And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Diosqa wawawanwan kasharqan; paymi wiñarqan, ch’inniq pampapi tiyakurqan, hinaspataq flechawan waqllachiq runa tukurqan. Génesis 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Ismaelqa flechawan qhari tukurqan, chayqa maqanakuypa unanchaqmi, hinallataq Romaman apamunan ejecutiva juzgamientopa unanchaqmi.
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
Babilonia llaqtamanta ayqekunaq, qespikunaq rimayninmi, Sionpi willakunankupaq Señorninchik Diospa venganzanta, templonpa venganzanta. Babiloniapaq flecherokunata waqyaychik huñunakunankupaq: llapa qamkunaq, pikunachus k’aspita wataychis, muyuriqninta campamentota churaychik; ama pipas chaymanta qespispa lluqsichunchu. Rurasqanman hina kutichiychik; llapa imatachus rurasqa, chayman hina payta ruraychik. Imaraykuchus Señorman hatunchakusqa, Israelpa Santoq contranpi. Jeremías 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
Flechachaqa Babiloniata kutichin imachus rurasqanman hina, chay kutichiyqa qallarin pisi p’unchawkunapi hamuq domingo kamachiywan, Apocalipsis chunka pusaqniyuq qapariynin iskayniyuqwan, maypichus Babiloniapa wiñayman puriq ejecutivomanta taripaynin qallarin.
And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
Hinaspanmantam huk simita hanaq pachamanta, kaynata nispa: Lloqsiychis paymanta, llaqtay runakuna, ama huchankunapi kuska chayanaykichispaq, nitaq muchuykunañata chaskinaykichispaq. Huchankunarí hanaq pachakama chaykurqanña, Diosqa mana allin rurayninkunata yuyarirqanña. Kutichiychis payman, imaynatachus payqa qankunaman kutichisurqankichis hina, hinallataq iskay kuti astawan kutichiychis payman rurasqankunaman hina: may qiru ukupi hunt’asqanman hina, chay qirullapi iskay kuti hunt’aychis paypaq. Hayk’aqtachus payqa kikinta hatunchakurqan, sumaq kawsaypi qespichikuspa kawsarqan, chaykama ñak’ariytawan llakita qoychis payman: sonqonpiqa ninmi, Ñuqaqa reyna hina tiyani, manam viudachu kani, manataqmi llakitaqa rikusaqchu. Apocalipsis 18:4–7.
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
Ismaelpas maman Hagarwan ñawpaq churipa derechon herenciata jap’inankumanta hark’asqa karqanku, hinaspataq qarqosqa karqanku. Chayhinaqa, celosíam Islampa profético kallpachayninman tukurqan, guerrataq paypa profético ocupacionninman. Ñawpaq rimariypiqa Sarahmi Ismaelman hinaspa mamanmanpas churasqa hark’ayta rikuchin, chay “hark’ay”taq Diospa Siminpi hinaspa historiapi tukuypi Islampa huk hatun profético característicanman tukurqan. Ismaelpa mirayninkunaqa sallqa runakuna kananpaqmi karqanku, mayqin runap contranpi kasqanpa makinkuwan; chay sallqa kaynintaq caballo ayllupi kaq sallqa Arabia asnowanmi unanchasqa. Chayrayku, ñawpaq hinaspa iskay ñak’ariykunapi Islampa guerrantaqa phiñasqa caballokunapi sillakusqa guerrero runakunahinataqmi rikuchisqa kachkan.
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
Islamqa kaymi para qhipa tamyaq willakuymin, chayrayku allinmi kimsa llakikuyninkuna kimsa sapaq profetiku siq’ikuna kananpaq, imaraykuchus qhipa tamyaq rurayninqa “siqi patapi siqi” nisqamin. Ñawpaq iskay siq’ikunapa profetiku kayninkuna huñusqa kaptin, qimsakaj llakikuypa siq’inta sayarichin. Kimsa profetiku siq’ikuna llapallanpas pachata rikuchin, maypachachus pachak tawa chunka tawa waranqa runakuna sellasqa kasharqan. Chay kimsa siq’ikunaqa qhipa tamyaq urmaykachasqa pacha rikuchin, imaraykuchus qimsakaj Llakikuy 11 ñiqin Septiembre killapi, 2001 watapi chayamuchkaptin, qhipa tamyaqqa ch’iqchiyta qallarinña.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqa Diospa llaqtanmanmi urmamunan. Huk atiyniyuq angelfi hanaq pachamanta uraykamunqa, hinallataq llapa kay pachapas k’anchasqa kanqa paypa hatun k’anchayninwan.” Review and Herald, 21 abril, 1891.
