi chayan; kimsa kaq tukukuyninqa Jordán mayu karqa, iskay kaqpa tukukuynintaq Puka Lamar qochapi. Ñawpaq tawa chunka watakunapa tukukuyninqa Moiséspa Egiptomanta ayqekusqan karqa. Kimsa tukuyninpas Egiptomanta lloqsiyta willakuchkan, Abrahampa tawa pachak kinsa chunka watayuq profecíasnin hunt’akusqanpi, Egiptopi wata-sapa kamachisqa kawsaymanta.
Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.
Moisespa kimsak chunka watayuq pachankuna, tukukuyninkuna (umalliqnin) Egiptomanta qispichiyman hina rikuchisqan, Abrahampa rimarisqan Egipto watasqa kasqanmanta hinaspa chay watasqa kaymanta lloqsisqa qispichisqa kayninpa hunt’asqan karqan. Abrahamwan rurasqa Diospa rimarisqan kunanpaq willasqa qispichiq hina, Moisesqa kikin qallariyninmanta unu ukhumanta qispichisqa karqan, sutinpa niynin hina. Chaymanta qhepamanqa Moisesqa Diospa llaqtanta Puka Lamar qochapa ununkunata chimpachirqan, hinaspa chaymanta qhepaman qispichiypa pataman pusarqan, mayqinchus Jordan mayuwan unanchasqa karqan. Moisespa kawsayninpa alpha-ninqa Nilo mayupa ununmanta qispisqa kay karqan, omega-nintaq Jordan mayupa ununwan unanchasqa qispichiymi karqan. Moisespa kawsayninpa alpha-ninqa, sutinwan hinaspa tayta-mamanwan sut’ichasqa rikch’ayninrayku, diosta manchakuspa kawsayniyuq tayta-maman, wawaqa wañuchisqa kananpaq kamachisqa kasqanta yachaspa, chay hina rikuchirqan; hinallataq tawa chunka wata qhepaman Egipto runata wañuchisqanrayku paypas chay kamachisqa wañuyman chayasqa kananpaq hina. Diosta manchakuspa kawsayniyuq tayta-mama hina, churinkupa wañuy kamachiy-manta qispichisqa kananpaq kasqanta yachaspa, paypaq huk arca ruwapayarqanku; chaymi hebreo pachamanta Egipto pachaman pasarqan, hinallataq Moisespas tawa chunka wata tukukuyninpi Egipto pachamanta hebreo pachaman lluqsirqan.
Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.
Moisésqa yaku manta salvasqa kayninpi Noéspa willakuyninta yapamanta willakurqan. Moisésta “kacharichiq” nispa ñawpaq kaq rimariy, Abrahampa tawa pachak kimsa chunka watayuq tratonpa profecíasninmanta, Dios runakunawan tratota rurasqan historiata yapamanta qhawarichirqan; chayrayku Abrahampa akllasqa llaqtamanta profecíasninwan llapa runakunapaq tratopi prometisqanpas hukllachasqa karqan. Kayqa bautismota reqsichin, wawa Moisés Faraonpa ususiman apasqa kayninpi; wañuyqa tayta-mamankunapa rurasqanwan reqsisqa karqan, pampasqaqa yaku hawanpi arkawan rikuchisqa karqan, kawsarimuytaq Faraonpa ususinmi.
Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.
Moisespa kawsayninqa qallarin Noépa arkanpa bautismon nisqapa rikch’ayninwanmi. Chayqa ninmi, qallariymantapacha “8” yupayqa Moiseswan tupanakusqa kasqanta; imaraykuchus pactonpi t’ikinakusqan saphinqa Noépa pactomanta hamuq “8” yupaywanmi qallarirqan, hinaspa llamk’asqanqa “pusaj” p’unchaypi circuncisión ruwanakuyta sayachiy karqan. Chaymantaqa chay kikin ruwanakuyllapim pruebaykusqa karqan, hinaspan pantarqan. Moisespa kawsayninqa bautismowanmi qallarin, chusku chunka watakuna qhipamantataq wañuy kan (huk Egipcioq), chaymi señalakun maypichus Egipcio Moisés wañun, hinaspa Abrahampa churi sapaqlla tukupun. Moisespa ñawpaq chusku chunka watankunapa qallariyninpas tukukuyninpas bautismowanmi rikuchisqa kachkan. Ñawpaq kaqqa hebreo kasqanmanta egipcio kasqanman tikrayta reqsichirqan; qhipa kaqtataq egipcio kasqanmanta hebreo kasqanman. Chaymanta qhipa chusku chunka watakunamanta, Moisésqa Diospa runankunata Puka Lamar Qochapa bautismonta pusaq rin, Jordánpi bautismoman rishaspan, chaymanqa mana haykurqanchu.
