In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
1844 watapi, qanchis p’unchaw samana yachachiyqa kicharisqa karqa; chaymantataq wawqi panikunaq White nisqaman astawan sinchita qhawachisqa karqa, payqa rimay pactoq baulman qhawarispa. Paypas qillqarqan p’unchaykuna qhipapi, runa kaypi Cristo paqarisqan yachachiyqa chaylla hanaq pachamanta sinchi qhawachiyta charisqanta. Qanchis p’unchaw samanaqa, antitípico pampachay p’unchaw qallarisqan pacha baulmanta hamuq sapaq k’anchayta rikuchin; qanchis wata samanañataq, antitípico pampachay p’unchaw tukukuyninman chayasqan pacha baulmanta hamuq sapaq k’anchayta rikuchin.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Runakayarichiy yachachiyqa, Leviticus iskay chunka kimsayuqpi qhipa hatun ch’uya huñunakuywan rikuchisqa kashan; chayqa qanchis p’unchay samana p’unchaypaq omega-ninmi, mayqanqa Leviticus iskay chunka kimsayuqpa qallariyninpi ñawpaq hatun ch’uya huñunakuy kashan. Chay ñawpaq samana p’unchayqa Diospa kamaq atiyninta sut’inchan, hinaspa qhipa samana p’unchayqa Paypa musuqmanta kamaq atiyninta sut’inchan. Chay ñawpaq samana p’unchayqa “23” yupaywan rikuchisqa kashan, chay qhipataq “252” yupaywan.
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Chay iskay señalkunaqa Levítico iskay chunka kimsayoqpa qallarimanta tukukuyninkama tupaq hark’akuna hina kanku, hinaspataq Millerita willakuy pacha historiapaqpas chay hina qallarimanta tukukuyninkama tupaq hark’akuna kanku. 1798 watapi hunt’akurqa 2,520 watakuna, Israelpa hanaq ayllunta contra nisqa; hinaspataq 2,300 watakunapas hunt’akurqa octubre 22, 1844 p’unchawpi. Hermana White Santuario-man pusasqa kaspa, Chunka Kamachikuykunata qhawarisqanpi, Diospa qhipa p’unchaykunapi llaqtanta rikch’achirqan, paykunaqa Cristota qatikunku Ancha Santísimo Lugar-man, pay hukllaychasqa llamk’ayninta tukuchishaqtin. Templo pruebanqa Corderota maymanpas rishanman hina qatiypa pruebanmi.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Kaykunan warmikunawan mana qhellichasqa karqankuchu; imaraykuchus paykunaqa virgenkuna kanku. Kaykunan Corderota qatipanku maymanchus pay rinqa chayman. Kaykunan runakunamanta rantisqa karqanku, Diospaq chaymanta Corderopaq ñawpaq poqoy hina kaspanku. Apocalipsis 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
Hermana Whiteqa, profetisa hina, qallariypi cheqaqkunaq iñiyninwan Aswan Santo Cheqaman yaykuqkunata rikuchirqan; chayta ruwaspataq, tukukuypi cheqaqkunaq iñiyninwan Aswan Santo Cheqaman yaykuspa, hinaspa arca ukhuman qhawariqkunapaq huk ejemplota qusqarqan. Chaypi achkiwan sut’ichasqa ima qhawasqankutaq runapaq cuerponiyman hamusqan yachachiymi, huklla kayta tukuchiy. Iskay pakay querubinkunata qhawanku, paqariywan musuqmanta paqariypa iskay sábado nishqankunata rikuchiqta. Arcapa huk ladoyninpi 252-ta, huk ladoyninpitaq 23-ta qhawanku, hinaspa paqariywan musuqmanta paqariywan hinalla tinkusqanman hina reqsinku: 23qa divinidadwan runakayninpa kasarakusqanta rikuchin, 252-tataq qhawanku huk runaq divinidadwan huñusqa runaman tukusqanpaq señalta hina.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Allinkapu tiyanataqa mana hurqusqachu kanan karqan, chayrayku Panay Whitepa ukhunta qhawanampaqa huk sapa rikuchisqa revelación karqan, hinaspataq proféticamente chay siq’iqa aswan qhepa p’unchaykunapaqmi kashan, manataq paypa kawsasqan p’unchaykunapaqchu. Qhawarispaqa tikrasqa kanchik. Templopa pruebanqa Cristoqa paypa virgen llaqtanta templonman pusasqanmi, sapa puriyta. Profético cheqaqkunaqa chay ñanpi kachkanku puriyninkunata rikuchispa, chay ñantaq chawpi tutapa waqyaynin willakuyninwan k’anchasqa kashan.
The Millerite temple of forty-six years is a step.
Millerita yupaychana wasi tawa chunka suqta watayuq huk puriy llamk’aymi.
The human temple of “23,” (male and female, He created them) is a step.
Runapa templon “23”-niyuq (qhari warmita, paykunata kamarqan) huk patanmi.
Christ raising His temple in three days is a step.
Cristoqa kimsantin p’unchaykunapi Templonta sayarichisqanqa huk puriyninmi.
The storehouse is the temple of Malachi.