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
Sellasqa tiempom, hinaspataq sellasqa kasqan pacha, nisqapas rikuchisqa karqa chay pacha qallarisqanpi 11 de agosto de 1840 watapi, tukukusqantaq kinsa kaq angelpa chayamunankama 22 de octubre de 1844 watapi. Chay pacha tiempopas rikuchisqa karqa Habacuc qelqapa iskay ñiqin kapítulonpi. Millerita historiapas Habacuc qelqapa iskay ñiqin kapítulonta hunt’achirqan, chayta ruwaspataq qallariq karqa angel uraykamusqanpi 11 de agosto de 1840 watapi, tukukuqtaq karqa kinsa kaq angel chayamurqanpi 22 de octubre de 1844 watapi.
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
Habacuc paqisqa kaqpi riqsichin, rikuypa tukukuyninpi chay rikuyqa “rimarinan” kasqanta. Apocalipsis chunka kaq qapqapi kinsa kaq versículopi, angelqa hatun qayaywan waqyarirqan (rimarirqan), hinaspata 1844 watapi octubre killapa 22 p’unchawninpi chay kikin angelqa jurarirqan (rimarirqan) “pacha mana aswan kananpaq” nispa. Habacucpa qatipay waqaychaqninqa, iskay kaq qapqapa huk kaq versículopi, 1840 watapi agosto killapa 11 p’unchawninpi churakusun, imaraykuchus chay pachapin waqaychaqkunaqa kunkankuta oqarinku.
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
1888 watuku hatarikuypi, maypin Sister White ninqa qayllarqan Apocalipsis chunka pusaqniyuq angelta rikch’achispa, paypa k’anchayninwan hallp’ata llipiyachinanta, ricchachiqkuna (Joneswan Waggonerwan) “kunankuta” waqaycharqanku corneta hina, Diospa llaqtanta huchankunata qawachinankupaq, imaraykuchus paykunapa willakuyninkuqa Laodiceaman willakuymi karqan. 11 de septiembre de 2001 watapi, mayqinchus 1888 watapa willakuywan rikch’achisqa karqan, Señorqa qhepa p’unchaykunapi llaqtanta Jeremiaspa ñawpaq ñankunaman kutirichirqan, maypichus ricchachiqkunata mana uyarisqachu karqan. Angelpa uraykuyyninqa ricchachiqkunapa profetico chayamunanta señalan.
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
1840 watapi 11 kaq urukuna chayamurqa “rimaynin”, chayqa watiqkuna vasitawan willakurqa; hinaspa Jeremiasman niq karqa: llakikuywan pantasqanmanta qhipaman paypa iñiyninman kutispa Diospi atiniyninta churaykuspaqa, Diospa simin kananpaqmi tukunqa. Chay unaychasqa rikch’aynin qhiparayasqanmantaraq 1844 watapi octubre killapa 22 punchawninpi chayamuptinqa, “rimarqa”. Habacuc iskay kaq qillqapi kaq pacha, mayqinchus Millerita historiapi hunt’akusqa karqa, sut’inchan pachata mayqinpi pachak tawa chunka tawa waranqa runakuna sellakusqankuta.