God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.
Diospa llaqtan Josuépa pusayninwan Yaykunku Karisqa Hallp’aman mana Moiseswanchu, payqa wañurqan Jordán mayupa bautismon chayamuyta qayllapiña. Moisés rimarqan, hinaspa Pedro kutichirqanmi: “Señorniyki Diosqa hoqarinqa huk profetata Moises hina.” Chay profeta, mayqenta Moisés nisqawan rikuchirqan, Cristo karqan, hinaspa Payqa llamkayninta qallariykuqan chaypim Moisés saqisqanpi. Payqa llamkayninta qallariykuqan bautismonpi, hinaspa chay bautismoqa cheqaqpuni karqan maypichus Josué ñawpaq Israelta bautizarqan Jordánta chimparispa Karisqa Hallp’aman yaykunankupaq. Evangelio-kuna willawanchikmi Juanqa bautizasharqan Bethabara nisqapi, mayqenqa chimparina cheqaq, hinaspa niyninmi balsa chimparina.
The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.
Puka Lamar Qochaqa Egiptopa hatarikuyninpa unanchaqninmi, chayrayku kay siq’ipi Moisespa profetik willakuyninta cheqaq kasqanta reqsichin. Nilo Mayumanta Puka Lamarkama (wakinkunaqa mayu nispa sutichanku), chaymantataq Jordánman. Moisés, “yakumanta qispichisqa” niyta munaq, willakuyninta qallarinpas tukuchinpas qispichikuq yakupi; chay yaku-kunapim sapankapi iskay laya yupaychaqkuna rikurichinku.
The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.
Moisespa ñawpaq tawa chunka watankunaqa ñawpaq angelpa willakuyninta rikuchin, iskay kaq tawa chunka watakunaqa iskay kaq angelmanta, kinsa kaqña kinsa kaq angelmanta. Chay kinsa angelkunan sapaq profétiko kawsayninkuta hap’inku; hinaqtinpas llapa kinsa willakuykunaqa ñawpaq willakuypi rikuchisqa kashan. Kay rikch’akuytaqa achka watakunamanta runakunapa ñawpaqenpi qhawachirqayku, Daniel qillqapa ñawpaq kinsa kapitlulninkunawan tupachispa.
Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.
Danielqa huk ñiqin kapitupi Diosta manchakurqan, Babilonia llaqtapa mikuyta mana mikhunaypaqmi qhipakuykurqan; hinaptin Diosqa payta hatuncharqan iskay ñiqinpi, chay qatiq mikuywan rikuywan pruebaypi, chaymi pusarqan taripayman, kimsa ñiqin pruebaymanpas Nabucodonosor kikimanta rurachisqaman. Danielpa huk ñiqin kapitunqa Apocalipsis chunka tawañiqinpi kaq ñawpaq angelmi, “Diosta manchakuychik,” “payman hatunchayta qoychik” nispa willaq, Daniel hina iskay ñiqin mikuywan rikuywan pruebaypi, imaraykuchus “taripaypa horasnin” Nabucodonosorpaq hamusqaña.
The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.
Moisespa kawsayninpa ñawpaq tawa chunka watankuna qallarin, taytan-mamankuna Diosmanta manchakusqankurayku. Faraonpa ususin yakupi arca-ta rikurqa chayqa, Moisés iskay kaq pruebaytaña pasasqa karqa, chaymi rikuy prueba. Hinaptin Faraonpa ususin taripaykurqa payqa mana wañunanpaq kasqanta. Taripaypas chayarqan ñawpaq tawa chunkapa tukukuyninpi; Egipcio runata wañuchispa, Egiptomanta ayqekunanpaq hina kananpi.
In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.
Iskay chunka watakunapi, Apocalipsis chunka tawaqpi iskay kaq angelpa Babilonia urmananta willakusqanqa Egipto urmasqanwanmi rikuchisqa karqan. Chay urmaypi, chunka watakuna tukukuyninpiqa Diospa atiyninpa hatun rikurichiyninmi karqan, hinallataqmi karqan iskay kaq angelpa willakuynin tukukuyninpi 1844 watapi Chawpi Tuta Qapariy pachapi.