Qullqañaqa Malaquíaspa templonmi.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Nehemíasqa qellqanakunata waqaychana wasita Tobíaspa qhellichasqanmantam picharqa.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Chay templopiqa hatun sasirduti Hilkíasqa Moiséspa qelqasqankunata tarirqan rey Josíaspa kawsarichiy tiempopin.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Nehemías ch’uyanchasqan templo, mana allin qhellichakuy mantam qispichisqa karqa; chayllataqmi Cristo iskay kuti ch’uyanchasqa, “sacrilegious profanation” nisqa qhellichakuy mantam, Sister White nisqanman hina.
The casket of Miller’s dream was a step.
Millerpa musquynpi kutinqa huk grada karqan.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Cristoqa cheqaqnin fielninkunata Santísimo Nisqaman pusasqanmanta qhipaman, payqa, Hermana White nisqawan ricuchisqa hina, arca-man pusaykun, propiciatorio-ta oqarin, hinaspan ukhuman qhawanankupaq saqin. Ukhuman qhawarispaqa, rikunku encarnación doctrina-ta hinallataq qanchis p’unchayniyuq samana p’unchayta ñuñu k’anchaywan p’achallisqa kasqanta. Sapan línea patapi línea hina, pichqankuña doctrinakuna-ta “ñuñu k’anchariywan p’achallisqa” kasqanta reqsiqkunaqa, fe-wan Santísimo Nisqaman yaykuspa arca ukhuta qhawariq Hermana White-wan hukchasqa kasqankuman hina churakunku.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Ñawpa profetakunaqa aswan sut’inchasqa rimarqanku qhipa p’unchaykunapaq, manam paykuna kawsasqanku p’unchaykunapaqqa hinachu. Chay ñawpa profetakuna kikin testimoniopa huknin rikuchikuqninman tukuspankuqa, qhipa p’unchaykunapi Diospa llaqtanta rikuchinku, hinaspa qhipa p’unchaykunapi Diospa llaqtanqa pachak tawa chunka tawa waranqakunami. Hermana Whiteqa ichaqa sasachá ñawpa profetakunamanta aswan hatun ancha allin yuyaychasqa profeta kanman, imaraykuchus llapa paypa rikuchisqankunaqa pachak tawa chunka tawa waranqakunapa omega historiapa alpha historianta rikuchin. Llapa profetakunaqa puchuq aylluta rikuchinku, ichaqa Hermana Whitepas qallariy historiatapas rikuchin, chaymi tukukuq historiapi hunt’akuchkan—sapa killqakama.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Alfa nisqapi cimientokunapa historianpi, Hermana Whiteqa riksichisqapi hanaq pachapi yupaychana wasipa Aswan Santu lugarman apasqa karqan. Chayman chayaspataq, pactok arkapa hawanpi kaq misericordia tiyanan, mana hurquna tiyanan kaq, hoqarisqa karqan Hermana White ukhunta qhawanampaq, maypichus Chunka Kamachikuykunata rikurqan.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Ancha santísimo nisqapi huk arkata rikurqani; hawanpiwan ladonkunapipis aswan chuya qori karqa. Sapa puntanpi huk sumaq querubín karqa, riprankuna mast’arikusqa paypa hawanman. Uyakunapas huknin hukninman qhawarisqa karqanku, uraymanta qhawarispataq. Angelkunapa chawpinpi huk qorimanta inciensup q’osñachinan karqa. Arkapa hawanpi, maypichus angelkuna sayarqanku, huk ancha lliphipiq hatun k’anchay karqa, Diospa tiyanan tronoman rikch’akuq. Jesusqa arkapa qayllanpi sayarqa, santokunapa mañakuyninkuna Payman wicharimuptin, q’osñachinapi inciensu qosñirqa, Paytaq chay qosñiwan kuska mañakuyninkunata Yayanman haywarqa. Arkapiqa karqa qorimanta maná waqaychanata, Aarónpa t’ikrasqa varanta, hinallataq rumi tablaskunata, libro hina iskayman llipht’akusqata. Jesusqa kicharirqan, hinaspan chaykunapi Diospa ruk’anwan qillqasqa Chunka Kamachikuykunata rikurqani. Huk tablapi tawa karqa, huknintaq suqta. Ñawpaq tablapi tawa kaqkunaqa huk suqta kaqkunamanta aswan lliphipirqanku. Ichaqa tawa kaq, sábado kamachikuyqa, llapankunamanta aswan lliphipirqan; imaraykuchus sábadoqa t’aqasqa karqa Diospa sutinpa yupaychasqa kananpaq. Santo sábadoqa hatun k’anchayniyoq rikurqan—muyuriqnintinpi k’anchaypa muyuriynin karqa. Rikurqani sábado kamachikuyqa mana chakataqapi clavakuskachu. Sichus chayna kanman karqa, huk isqun kamachikuykunapas clavakusqa kanman karqanku; hinaspataq llapankunata p’akiyqa qispisqa kanchikman, tawa kaqta p’akiy hinallataq. Rikurqani Diosqa mana sábadota tikrarqanchu, Payqa hayk’aqpas mana tikranchu. Ichaqa papaqa qanchis p’unchawmanta semanapa ñawpaq p’unchawninman tikrarqan; payqa p’unchawkunatawan kamachikuykunata tikrananpaqmi karqa.” Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Qanchis p’unchay samana p’unchaymanta yachachiyqa alfa yachachiy karqan Milleritakuna kuyuy paqariynin historia cimientopi, chayqa qallariq karqan Filadelfia Millerita kuyuy hina, hinaspan 1856 watapi tikrakurqan Laodicea Millerita kuyuyman, hinaspan 1863 watapi Laodicea Qanchis-p’unchay Adventista Iglesiaman. Panichay Whitepas omega yachachiyta reqsichin qhepa p’unchaykunapa historiapi, maypichus Laodicea kuyuy, pachak tawa chunka tawa waranqakunapa, tikrakun Filadelfia kuyuyman, pachak tawa chunka tawa waranqakunapa. Alfa hinaspa omega k’anchaykunaqa qanchis p’unchay samana p’unchaymanta yachachiywan hinaspa runayaymanta yachachiywanmi sut’inchasqa kachkan.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Dioswan comunikusqakunaqa chiqap kay Inti k’anchaypi purinku. Manam Qespichiqninkuta p’enqachinkuchu, ñaninkuta Diospa ñawpaqenpi waqlliyachispa. Hanaq pachamanta k’anchaymi paykunaman lliphillan. Kay pachapa historianninqa tukukuyninman asuykaptin, Cristomanta yachayninku, hinallataq paywan tupaq profecíakunamanta yachayninkupas, ancha hatunta wiñan. Diospa qhawayninqapi mana tukukuq chaninniyuqmi kanku; chayrayku Churinqa huk sonqollapi kashan paykunawan. Paykunapaqqa Diospa siminqa mana atipay atinchik sumaq kayniyuq, munayniyuq ima. Importancianta rikunku. Cheqaq kayqa paykunaman kicharisqa kan. Runaman tukusqanmanta yachachikuyqa llamp’u k’anchaywan p’achallisqa hina rikurimun. Qhelqakunaqa llapa pakasqa imakunata kicharichiq llavem kasqanta, llapa sasachakuynikunatapas allinta kutichiq kasqanta rikunku. K’anchayta chaskinankumanta mana munaspa, k’anchaypi purinankumanta mana munasqakunaqa, diosllapa kayninpa pakasqa kayninta mana entiendenqachu; ichaqa chakatan apayta mana iskayrayaspa, Jesusta qatirqakunaqa, Diospa k’anchayninpi k’anchayta rikusqanku.” The Southern Watchman, April 4, 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“Yachakuq kay yachachiy” nisqapas “Diosman yupaychakuq kaypa pakasqa kaqnin” nisqañam sutinchaku.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Mana chaymanta rimanakuyqa, ancha hatunmi Diosta manchakuspa kawsaypa pakasqa yachayqa: Diosmi aychapi rikurirqan, Espiritupi chaninnaqchasqa karqan, angelkunapa rikusqan karqan, mana judiokunaman willasqa karqan, kay pachapi iñisqa karqan, hatun k’anchayman oqarisqa karqan. 1 Timoteo 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
Kay “pakasqa yachay”qa qhipa miraykama pakasqa kashan, chaypi sapaq sonqoyuqkuna rikunku runayarikusqanmanta yachachiyqa qanchis p’unchay samana p’unchaymanta omega kasqanta.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Pacaspi ñawpa wiñay pachakunamantapas, miraykunamantapas pakasqa kaq pakasqa yachaymi, ichaqa kunanqa paypa santo runankunaman rikuchisqa kachkan: paykunamanmi Dios yachachiyta munarqan ima hina hatun kaq kay pakasqa yachaypa gloria nisqampa qhapaq kaynin gentilkunapurapi kasqanta; chayqa qankunapi Cristo kasqanmi, gloria nisqapa suyaynin. Colosenses 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Allinmi kachkanmi Colosenses 1:26 rimarin “pakasqa” huk “misteriomanta”, ichaqa chay misterioqa qhepa p’unchaykunapi “rikuchisqa” kan. Profético k’anchayqa rikuchisqa kan willakuy profecía kicharisqa kaptin, imaynachus Daniel chunka iskayniyuqpi rikuchisqa, maypichus 1,260 p’unchaykuna tukukuyninpi, pacha tukuypi, huk profecía kicharisqa kan. Chay profecía, miraykunataq allin pachaspa pakasqa kasqa, kicharisqa kan; chay profecíaqa cheqaq kaymi, mayqinchus kicharisqa kaspa “hatun k’anchay” hina mana judío runakunaman reqsichisqa kan domingo kamachiy p’unchaypi. Chay misterioqa Cristo qankunapi kasqanmi, hatun k’anchaypa suyaynin; chayqa hunt’asqa kan qanchis trompetapa waqaynin p’unchaykunapi.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Qanchis ñiqin angilpa rimayninpa p’unchayninkunapi, waqra taqayta qallarisqan pacha, Diospa pakasqa yachaynin hunt’asqa kanqa, imaynachus pay willarqan kamachinkunaman, profetakunaman. Apocalipsis 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Allinmi kananmi, qanchis kaq ángelpa rimaynin qallarinan karqa qanchis kaq killapa chunka kaq p’unchayninpi, hina nisqaman hina Apocalipsis 10:7 nisqapi rikuchisqa. Qanchis kaq ángelqa kimsa kaq ay kaq hinapas rikuchisqa kachkan, ñawpaq iskay ay kaqkunataq Islam karqanku; chaymi iskay testigokunata qun, kimsa kaq ay kaqqa Islam kasqanmanta. Diospa pakasqa misterionqa tukukun, Islampa waqra trompetan waqashaqtin.