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
Ancha allinmi reqsinapaq, 1840 watapi agosto 11 p’unchaymanta 1844 watapi octubre 22 p’unchaykama rikuchisqanmi pachak tawa chunka tawa waranqakunapa sellakusqanta; chayqa chay pacha kan, maypim qhipa para hich’akusqa. Ancha allinmi chayta reqsinapaq, imaraykuchus qhipa paramanta willakuq yachachiyqa reqsisqa kanan “siki patapi siki pata” nisqa ruwanakuywan. Chay sapallan pacha, mayqanmi pachak tawa chunka tawa waranqakunapa sellakusqan, sapa kuti kutichisqa rikurichisqa kachkan profecía siq’ikuna ukhupi; chayhinataqmi Habacuc iskaypi, mayqantam Panay White chiqapta sut’inchan Milleritakunapa historiankupi hunt’akusqanta. Payqa sapa kutitaq yachachin, Milleritakunapa historiankuna kutimunmi pachak tawa chunka tawa waranqakunapa historiankupi.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Paykuna rikch’arisqanku iskay kaq hamuynin p’unchayman churasqa kasqanta yuyarisqanku willakuykunawan ch’uyupuni t’inkisqa karqan, paykunapa mana allinta yachaypi, suyasqa sonqoyoq kayninkuman hinallataq allinpaq kamarisqa yachachiy; chaymi paykunata kallpacharan pacienciawan iñiypi suyanankupaq, kunan yuyayninkuman tutayasqa kaqtaqa p’unchaynin chayamunman hina sut’inchasqa kananpaq.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
Chay profecíakuna ukhupiqa kasharqan Habacuc 2:1–4 nisqapas: “Qhawana wasiypi sayasqayta, torre patapipas churakusqayta, suyaspa qhawasaq imatachus Pay niwanqa, imamantataq kutichisaq chiqnisqa kaptiy. Hinaptin Señorqa kutichiwarqan, nispa: Qillqay visionta, tablaskunapi sut’ita qillqay, ñawirisqanmanta phawayta atinampaq. Visionqa churasqa p’unchaypaqraqmi kashan; ichaqa tukukuyninpiqa rimanqa, manataq llullakunqachu. Unaychakuspapas, suyapay; imaraykuchus cheqaqtapuni hamunqa, manam unaychakunqachu. Qhawariy, hatunchakusqa almasninqa manam cheqanchu paypi; ichaqa justo runaqa iñiyninwanmi kawsanqa.”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
Ña 1842 watapiña, kay willakuypi qosqa kamachikuy, “qillqay rikuchiyta, sut’inchaytablata patapi, ñawiriq runa phawayta atinampaq,” nisqanmi Charles Fitch-ta yuyarichirqan Danielpa hinaspa Apocalipsispa rikuchikuyninkunata sut’inchananpaq huk profetico tablat wakichinanta. Kay tablap rurasqan hinaspa rikhurichisqanqa Habacuc-man qosqa kamachikuypa hunt’akuynin kasqanmi yupaychasqa karqan. Ichataq chay pachaqa manam pipas repararquchu chay kikin willakuyllapitaq rikuchisqa kasqanta, rikuchiy hunt’akuyninpi hina qhipaypaq rikuriq—huk suyay pacha—kasqanta. Chay llakikuy qhipamanmi kay Qillqa anchata significativota rikurirqan: “Rikuchiyqa ña huk akllasqa pacha-paqraqmi; ichaqa tukukuyninpi rimanqa, manataq llullakunqachu: qhipachakuspa hina rikuriptinpas, suyay chayta; imaraykuchus cheqaqtapuni hamunqa, manam qhipanqachu.... Chay cheqan runaqa iñiyninwanmi kawsanqa.”