The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.
Kinsa chunka watakuna qallariyninqa wañuy taripayta nisqawanmi tukuyta hina chay huñunakuypa llaqtanman churasqa kachkan; tukukuynintaq chay huñunakuypa pusayninpa hawanpi wañuy taripaywanmi tukukun.
Sister White identifies that our work is to combine the three angels’ messages.
Paní Whiteqa reqsisqanman hina, llank’ananchikqa kinsa angelkunapa willakuyninkunata hukllachaspa tantachinanchikmi.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Señorqa kay pachata huchankunamanta castigananpaqña kachkan. Payqa kachkanña castigananpaq iglesiakunata qhawanakuykunaq cuerponkunata, paykunaman qosqa k’anchaytawan cheqaq kayta mana chaskisqankurayku. Hatun willakuy, ñawpaq kaq, iskay kaq, kimsa kaq angelkunapa willakuyninkunata huñuspa, kay pachaman qonqa kanan. Kaymi llank’ananchikpa hatun apaynin kanan.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.
Moisespa ñawpaq tawa chunka watankunaqa Apocalipsis chunka tawañiyuqpi ñawpaq angelta rikuchin, iskay ñiqin tawa chunka wata pachaqa iskay ñiqin angelta, kimsa ñiqin tawa chunka wata pachataq kimsa ñiqin angelta rikuchin. Ñuqanchikpa “hatun willakuyninchikqa” “ñawpaq, iskay ñiqin, hinaspa kimsa ñiqin angelkunapa willakuyninkunata” huñunaymi; chaymi Moisespa kimsantin unanchaqninakunata 1863 wataman churaykun, chayraykutaq domingo kamachikuypi kimsa Moiseskuna kan.
1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.
1844manta 1863kama iskay testigokunata hapin, iskayninpis chusku chunka watayuq pacha Kadeshman pusarqan. Inspiración nisqaqa reqsichin huk kimsaka mana kananpaq ñawpaq kaqwan iskay kaqwan mana kaspa; chayrayku Moisespa kawsayninpa ñawpaq chusku chunka wataqa 1844manta 1863kamapas representan kanan. Moisésqa Egipto runata wañuchin 1863 watapi, hinallataq Moisésqa kamachikuyninpa varawan Roca-ta maqan, chaymantaq ima hina Moisésqa Diospa gloria-ninta rikuyta mañakun qori becerro-pa hatariy qillqaq historiapi. 1863 watapi hinallataq domingo kamachikuypi kinsa Moiseskuna kan, llapankupas chusku chunka watayuqmi kanku.
Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.
Kimsa pacha Moisespa sapa kutinmi yakuwan qispichiyta apamun; canastapi Moisesqa Moiseswanmi Puka Lamar qhawarispan tinkun, chaymi iskay kuti Moiseswan Jordan mayupi tinkun: Nilo mayu, Puka Lamar, hinallataq iskay kuti Jordan mayupi. Qispichiy yakuqa sapa huknin kimsa pachakunapim rikuchisqa kashan, llapantinku chay pachawanmi tinkunku maypichus qhipa para pachapi qispichiy yaku jich’akusqa kashan.
At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.
Kimsa chunka watayuq kimsakaj p’unchay puchukaptin, Moisésqa qasquta varanwan waqt’arqan. Iskay chunka watayuq iskaykak p’unchay puchukaptinqa, varanqa Puka Lamar Qochata t’aqarqan. Ñawpaq chunka watayuq ñawpaqkak p’unchay puchukaptinri, payqa Egipto kamachiq kaypa varanta mana chaskirqanchu, akllarqan llaqtanwan kuska ñak’ariyta.
At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.
Ñawpaq kaq pacha tukukuyninpiqa huk Egipto runam wañurqa, iskay kaq pacha tukukuyninpinataq Egiptopa awqaqkuna, kurak wawakuna, hinaspa pusariyninkunapas wañurqaku. Kimsa kaq pacha tukukuyninpinataq Israel suyupas, Aarónpas, Moiséspas llapallanku wañurqaku. Kayqa kimsa kikinman rikch’akuq willakuykuna kanku, chaykunaqa “siqi patapi siqi hina” sapa hukninmanta 1844manta 1863kama sut’inchanku—kimsa kaq angelpa willakuynin, chaymantaqataq 9/11manta domingo kamachikuykama sut’inchan, hinaspa Pentecostés pacha, maypichus qespichikuy unu-kuna talliykusqa kachkan.
Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.
Moisésqa iskaynin Kadeshpi rebeliónkunapi kachkan, hinaspa Kadeshpi rebeliónkunaqa sapaq periodonkupaq tukukuq rumi patankuna kanku. Iskayninku 1863 watata reqsichinku, chayqa kikinmi kinsa kaq angelpa periodonpa tukukuq rumi patanpas, 1844 watapi alpha nisqawan qallarispa 1863 watapi tukukuq rumi patankama. Fundación hina qallariq hinaspa cap stone hina tukuq rumiypa musphay k’anchariyninta yuyayman churaspa, reqsikuyta atinallam capstone nisqaqa profecía nisqapi sapa kuti aswan hatun kasqanta. Pentecostés pacha qallariyninpi pisi sut’u para urmaykuna, Pentecostés p’unchawpi tukukuq rumi patanpi hunt’asqa ichakuykama pusaspa, kay cheqaq kayninta rikuchin.
At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.
9/11 nisqapi ch’iqchiy qallarin, hinaspataq Domingo kamachiypi hunt’asqa pukllay hina huntasqa urmaywan tukukun. Kay chiqaq kaymi reqsichin iskay kaq, omega Kadespi Moisespa huchanqa aswan hatun hucha kasqanta, ñawpaq, alpha Kadespi hatarikuymanta aswan. Alpha hatarikuyqa huk llapa nacionpa wañuyninta paqarichirqan, omega hatarikuytaq huk sapa qharipa wañuyninta (Moisespa) paqarichirqan; ichaqa chay huk qharipa huchanqa llapa nacionpa huñusqa huchanmanta aswan hatun karqan. Huchalliq runaqa wañun, chay tupupiqa mana ima sapanchaqchu kan Moisespa huchanpas huk Israelitaq huchanpas chawpipi; ichaqa willakuy-qhawaypiqa, Moisespa Cristota iskay kutita maqayqa aswan hatun karqan, imaraykuchus chayqa chusku chunka watapa p’unchayninpa tukuchaq rumi karqan.
The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.
Ishkayllakuynin Moisespa iskay kaq omega Cadespi aswan jatun hucham karqan Israelpa churinkunapa iskayninmanta, Josuéwan Calebwan willakuyninta mana chaskisqankumanta. Moisés proféticamente 1863 watapi sayan, chaypiqa payqa ch’in pampapi wañun iskayllakusqanrayku. Moisés hinallataq 1863 watapi sayan, maypicha ñawpaq pacto llaqtaqa ch’in pampapi wañunku iskayllakusqankurayku, ichaqa Moisésqa mana chay iskayllakuypiqa participarqanchu. 1863 wataqa domingo leywan tupachisqa kashan, imaynatachus Aarónpa qorimanta becerro nisqapi iskayllakusqanpas. Chay historiaqa, Cadeswan, 1863 watawan, domingo leywanpas tupaq, chaypim Moisésqa Diospa k’anchayninta rikuyta mañakushan.
Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.
Qadeshqa 1863 watata rikuchin, hinaspa Moisésqa iskaynin Qadeshkunapipas kachkan; chayrayku iskay bíblico testigokunapi, iskayninkupas cap stones kasqankurayku, sayarichisun kimsa kaq tawa chunka watayoq pacha, mayqinchus mana Qadeshpi tukukun, chaypas 1863 watata rikuchisqanta. Chaypi “Moisés mana santificasqa” Cristo-ta musuqmanta chakataspa kachkan, Rumita qhesachasqanrayku. 1863 watapi, hinaspa Sinaípi Ley qosqapi, “Moisés santificasqa” Diospa carácter-ninta maskhashan. 1863 watapi Moisésqa yachaq hinaspa mana yachaq virgen-ta rikuchin.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Fariseomantaqmi, impuesto qullqita huñuq runataqmi iskay hatun t’aqakuna kasqankuta rikuchinku, mayqenkunaman Diosman yupaychayta hamuqkuna rakikunku. Ñawpaq iskay sut’inchasqankutaqa tarisunchik kay pachaman paqarimusqa ñawpaq iskay wawakunapi.” Christ’s Object Lessons, 152.
At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.