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Qanchis kaq trompetapa historiankunapi, runaman tukusqanmanta yachachikuyqa, chaymi qankunapi Cristo kasqanmanta pakasqa kaq; ichaqa Divinidadwan runa kaywan huñusqa kasqan, imaynachus Cristo kikinman runa aychata hap’irqan hinata qhawachisqa; pachak tawa chunka tawa waranqa ukhupi kayta munakunaqa pruebanapi churqasqa kanqaku, aswan Santo Lugarman haykunankupaq wakin asiteta, iñiyninta ima munasqanta charinkuchu mana charinkuchu nispa. Sichus iskayrayankuqa, tutayaqmi paykunaman urmaykun; ichaqa Corderota maymanpas richkaptin qatiqkunaqa, arcata qhawanankupaq pusasqa kanqaku. Arcapiqa tarinqaku qanchis p’unchay sábadomanta yachachikuyta, hinallataq runaman tukusqanmanta yachachikuytapas.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Kay iskay yachachikuykuna ancha hatun ancha allin kaptinkupas, ñuqaqa manam alpha omega k’anchaykunapichu yuyaychakushani, aswanmi chay profetisa Diospa llaqtanta hanaq santuario-man yaykuchkakta, hinallataq pacto baulpa ukunman qhawachkakta rikuchirqan. Kananmi huk punto kanan pachan kanman huk pachapi, pachak tawa chunka tawa waranqa runakunapa historiankupi, qhipa p’unchaykunapi, maypichus chay pachak tawa chunka tawa waranqakuna Santísimo Lugar-man pusasqa kachkanku kichasqa pacto baulman qhawarinankupaq.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Sichus willakuykunata creeypaq iñiyniyoq kanki chaymanta, qhipa p’unchaykunapi Diospa llaqtanta rikuchisqankuta; hinaspa Paní Whitepas Bibliapi wak profetakuna hinallataq, llapa imaymanapipas, saminchasqa kasqanta creeypaq iñiyki kan chayqa—chayraq ñaqa sut’inchasqay aplicaciónqa cheqaq kasqanta chaskisqa kananmi. Pachak tawa chunka tawa waranqakunaqa Cristota qatiyninmi, iñiywan Aswan Santo Lugarman yaykunankupaq, imayna Paní White nisqanman hina, 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchayninpi fielkuna rurasqankuta. Chaypachaqa iskay clase rikuchikurqa: iñiywan ukuman yaykuyta mana munasqankuna, hinaspa yaykuqkuna.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Jesús Cristopa ñawpaq hamuynin willakuymanmi kutichisqa karqani. Juanqa Eliaspa espiritunwan chaymanta atiyninwanpas kacharisqa karqa, Jesuspa ñanninta allichanampaq. Pipas Juanpa qhapaq testimonianta mana chaskirqankuchu, paykunaqa Jesuspa yachachikuyninkunamanta mana allinta yanapakuqchu karqanku. Hamuyninta ñawpaqmanta willaq willakuyman qichakuyñinkum paykunata churarqa, payqa Mesías kasqanmanta aswan kallpayoq pruebakunata mana usqhaylla chaskiy atinanpaq hina. Satanásmi Juanpa willakuyninta qichaqkunata pusarqa aswan karuman rinqankupaq, Cristota qichanankupaq chaymanta chakatanankupaqpas. Chayta ruwaspaqa kikinkuta churakurqanku, Pentecostés p’unchaypi bendicionta mana chaskiy atinanankupaq, chay bendicionmi hanaq pacha santuario-man yaykunapaq ñanta yachachinman karqa. Templopa velon llik’isqa kasqanqa rikuchirqanmi judío sacrificiokunaqa, kamachiykunaqa ima, manaña chaskisqa kanqañachu. Hatun Sacrificiomi qusqaña karqa hinaspa chaskisqaña karqa, Pentecostés p’unchaypi uraykamusqa Espíritu Santotaq discipulokunapa yuyayninkuta kay pachapi santuario-manta hanaq pachapi santuario-man apaq, maypichus Jesusqa kikimpa yawarninwan yaykusqa karqa, allinchasqanpa allin kayninkunata discipulonkunaman churarinanpaq. Ichaqa judiokunaqa llapan tutayaypi saqisqa karqanku. Qespichiy planomanta hap’iyta atisqanku llapa k’anchayta chinkachirqanku, hinaspataq mana imapaq valeq sacrificionkunapi ofrendankunapipas hinalla confiakurqanku. Hanaq pacha santuariom kay pachapi santuariopa rantinpiña churakusqa karqa, ichaqa paykunaqa chay tikraymanta mana yachaqchu karqanku. Chayraykuqa santo lugarpi Cristopa chawpinchayninmanta mana allinta yanapachikuyta atirqankuchu.