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
“Huknin Ezequielpa willakuyninmanta huk rakhuqa iñiqkunapaq kallpachaqpas sonqochakuypaqpas karqa: ‘Señorpa siminqa ñoqaman hamurqan nispan: Runa churiy, ¿ima rimaysimiqmi chay Israel suyupi qankunapaq kachkan, nispa: Punchawkuna aswan unaymanmi chutakushan, llapa rikuykunapas manan hunt’akunchu? Chayrayku paykunaman niy: Kayhinan Señor Dios nin.... Punchawkuna qayllañam kachkan, llapa rikuykunapa hunt’akuyninpas.... Ñoqan rimasaq, rimasaq simitaqmi hunt’akunqa; manañan aswan unaymanqa chutakushanqachu.’ ‘Israelpa wasinmanta runakuna ninku: Rikuykusqan rikuyqa achka punchawkuna qhepamanpaqmi, karu tiempokunamantañataqmi pay willakuyta ruwan. Chayrayku paykunaman niy: Kayhinan Señor Dios nin; Manan mayqenpas simiykunaqa aswanqa unayman chutakushanqañachu, aswanpas ñoqa rimarisqay simiqa ruwasqam kanga.’ Ezequiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
Milleritakunaqa mana chunka sipaskunamanta rikch’achiyllata, Habacuc qelqap iskay kaq kapitullutapas hunt’achisqankuta rikurqankuchu, aswanpas pusasqa karqanku rikunaykupaq, maypi kay willakusqakuna hunt’achisqanku chay historiapas, Ezequielpa sut’inchasqanmi karqa chay kikin historiata, maypichus “sapa rikch’aypa ruwasqan” hunt’akunqa. Chay historiapa siq’inmi, pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta rikuchiq, maypichus sapa rikch’aypa ruwasqan hunt’akun!
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
Riqṛakuna, qhepa para pacha hinallataq pachak tawa chunka tawa waranqa runakunapa sellosqasqa kayninta rikuchiq, huñusqa kachkan chay profétic historia mana pantaspa Alpha y Omega firmayoq kasqanta sayachinankupaq.
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
Historia millerita qallarin Apocalipsis chunka kaqpi angelpa rimayninwan, hinaspan kikin rimayninwan tukukun. Septiembre 11, 2001 qallarin Apocalipsis chunka pusaqniyuq kaqpa ñawpaq rimayninwan, hinaspan Apocalipsis chunka pusaqniyuq kaqpa iskay ñiqin rimayninwan tukukun. Habacuc iskay kaq capítulo qallarin ricchakuqkunapa rimayninwan, hinaspan Jeremíaspa ricchakuqninpa rimayninwan tukukun. Ñawpaq ay qallarin Mohammedwan, hinaspan Mohammed IIwan tukukun. Iskay ñiqin ay qallarin Islampa tawa angelkunapa kachariyninwan, hinaspan Islampa hark’asqa kayninwan tukukun.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
Qhipa para kasqan tamyaypa metodologianqa Isaiaspa “siq’i patapi siq’i” nisqan metodologianmi, chaymanta qipaman apasqa siq’ikuna, qhipa para kasqan tamyaypa willakuyninta reqsispa sayachinankupaq huñusqakunaqa, mana pantayllapa Alpha y Omegaq unanchayninta apamunku. Apocalipsis libroq isqun ñiqin capítulonpi kaq ñawpaq ayqeyqa, Mohammedwan qallarin, Mohammed IIwanñataq tukukun. Chay pachaqa iskay rikchaq maqanakuykunaman rakisqam karqan: ñawpaq kaqqa Roma contra mana allinchasqa waqlliq maqanakuykuna, Abubakarwan chiqapta qallarisqa; chaymanta qhipaman pachak pichqa chunka wata, Islamq ñawpaq allinchasqa maqanakuyñin hunt’asqa kasqan pacha.
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
Pachak phichqa chunka watakunaqa “phichqa killakuna” nisqa pacha willakuywanmi rikuchisqa kachkan. Iskay kaq ayparisqa llakiypas huk pacha willakuytaqmi kapun, chayqa kimsa pachak isqun chunka hukniyuq wata, chunka phichqa p’unchawwan. Chayrayku, ñawpaq kaq hinaspa iskay kaq ayparisqa llakiykunaq willakuy-nisqa imayna sayasqanqa tukukuyninta qallariyninwan reqsichisqanrayku, chaypiqa t’aqaymi kachkan sellasqa kaymanta, hinaspa huk sut’i pacha unaymanta. Sellasqa kay ruwayqa ñawpaq kaq ayparisqa llakiypa historianta qallariyninpi rikuchisqam, hinaspa iskay kaq ayparisqa llakiypa tukukuyninpi rikuchisqam.