Kadespi hinaspa 1863 watapipas, Moisésqa rikuchin “iskay hatun clasekunata, chaykunamanmi” “Diosta yupaychaqkuna rakisqa kanku”. Moisésqa huk pachak tawa chunka tawa waranqakunapa ejemplonmi, hinallataq Pedropas.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Sapa clasekuna fariseowan publicanowan rikuchisqakunamanta sapaqman apostol Pedroq historiapi huk yachachiy kachkan. Ñawpaq discipulon kayninpi Pedro kallpasapa kasqanta yuyakurqan. Fariseohina, paypa kikillan qhawariyninpiqa ‘manam huk runakunahinachu’ karqan. Cristo entregasqa kananpaq chisi qayllapi discipulonkutam ñawpaqmanta willarqan: ‘Tukuy qankuna kay tuta ñoqarayku mitkakunkichik,’ nispa, Pedrotaq atiniyninpi hapipakuspa willarqan: ‘Llapan mitkakuchkaptinkupas, ñoqaqa manam mitkakusaqchu.’ Marcos 14:27, 29. Pedroqa manam kikimpa peligroyninta reqsirqanchu. Kikinman atiyniyoq kasqanpi hapipakusqanmi pantachirqan. Yuyarqanmi tentacionta awanakuyta atisqanta; ichaqa pisi horaskunallapi prueba chayamurqan, hinaspan maldisispa, juraspapas Señorninta ñegarqan.” Christ’s Object Lessons, 152.
At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.
Intichá domingo kamachikuypi, chayqa 1863, Pedro iskay clasekunata rikuchin. Wakinqa uywaq señalninta chaskiqkuna, wakinkunaqa Diospa sellonta chaskiqkuna. Jesús Simónpa sutinta Pedroman tikrachisqanpiqa, chayqa pachak tawa chunka tawayoq waranqata unancharqan. Chay yachaypas unanchasqa kachkan Pedropa sutinta mirachispa inglés alfabitopi letrakunapa mayninchaynin yupaywan. Sichus chay kikin rurasqata 1863man churanchik, 144ta tariyku.
Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.
Kimsa Moiséspa señalkunamanta iskayniyuqmi 1863 wataman tupanku, chaymi kinsa kaq pacha hinallataq tupanan tiyan. Kadeshpa iskay siq’inkunanqa yachaq hinaspa mana yachaq vírgenkunaq willakuyninta reqsichinku, hinaspa kinsa kaq pachaqa runapa kallpanta apaykachayta reqsichin, Diospaq rurasqanta hunt’achinapaq. Runapa atiyninpi atinikuypi hap’iy, Moisés hina Egipciowan rurasqanpi, kamachisqa atiymanta aswan runapa kamachikuyninpi atinikuymanmi rikch’akun.
Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.
Hermana White nin: qosanpa “Diospa llaqtanwan kasqankuqa, wakin asuntukunapi, Moisespa Israelwan kasqanman hina karqan” nispa. 1863 watapiqa, Moisesta James Whitewanmi rikuchirqanku. 1863 watapiqa, James Whiteqa huk Egipcio runata wañuchispa, Cristota iskay kutita kutispa maqayta rurashan, hinaspa Josuéwan Calebwan willasqa “samay” nisqa mensajeta mana chaskiq hatarikuqkunapaq mañakushan. Moisesqa iskay kaq kutipi Roca-ta maqasqanrayku huk mana yuyaysapa virgenmi, hinaspa Israelpa hatarikuqkunamanta mañapusqanrayku huk yuyaysapa virgenmi.
We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.
Kay qillqapi tukuychisun Números chunka tawa ñiqpi tarikusqan pasajewan, maypichus Moisésqa 1863 watapi kashan, chaypi Diospa hatun k’anchayninta qhawarinanpaq qosqa kaspa, qori becerropa hatarikuyninwan rikuchisqa kikin historiapi.
In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.
Kay pasajepi Señor tapurin “haykaqkama” rikhurinan karqa Israelpa hatarikuqkunawan imaynata tratayta, chaymi kikin tapuyta Isaíaspas Señorman rurarqa soqta kaq capitulopi. Qhawariy, Números libro kay historiata churaykun pacha ukhupi, maypichus kay pacha Diospa glorianwan k’anchachisqa kachkan, imaynatas angelkunapas señalarqaku Isaías soqta kaqta, kimsa kaq versículopi. 9/11 karqa 1844manta 1863kama historiapa cimiento rumi, domingo kamachiytaq umalliq rumi. Númerospi kay contextoqa mana aslla hinachu, aswanpas huertapa taki nispata utaq huertapa parábola nisqapa rikch’ayninmi, ñawpa Israelta saqespa Señor Josuéwan pactota rurasqanrayku.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.