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Achkakunaqa mancharisqawan qhawanku judíokunapa purisqanta, Cristo-ta mana chaskispa chakatapi wañuchisqankumanta; hinaspa paypa p’enqaypi millayta maqasqa kasqan historianta ñawirispa, yuyanku payta munakusqankuta, hinaspa mana Pedro hina ñeq’eyman churankumanchu, nitaq judíokuna hina chakatapi wañuchinkumanchu. Ichaqa Diosqa, llapa runakunapa sonqonta ñawiriq, Jesúsmanta munakuyta nisqankuta pruebayman apamun. Llapa hanaq pachaqa sinchi intereswan qhawarqan ñawpaq angelpa willakuynin imayna chaskisqa kasqanta. Ichaqa achkakuna, Jesús-ta munakusqankuta niqkuna, hinaspa cruzmanta willakuyta ñawirispa waqaqkuna, pay hamunanmanta allin willakuyta asikuywan pisipachaqsirqanku. Kusikuywan chaskinankumantaqa, llullakusqa kasqanta nirqanku. Paypa rikuriyta munakuqkunata cheqnikurqanku hinaspa iglesiakunamanta qarqorqanku. Ñawpaq willakuyta mana chaskiqkunaqa iskay ñiqinwanqa mana yanapakuyniyuqchu karqanku; nitaq chawpi tuta qapariywan yanapakuyniyuqchu karqanku, chaymi wakichinankupaq karqan Jesúswan kuska iñiypi hanaq pacha santuario-pa aswan santu lugar-man yaykunankupaq. Hinaspa ñawpaq iskay willakuykunata qhespichispa, yuyayninkuta hina tutayachirqanku, chayrayku kimsa ñiqin angelpa willakuyninpi mana ima k’anchaytapas rikuyta atinku, mayqenmi ñanta rikuchin aswan santu lugar-man. Rikurqani judíokuna Jesús-ta chakatapi wañuchisqankuta hina, sutinlla iglesiakunapas kay willakuykunata chakatapi wañuchisqankuta; chayrayku aswan santu-man ñanmanta mana yachayniyuqchu kanku, hinaspa chaypi Jesús-pa mañakuyninmanta mana yanapakuyniyuqchu kanku. Judíokuna hina, mana allin sacrificiokunata haywaykuqkuna, paykunapas mana allin mañakuyninkuta haywanku Jesús-pa saqesqan cuarto-man; hinaspa Satanás, chay pantasqa kasqanwan kusisqa, religioso kasqanta rikuchikun, hinaspa kay cristianokuna sutinlla profesasqakunapa yuyayninkuta payman pusaykun, atiyninwan, señalkunanwan, llulla musphachiq maravillankunawan llamk’aspa, paypa toqllanpi sinchita wataykunanpaq.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Hermana Whiteqa reqsichin Juan Bautistapa, hinallataq Cristopa historiankunapi sapa kuti astawan kallpachakuywan pruebakuna rurasqanta, chaymi tukurqan judíokuna llapa tutayaypi tarikunanwan; chaywanmi rikuchin Milleritakunapa pacha historiankunapi kikillan historiata, chayqa Hermana Whitepa historianta qallariyninmi, qhepa p’unchaykunapa ñawpaq profetisapa warmi kasqanrayku. Qallariypi kawsay wañuy pruebanqa karqan Aswan Santo Lugarman yaykuyta utaq mana yaykuyta munaymanta. Chayman mana yaykuyta munayqa Millerita historiapi hatarikuqkunaman chay kikillan tutayayta apamurqan, imaynachus Cristopa historiapi mana kasukuq judíokunaman chayamurqan hina.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Jesúsqa sapa kuti huk imapa tukukuyninta qallarikuyninwan rikuchin; chayrayku, Hermana Whiteqa Aswan Santo Cheqman pusasqa kaspa kichasqa babulman qhawarirqan, 1844 wata octubre 22 p’unchawpi pruebawan tinkuchisqa kasqanwan kuska, chayqa reqsichin pachak tawa chunka tawa waranqa runakunaqa Corderota qatispa Aswan Santo Cheqman yaykuychus icha wiñaypaq hunt’asqa tutayayman riqchus chaypi pruebasqa kanankuta. Kay cheqaq kayninqa sayarqan huk iñiypi, mayqenchus unanchan ñawpa profetakunaqa Diospa qhepa p’unchawkunapi llaqtanta rikuchisqankuta, paykuna kikinpas qillqasqa testimoniopa huk rakinman tukuspa. Hermana Whiteqa iskaynin clasekunatam rikuchin.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Kay llakiy ñak’ariypi kashaspaymi huk musquyta rikurqani, chaymi sonqoypi ancha sinchita huella saqerqa. Musquypiqa huk templota rikurqani, maymanmi achka runakuna utqayllamanta hamurqaku. Chay templopi pakakuyta maskhaqkunalla qespichisqa kanqaku pacha tukukuy chayamunankama. Llaqtanpi hawapi qhipaqkunaqa wiñaypaqmi chinkasqa kanqaku. Hawapi kashaq achka runakuna, sapaq puriyninkunapi purispanku, temploman yaykuqkunata asispanku, qhawaspa pisipachaspa, nirqaku kay qespikuy yuyayqa yachaywan rurakusqa llullakuymi kasqanta, cheqaqtapuniqa mana ima peligropas ayqenapaq kasqanta. Wakinkunatapas hap’ispa hark’arqaku, ama perqakunaman ukhuman utqayllamanta yaykunankupaq.”