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
Kay qhatiqninpas qatiqkunan, tawa kaq versículopi sellasqa kasqanmanta qhipaman, ñawpaq ay kaqpi, “pichqa killakuna” kachkan (pachak phichqachunka wata). Chay pichqa killakuna iskay kuti sut’ichasqa kachkan: huk kuti pichqa kaq versículopi, hinaspa wak kuti chunka kaq versículopi. Iskay kaq ay kaqpi, agosto 11, 1840-manta octubre 22, 1844-kama sellay ruwanapa ñawpaqninpi ñawirisqaqa “hora, p’unchaw, killa, wata” nisqa profecía kachkan (kimsa pachak isqun chunka hukniyuq wata hinaspa chunka phichqa p’unchaw), chunka phichqa kaq versículomanta. Huñusqa, huk sapa mana p’akisqa siq’ipi, pichqa kaq hinaspa suqta kaq trompetakuna qallarinankumanta tukukuyninkama sellay ruwanapa rikch’ayninwan qhawachisqa kanku.
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
Iskay siq’ikuna hina, “siq’i patapi siq’i” nisqa hinam churakuspa, qallariyta tukukuyninta riqsichinku, ñawpaq Mohammedwan, iskay kaq Mohammedwanpas señalisqa. “Siq’i patapi siq’i” nisqa hina, sapa siq’ipi iskay sapaq pacha rak’iykunatam riqsichinku; chayqa ruwakun sapa siq’i huk pacha-profecía nisqayuq kasqanrayku. Ñawpaq ñak’ariypa historiapiqa, Islamqa Romata “nanachiy” kanan karqa; iskay kaq ñak’ariypiñataq, Romata “wañuchiy” kanan karqa. Ñawpaq ñak’ariyqa tuksinakunawan, espadakunawan, flechakunawan maqanakuy karqa; iskay kaq ñak’ariytaqmi pólvora-ta sat’iq armakuna hina yaykuchirqan.
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
“VERSÍCULO 10. Hinaspa escorpionkunapa chupanman rikch’akuq chupayuq karqanku, chay chupankupitaq k’iriqkunapas karqanku; hinaspa atiyñinkuqa runakunata pichqa killakunakamam nanachinankupaqmi karqa. 11. Hinaspa paykunapaqqa huk reymi karqa, ukhu mana tukukuq t’uqupa angelnin, paypa sutin hebreo simipiqa Abadón nisqam, griego simipitaq sutinqa Apoliónmi karqa.”
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“Kunan kama, Keithqa ñawpaq pichqa trompetakuna waqyasqankumanta rikch’achiykunata qowarqanchik. Ichaqa kunanqa paymanta rakispa ripusun, hinaspa kaypi willakusqa musuq rasgopa mañakusqanman ñawpaqman purisun; chayqa, profetik p’unchay tiempokuna.”
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“Paypa atiyku karqa runakunata pichqa killa nanachinankupaq.—1. Kay tapuy hatarin: ¿ima runakunatataq pichqa killa nanachinankupaq karqa?—Mana iskayrayaypa, chay kikillan runakunatan qhepanpi wañuchinankupaq karqa (qhawariy versículo 15); ‘runakunaq kimsa rakiymanta huknin rakita,’ icha Roman imperioq kimsa rakiyuqmanta huk rakita,—griego rakiyta.”
“2. When were they to begin their work of torment? The 11th verse answers the question.
“2. ¿Hayk’aqmi ñak’arichiy ruwanakuta qallariytanku karqan? Chunka hukniyuq versículom tapuyta kutichin.
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“(1) ‘Paykunapaq huk rey karkan.’ Mahoma wañusqanmanta pacha chunka kimsaqniyuq pachak watapa tukukuyninman qayllakama, mahometa runakuna askha t’aqakuna ruwasqa kasqanku imaymana umalliqkunapa kamachikuyninkupi, mana ima llapa paykunaman mast’arikuq hatun sivil gobiernotawan. Chunka kimsaqniyuq pachak watapa tukukuyninman qayllapi, Othman huk gobiernota sayarichirqan; chayqa chaymantapacha Ottoman gobiernom nisqa, utaq imperio nisqa reqsisqa karqan, mayqinchus wiñarispa llapa hatun mahometa ayllukunaman mast’arikurqan, paykunata huk hatun monarquíaman huñuspa.”