Hinaspa lliw tantanakuyta qaparispa waqasqaku; chay llaqtapas chay tuta waqarqanku. Hinallataq llapa Israelpa churinkuna Moiséspa hinaspa Aarónpa contranpi rimarqanku; llapa tantanakuytaq paykunata nirqanku: ¡Ima allinmi kanman karqan Egipto hallp’api wañusqaykuqa! utaq ¡ima allinmi kanman karqan kay ch’in pampapi wañusqaykuqa! ¿Imanasqataq Señor kay hallp’aman pusamuwan, espadawan urmanaykupaq, warmiykuna hinaspa wawakunayku apanakunapaq kananpaq? ¿Manachu aswan allin kanman Egiptoman kutiy? Hinaptin paykuna hukninwan huknin nirqanku: Akllasunchis huk umalliqta, hinaspa kutisunchis Egiptoman.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,
Chaymi Moiséswan Aaronwan llaqtapa llapan tantakuynin Israelpa mirayninkunapa ñawpaqenpi uyankuman urmaykurqanku. Hinaspa Nunpa churin Josuéwan, Jephunnepa churin Calebwan, chay allpata watuqkunamanta kaqkuna, p’achankuta llik’irqanku. Hinaspan llapan huñunakuy Israelpa mirayninkunaman rimarqanku, nispa:
The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.
Allpa, maymanchus qhawaykuyta ruwaspa purirqanchik chayqa, ancha allin allpam. Sichus Señorqa noqanchikpi kusikun, chayqa paymi kay allpaman pusawasunchik, hinaspa qoykuwasunchik; ñuñuwan misk’iwan oqarikuq allpam. Señorpa contranmanqa ama hatarinichischu; nitaq chay allpapi tiyakuq runakunataqa ama manchakuychischu; paykunaqa noqanchikpaq tantam kanku: amachakuyninkuqa paykunamanta ripusqanñam, Señorñataq noqanchikwan kachkan: ama paykunata manchakuychischu.
But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
Chayqa llaqta huñusqankuna llapallan nisqanku rumikunawan samq’achinankupaq. Chaymi Señorpa k’anchaynin rikurirqan huñunay tinkunakuq carpapi, llapa Israelpa churinkunapa ñawpaqenpi. Hinaspan Señor nisqa Moisesta: “Hayk’aqkama kay llaqta piñachiwashan? hinaspa hayk’aqkamataq mana creewankuchu, paykuna ukhupi rikuchisqay llapa señalkunapaq?”
I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.
Paykunawanwanmi onqoywan wañuchiqwan, paykunataq mana herenciayuqta ruwasaq; qanmantataq hatun suyuta, paykunamanta aswan kallpasapata ruwasaq.
And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Hinaptinmi Moisés Señor Diosman: —Chayqa Egiptomanta runakuna uyarisqankuchá; qammi atiyniykiwan kay llaqtata paykunapa chawpinmanta orqomurqanki. Hinaspan kay llaqtapi tiyaq runakunaman willankuchá; paykunaqa uyarirqankum, qam Señor Dios, kay llaqtapa chawpinpi kashasqaykita, qam Señor Diosqa uya uyawan rikusqa kasqaykita, phuyuyki paykunapa hawanpi sayasqanta, p’unchayqa phuyu sayaypi ñawpaqta purisqaykita, tutaqa nina sayaypi ñawpaqta purisqaykitapas. Kunanri, sapa huk runata hina llapa kay llaqtata wañuchinki chayqa, sutiykimanta uyariq naciónkuna rimanqaku, nispa: “Señor Diosqa manam atirqanchu kay llaqtata paykunaman jurasqan hallp’aman yaykuchiyta; chayraykun paykunata ch’inneq pampapi wañuchirqan.”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.