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Qanqaymanta asikunanmanta manchaspaymi, allin kasqanta yuyarirqani achka runakuna chinkarinankama suyayta, utaq paykuna mana rikushaqtinku yaykuyta atisqaykama. Ichaqa achka kayqa manam pisiyachkarqachu, astawankaqmi mirachkarqa; hinaqa qhepa chayamunaymanta manchaspaymi, usqhaylla wasiymanta lluqsirqani hinaspa runakuna tantasqapa chawpinta tanqarikuspalla rirqani. Temploman chayanaypaq llakiywanqa, muyuriwaqniy runa llapanta manam reparirqanichu, nitaq imapas qhawarirqanichu. Wasiman yaykuspaymi rikurqani hatun templota huk ancha jatun sayachiq pilarnin hap’ishasqanta, chaymanmi huk malta watasqa karqa, lliwpi k’irisqa hinaspa yawarllañataq. Ñoqayku chaypi kaqkunaqa, kay maltaqa ñoqayku raykum llik’isqa hinaspa tullpusqa kasqanta yachasqaykuhina karqan. Templo-man yaykuq llapa runanmi ñawpaqninman hamuspa huchankunata willakunan karqa.”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Uwishallamanta cordero ñawpaqpiqa karqan hatarichisqa tiyanakuna, chaykunapiqmi tiyasharqaku huk huñu runakuna ancha kusisqa rikch’akuspa. Hanaq pacha k’anchayninqa uyankuman hina paqarimusqa rikurirqan, hinaspan Diosta yupaycharqaku, kusikuy sonqoyuq agradecimientomanta takikunata takispa, chaykunaqa angelkunapa musica hinam karqa. Kaykunaqa cordero ñawpaqman hamuqkuna karqaku, huchankuta willakuspa, pampachayta chaskispa, kunanqa kusisqa suyaywan suyasharqaku imaymana kusikuyniyuq ruway pasananpaq.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Wasiman yaykushqaymanta qhipapas, huk manchakuy hamuwarqan, hinallataq huk p’inqakuy, kay runakuna ñawpaqpi ñuqaqa pisi kayman uraykuyta tiyanaypaq. Ichaqa ñawpaqman puriyta kallpachasqa hina rikurirqani, aswanpas pisimanta pilarmanta muyurispay corderota uyarinaypaq chayananpaq, chaypitaq huk trompeta waqarirqan, templota katkatichirqan, huñusqa santoskunamanta atipanakuy qapariykuna hatarirqan, huk manchay k’anchay wasita qhawancharqan, chaymantaq llapanmi sinchi tutayayman tukurqan. Kusisqa runakunapas llapallanmi chay k’anchaywan kuska chinkarqanku, ñuqataq sapallayta saqewarqanku tuta upallalla manchaypi. Ñuqaqa yuyay nanaywan rikcharirqani, hinaspataq sasaña yuyaychakuyta atirqani musqusqallay kasqanta. Ñuqamanqa rikurirqan ñak’ariyniy tukusqaña kasqanta, Señorpa Espiritunpas saqesqañam karqan, mana kutimunanpaqña.”
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“Kaymanta pisi qhepamanmi huk musquyta yapam musqorqani. Rikch’akurqanimi llakisqa, mana ima suyayniyuq hina tiyashaqta, uyayta makiykunapi churakuspa, kay hina yuyarispa: Sichus Jesus kay pachapi kashanman chayqa, payman risaqmi, chakinman urmaykusaq, hinaspa llapa ñak’ariyniykunata willasaq. Payqa manan qhipaman kutichiwankuchu, kuyapayawankam, hinaspa noqaqa wiñaypaqmi payta munakusaq hinallataq sirvisa. Chaypachallataq punku kicharirqan, hinaspa sumaq rikch’ayninwan uyantinwanpas huk runa haykurqan. Payqa kuyakuyniyuqta qhawariwarqan hinaspa nirqan: ‘¿Jesusta rikuyta munankichu? Payqa kaypin kashan, munaspaykiqa rikuyta atinkim. Llapa kapuqniykita apakuy hinaspa qatiway.’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
Kayta uyarisqay mana rimay atina kusikuywan uyarisqani, hinaspan kusisqa huñurqani llapa huch’uy kaqniykunata, sapa munasqa huch’uy imaymanakunatapas, chaytaq pusayniyta qatiq rirqani. Payqa pusawarqan sinchi sayariq, rikch’ayninman hina pisi kallpayuq escalera-man. Gradosman wichariyta qallarisqaykipiqa yuyaycharhuarqan ñawiykunata hanaqman sut’ita qhawariqlla hap’iyta, ama muyuy umayuq tukuspa urmaykunaypaq. Achkha hukkunapas, chay sinchi wichayta wichariqkuna, manaraq pataman chayaspaqa urmaraqku.
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“Qhepaman chayarqayku qhipa pasoman, hinaspan huk punku ñawpaqninpi sayarqayku. Kaypi pusawaqniyqa kamachiwarqan llapan ima apamusqaykunata saqeyta. Kusisqallawan churaykurqani; chaymanta payqa punkuta kicharqan hinaspan yaykuyta niwarqan. Huk ratullapi Jesuspa ñawpaqninpi sayasharqani. Mana pantay atikunachu chay sumaq uyanta reqsiyqa. Chay alli kaywan qhapaq kaywan hunt’asqa rikch’ayninqa manam pipaqpas kanmanchu. Ñawinqa ñoqaman sayakuptin, chaylla pachapi yacharqani payqa llapa kawsayniypa imayna kasqankunata, hinallataq llapa sonqoypi yuyayniykunatawan musyayniykunata reqsisqanta.”