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“(2) Reypa kasqanta. ‘Ukumana t’uqupa angelnin kasqanrayku.’ Angelqa willakuqta, yanapaqta, allin otaq mana allin kasqanta qhawachin, mana sapa kuti espiritu kayllatachu. ‘Ukumana t’uqupa angelnin,’ icha chaymanta hamuq religionpa, kicharisqa kasqanpi, umalliq yanapaqnin. Chay religionqa mahometanismon, sultantaq chaypa umalliq yanapaqninmi. ‘Sultan, icha hatun Señior nisqa, imaynam chaywan sutichasqa kanman, payqa Hatun Califa hinallataqmi, icha kuraq sacerdotepas, paypa runa kayninpi huñuspa aswan hatun espiritual dignidadta, hinallataq aswan hatun secular autoridadtapas.’—World As It Is, p.361.”
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“(3) Sutin. Hebreo simipi, ‘Abadón,’ chinkachiq; griego simipi, ‘Apollyon,’ tukuchiq, utaq chinkachiq. Iskay sutin kasqanrayku iskay simikunapi, sutinmanta aswanqa chay atiyniyoqpa kayninmi rikuchisqa kananpaq yuyasqa kasqan sut’inmi. Chayna kaptinqa, iskaynin simikunapipas nisqa hina, payqa huk chinkachiqmi. Chay hinam maypachapas Otomano kamachiypa kaynin karqa.”
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
“Chayriqaqmi Othmanqa griego imperioman ñawpaq kutita maqanakuspa yaykurqan?—Gibbonpa nisqanman hina, Decline and Fall, etc., ‘Othmanqa Nicomedia suyuman ñawpaq kutita yaykurqan 27 p’unchay julio killapi, 1299 watapi.’”
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
“Wakin qillqaqkuna yupaychayninkunaqa chay pachaqa Otomano imperiopa sayariyninmanta qallariytam yuyarqanku; ichaqa kayqa sut’inmi pantasqa; paykunaqa manam huk reyllankutaqa hapiqchu kanan karqa, aswanpas pichqa killata runakunata ñak’arichinankupaqmi kanan karqa. Ichaqa chay ñak’arichiypa pachanqa manam qallariyta atinchu ñak’arichiqkunapa ñawpaq kaq maqanakuyñinmanta ñawpaqta; chaymi, hawapi nisqa hina, julio 27, 1299 karqa.
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
“Kay qatiq qhepaman rurasqa yupaychayqa, kay qallariy t’aqapi sayasqa, J. Litch-pa 1838 watapi qillqasqan hinaspa rikhurichisqan huk ruranapi, Christ’s Second Coming, etc., sutiyoqpi, rurasqa karqan.
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
“‘Hinaspan qari runakunata pichqa killakuna nanachinankupaq karqan.’ Kaykama paykunapa kamachikuynin chayarqan: sapa kuti maqanakuywan ñak’arichiyllapaqmi karqan, ichaqa mana políticamente wañuchinankupaqchu. ‘Pichqa killakuna,’ killa sapa kimsachunka p’unchayniyuq kasqanrayku, pachak pichqachunka p’unchaykunata qunchik; chay p’unchaykunaq simbóliko kasqanrayku, pachak pichqachunka watakunatam niyku. Qallarispa 27 julio killapi, 1299 watapi, chay pachak pichqachunka watakuna 1449 watakama chayan. Chay llapa pacha ukhupi Turkokunaqa Griego imperiowan mana sayk’usaypaq hina maqanakuyllapim karqanku, ichaqa manaraq atipayta atirqankuchu. Hapinakuspanku, Griegokunapa wakin suyunkunata charirqanku hinaspa waqaycharqanku, ichaqa Constantinopla llaqtapiqa Griegokunapa sapallankupi sayasqa kayninraqmi waqaychasqa karqan. Ichaqa 1449 watapi, pachak pichqachunka watakuna tukukuyninpi, huk tikray hamurqan; chaypa historiantaqa qatiq trompetapi tarinkichik.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