Kunanqa, rugasqayki, Señorniypa atipaynin hatun kachun, imaynachus qan rimarqanki, nispa: Señorqa unay-suyakuqmi, hatun khuyapayayoqmi, huchatawan pantasqatawan pampachaqmi, ichaqa mana hayk’aqpas huchayuqta mana huchayuq hina qhawarinqachu; taytakunapa huchanta wawakunaman watukuqmi, kinsa kaqmiraykama tawa kaqmiraykamapas. Chayrayku, rugasqayki, kay llaqtayuqkunapa huchanta pampachay, khuyapayakuyniykipa hatun kayninman hina, imaynachus kay llaqtata Egiptomanta kaykama pampacharqanki, chay hinata.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.
Hinaspanmi Señor nirqan: Qanpa simiykiman hina pampachaniñam; ichaqa cheqaqtapuni kawsasqayrayku, tukuy kay pacham Señorpa gloriawan hunt’asqa kanqa.
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.
Kay lapan qari runakuna, ñoqaq hatun k’anchayniyta rikurqanku, hinallataq Egiptopi ch’usaq pampapipas rurasqay milagrokunaytapas rikurqanku, kunan chunka kuti wataqaqa ñoqata watukuq hina yuyaychakurqanku, mana rimasqaytapas uyarispa kasukurqankuchu; cheqaqtapunin nirqani: manan paykunaqa taytankunaman juramentuwan qosqay allpata rikunqankuchu, ni mayqenninkupas piñachiwarqankuqa chayta rikunqachu. Ichaqa kamachiqniy Caleb, paywan hukniray espíritu kasqanrayku, tukuy sunquwan qatiwasqanrayku, paytan pusasaq chay yaykusqan allpaman; mirayninpas chayta hap’inqa. (Chay p’ampapiqa Amalec runakuna, Canaán runakunapas tiyakurqanku.) Paqarin kutiriychis, Puka Lamar qhapaq ñanman ch’usaq pampaman riychis.
And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
Hinaspa Señorqa Moisesta Aaronmanta rimarqan, nispa: ¿Hayk’aqkamataq apanisaq kay mana allin huñunakuypa qillqakusqanta, paykunaqa ñuqapaq rimarinkuchkan? Uyarirqani Israelpa wawanakunapa rimarinankuta, ñuqapaq rimarinkusqankuta. Niy paykunaman: Cheqaqtapuni kawsani, nispa Señorqa, imaynatachus rimarirqankichik ñuqapa rinriykunapi, chayhinata ruwasaq qankunaman: Aya masiykichikqa urmanqa kay ch’in pampa chiqampi; llapallaykichik yupasqa kaqkuna, tukuy yupayniykichikman hina, iskay chunka watayuqmanta wichayman, ñuqapaq rimarikuqkuna, cheqaqtapuni mana haykunkichikchu chay allpaman, maypim tiyanaykichikpaq jurarqani, Jeponepa churin Calebllamanta, Nunpa churin Josuellamanta. Ichaqa wawallaykichikta, qankuna nisqaykichik hina qichusqa kanankupaq kaqkunata, paykunatan yaykuchisaq, paykunataq reqsinqaku qankuna pisipaq qhawasqaykichik allpata. Qankunam ichaqa, aya masiykichikqa, kay ch’in pampa chiqapin urmanqa. Wawallaykichiktaq tawa chunka wata kay ch’in pampapi purinqaku, huchaykichikmantataq apaqkanku, aya masiykichik kay ch’in pampapi tukukuyninkama. Allpata mask’asqaykichik p’unchaykunapa yupayninman hina, tawa chunka p’unchay, sapa p’unchay wata hina, huchaykichikta apanqankichik tawa chunka wata; chaymi reqsinkichik ñuqapa simiyta p’akiyta.
I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
Noqa Señor nirqani; cheqaqtapuni ruwasaq kay llapa mana allin huñusqa tantakuyman, paykunaqa ñuqapaq contraypi huñunakusqankurayku: kay ch’in pampapi tukukapunqaku, chaypitaq wañunqaku. Hinaspa runakuna, Moiséspa kachamusqan allpata rikuykachaypaq, kutimuspa, llapa huñusqa tantakuyta paypa contranpi rimarichirqanku, chay allpamanta mana allin willakuyta apamusqankuwan, ari, chay mana allin willakuyta allpamanta apamuq runakunaqa, Señorpa ñawpaqenpi onqoywan wañurqaku.
But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.
Ichaqa Nunpa churin Josué, hinallataq Jefunepa churin Caleb, mayqenkunaqpas hallp’ata rikumuq runakuna ukhupi kasqankumanta, kawsallaqraq karqanku. Números 14:1–38.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiq artikulopiqa qatiqllam risunchik.