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“Ñoqaqa munarqani ñawpaqman qhawariyninmanta pakakuyta, maskhaq ñawinkunata mana atispa muchuyta, ichaqa Payqa asuykamurqa kusisqa uyañawan, hinaspa umay pataman makinta churaykuspa, nirqa: ‘Ama manchakuychu.’ Miski siminpa uyariyninqa sonqoyta chukchichirqa mana hayk’aqpas ñawpaqta riqsisqa kusikuywan. Simi rimaytaqa mana atirqanichu ancha kusisqa kaspay, ichaqa sunquypi kallpachasqa, Chakinkunapa ñawpaqenman pampakama urmaykurqani. Chaypi yanqalla hinaspa mana kallpayuq hina sirichkaptiy, sumaq kaypa hinaspa k’anchaypa rikch’ayninkuna ñawpaqniyman pasaspa rirqaku, hinaspa hanaq pacha wasinpa allin amachakuyninman hinaspa thak kayninman chayarusqayta rikch’akurqani. Qhipamanqa kallpay kutimurqa, hinaspa hatarirqani. Jesuspa munakuq ñawinkunaqa sapa kutinpas ñoqapi kachkallarqaku, hinaspa asikuyninqa almayta hunt’arqa kusikuywan. Paypa kayninqa hunt’arqa ch’uyanchasqa manchakuywan hinaspa mana rimay atina munakuywan.
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Kunan pusqayniyqa punkuta kicharirqan, hinaspata iskayninchikpas lluqsirqanchik. Payqa niwarqan hawapi saqeykuykusqaykuna llapanta yapamanta oqharinaypaq. Chayta rurasqaymanta qhipamanmi huk q’umir waskha allinta muyusqa qoriykuyta quwarqan. Chayta sonqoypa qayllanpi churayta kamachirqan; hinaspata Jesús-ta rikuyta munaspayqa, pechoymanta horqomuspa tukukuyninkama mast’arichinaypaq. Ama unayta muyusqalla saqenaypaqmi allinta willawarqun, mana chayqa watukuspa pampachayqa sasa kananpaq. Noqaqa waskhata sonqoypa qayllanpi churaykurqani, hinaspata kusisqalla k’iti escalonerasta uraykamurqani, Señor-ta yupaychaspa, tinkusqay runakunaman llapanmanpas maypichus Jesús-ta tariyta atinkuman chayta willaspa. Kay musquyqa suyayta quwarqan. Chay q’umir waskhata yuyayniypi iñiywanmi rikurqani, Diospi hap’ipakuyta atinanchikpa sumaq kayninpas llamp’u kayninpas almaiyman k’anchayta qallariq.” Testimonios, volumen 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
1844 watapi 17 agosto killapi Exeter campamento tantakuypa tukukuyninmanta octubre killapi 22 p’unchawkama soqtachunka soqtayuq p’unchawkuna karqan. Chay soqtachunka soqtayuq p’unchawkuna Chawpi Tuta Qapariynin willakuypa tiemponta rikuchin, chunka sipaskunamanta rimaypa contexto-pita hinallataq, chay mensaje chay pachapi willaqkuna aceiteta hap’iqkunata rikuchinku, mana chay pachapi chay mensaje willaqkunaqa mana aceiteniyuqchu karqanku.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Yachachisqa rimaypiqa, kasarayqa qhiparinapaq pacha qallariyninpi ruwasqa karqa. Kamachiq kasarayqa ruwakapurqa, chaymantataq llapankum wasiyman kutirirqaku, suyaspataq qhari kasaraqpa taytan allinchasqanta qhawarispa, kasarakuyta hunt’achinankupaq allinchu manachu nispa. Ñawpaq kasaraymanta chawpi tuta iskay ñiqin raymikama qharitawan warmipa mana chiqap kayninqa waqllikuywan huchallikuy hinam qhawasqa karqa. Qhipariy pachaqa qhari kasaraqpa taytan unay p’unchawkuna qhawarinanman hina karqa, warmimanta imaña rikurinanta yachanapaq. Wiksayuqchu karqa?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Taytan allin kasqanta yuyaspa, chawpi tuta puriyqa qallarikurqan; Palestinapi punchawpi llipyaq ruphayta ayqekunapaqmi tutapi qallarikurqan. Chayraykum noviapa yanapaqninkuna, yachachikuypi sutichasqa doncellakuna, sapaqnin kikinpa mechero-ninta hinaspa wiranta wakichisqa suyachkanankupaq kamachisqa karqanku, chawpi tuta qapariy hamuqtin, kasarakuyman puriy qallarisqanmanta willaqtin; imaraykuchus chayqa tutapim ruwakunan karqan. Exeter llaqtapim chawpi tuta qapariy chayamurqan, hinaspa puriyta qallarinapaq wakichisqa suficiente wirayuq karqanki utaq mana karqankichu.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Exeter llaqtamanta willasqankuta apakuspanku, huk runakunata rikuchisharqanku, paykunaqa sellasqa karqanku. Wakinkunaqa aypalla aceiteta charirqanku 1844 wata, octubre killapa 22 punchawninpi kasarakuyman yaykunankupaq, wakinkunaqa mana. Chay soqta chunka soqtayuq punchawkunaqa huk pacha rakita rikuchin, maypin Diospa llaqtanqa domingo kamachiypa wisq’asqa punkuman sellasqa kan. Sicha allin tupu aceiteyuq karqanku chayqa, iñiywan Santísimo Lugarman yaykurqanku. Hermana Whiteqa Diospa llaqtanta qhipa p’unchaykunapi Santísimo Lugarman yaykuqta rikuchirqan, hinaspa paypa alfa historiapin, iñiywan Santísimo Lugarman yaykuyqa kawsay utaq wañuy pruebakunawan tupaq karqan. Qhipa p’unchaykunapin pachak tawa chunka tawayuq waranqa runakunaqa pruebasqa kanqaku, iñiywan Santísimo Lugarman yaykunqakuchu manachu nispa. Yapamantaqa chayqa kawsay utaq wañuy prueban.
We will continue these things in the next article.
Kaykun kaq qillqapi kaykunata qatiqllaña rimarisun.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
Templota pichasqanpiqa, Jesúsqa Mesías kasqan rurayninta willakusharqan, hinallataq llamk’ayninman yaykusharqan. Chay temploqa, Diospa kachaqaynin tiyayninpaq sayarichisqa, Israelpaqpas hinallataq llapa pacha runakunapaqpas yachachiq rikch’aynin kananpaqmi wakichisqa karqan. Wiñay p’unchaykunamanta pacha Diospa munayninqa karqan llapa kamasqa kawsaykunataq, k’anchayniyuq ch’uya serafínmanta runakama, Kamaq Diospa ukhupi tiyasqanpaq templo kanankupaq. Hucha raykum runakunaqa manañam Diospaq templo kayta atirqankuchu. Mana allinwan tutayachisqa, qhelliyachisqa ima, runapa sonqonqa manañam Diospa k’anchayninta rikuchirqanchu. Ichaqa Diospa Churin runayarikusqanrayku, hanaq pachapa munasqanqa hunt’akun. Diosqa runapi tiyan, hinaspa salvanapaq gracianta rantiq sonqoqa yapamanta paypa templon tukapun. Diosqa munarqan Jerusalén llaqtapi temploqa sapa kuti qhawaspa yuyarinapaq testigo kananpaq, imayna hatun destino sapa almaqpaq kichasqa kasqanta. Ichaqa judiokunaqa manam allinta unanchaykurqankuchu chay hatun wasipa ima niyniyuq kasqanta, may sumaqta hatunchakuspa qhawasqankuta. Manam paykikuna kikinchikkuta qusqankuchu ch’uya templokuna hina Diospa Espíritu Santuypaq. Jerusalén llaqtapi templopa patiokunaqa, mana ch’uya rantikuy ruwanakunapa qaparikuyninwan hunt’asqa, anchata chiqapta rikuchirqan sonqopa templonta, aycha munaykunapa hinaspa mana ch’uya yuyaykunapa kashasqanwan qhelliyachisqata.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Templota kay pachamanta rantikuqkunata hinaspa rantiqkunata qichuspan, Jesús kikinmanta willakurqan sonqota huchapa qhelliyninmanta pichay munasqanta,—kay pachapi munaykunamanta, kikillanpaq munaq aycha munaykunamanta, mana allin ruway yachaykunamanta, alma-ta qhellichiqkunamanta. Malaquías 3:1–3 nisqaqa citasqa.” The Desire of Ages, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Profetaka nin: ‘Huk angelta qhawaykurqani hanaq pachamanta uraykamusqanta, hatun atiyniyuqta; kay pachataq k’ancharirqan paypa hatun k’anchariyninwan. Hinaspan sinchi kallpayuq qapariyninwan qaparirqan, nispa: Hatun Babilonia urmaykun, urmaykun, supaykunapa tiyanankuna tukusqan’ (Revelación 18:1, 2). Kayqa iskay ñiqin angelpa willakusqan kikinmi. Babilonia urmasqa kachkan, ‘llapa suyukunaman waynakuyninpa phiñasqa vinonta upyachisqanrayku’ (Revelación 14:8). ¿Ima vinotaq chayri?—Llulla yachachikuyninkunam. Payqa kay pachaman qusqan huk llulla samana p’unchayta, tawa kamachiypa Samana P’unchayninpa rantinpi, hinaspataq kutiparqan chay llullakuyta Satanás ñawpaqta Eva-man Edenpi nisqanta—alma-pa kikinmanta mana wañuq kayninta. Achka ayllukuna pantasqakunatam karuman, anchurayman mast’arqan, ‘runakunapa kamachikuyninkunata yachachiykunata hina yachachispan’ (Mateo 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesúsqa llapan runakunapa ñawpaqpi ruwasqan ministerionta qallarispa, Templota mayqen sacrilegio profanaciónmanta picharqan. Hinaspataq ministerionpa qhipa ruwayninmanta huknin karqan Templopa iskay kutin pichay. Chay hinaqa, kay pachata willanapaq qhipa obrapi, iglesiakunaman iskay sapa waqyaykuna ruwakun. Iskay kaq angelpa willakuyninqa kayhinam: ‘Babilonia urmaqan, urmaqan, chay hatun llaqtam, llapa nacionkunata qhichwarqan huchanpa phiñakuyninpa vinonta ukyachisqanrayku’ (Revelation 14:8). Hinaspataq kimsay kaq angelpa willakuyninpa sinchi qapariyninpi, hanaq pachamanta huk simi uyarikun kaynata nispa: ‘Lloqsiychis paymanta, ñoqapa llaqtay, ama huchankunapi rakinakunaykichispaq, amataq onqoyninkunamanta chaskiykichispaq. Huchankunaqa hanaq pachakama chayan, Diosñataq mana allin ruwayninkunata yuyarirunña’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.