Uriah Smithqa Josiah Litchpa yupaychasqanta willachkan pachak pisqa chunka watakunamanta; chay tukukuptinqa qallarina hina rikuchin qhipa Trompetapi kinsa pachak isqun chunka hukniyuq wata, chunka phisqa p’unchay profecíapaq. Kay iskay t’inkisqa tiempo profecíakunamanta Litchpa willakusqanwan tupachispa, Hermana Whiteqa qillqarqan:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840 watapi juk prophesiap huk musuq hunt’asqa junt’akuyqa achka runakunapa yuyayninkuta kuyuchirqan. Iskay wata ñawpaqmanmi, Josiah Litch, iskay kaq hamuqta willakuspa predicasqakunamanta huk ñawpaq ministro, Apocalipsis 9 nisqamanta huk qhawariyta rikhurichirqan, Imperio Otomanopa urmakuyninta willakuspa. Paypa yupaychayninman hina, kay atiyqa urmachisqa kanan karqa... 1840 wata agosto killapa 11 p’unchayninpi, maypachachus Constantinopla llaqtapi Otomanokunaq atiyynin p’akirichisqa kayta suyasunman chay p’unchaypi. Hinaspa kaytaqa, ñoqaqa iñini, chayna kasqanta tariykusunchik.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Chay nirqan pacha junt’asqapi, Turquía llaqtaqa, kachaqninkunawan, Europapi huñusqa hatun atiyniyuq nacionkunapa amachayninta chaskirqan, chayhinataq cristiano nacionkunapa kamachiynin uraman churakusqa karqan. Chay ruwayqa sut’ita willasqa qelqasqaman hinallataq hunt’arqan. Chayta yachaspaqa, achka runakunaqa Millerpa hinallataq paywan kuska kaqkunapa chaskisqa profecía hamut’anapa kamachiykuna allin kasqanmanta yuyaychakuspa chiqapchasqa karqanku, hinallataq advento kuyuyqa musphay hatun kallpachakuyta chaskirqan. Yachayniyuq hinallataq reqsisqa kasqankuwan runakunaqa Millerwan huñunakuspa, iskaynintaq, yachachispa chay rikuykuna willakuyta hinallataq qelqapi lluqsichispa, 1840 watamanta 1844 watakama llamk’ayqa utqaylla mast’arirqan.” The Great Controversy, 334, 335.
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”
Ñawpaq kaq llakikuywan iskay kaq llakikuypas iskay t’inkisqa pacha willakuykunawanmi huñunakusqa kanku. Ñawpaq kaq llakikuyqa sellakusqamanta huk rikuchiywanmi qallarin, iskay kaq llakikuytaq 1840 watapi agosto killapa chunka hukniyuq p’unchawmanta 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchawpi qanchis kaq pututu waqyasqa kanankama ñawpaq willakuywanmi tukukun, chaypas sellakusqamanta huk rikuchiy kashan. Qallariyninpas tukukuyninpas Alpha Omegaq unanchayninta apanku, imaraykuchus, imaynachus chay historiapi Cristo huk semanapaq rimanakuyta takyachirqan hina, chay pacha iskay rak’ipi rakisqam kashan. Ñawpaq pachaqa ñawpaq Mohammedwanmi qallarin, iskay kaq Mohammedwanmi tukukun. Iskay kaq pachaqa “Diospa ñawpaqenpi kaq qurik altarpa tawa waqrankunamanta huk voz” nisqawanmi qallarin, hinaspataq Cristopa “voz”ninwanmi tukukun, paymi juran “wiñaypaq wiñaypaq kawsajpa sutimpi, hanaq pachata, chaypi kaqkunatawan, kay pachata, chaypi kaqkunatawan, lamar qochata, chaypi kaqkunatawan kamaqpa sutimpi, manañam pacha kanqachu” nispa.
We will continue this study in the next article.
Kay yachakuyta qatiqnin qillqapiqhubpas richk’arichisunchik.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Mayqin tapukuytapas Satanás yuyaypi sayarichiyta atinqa, Diospa llaqtanpa ñawpaq puriyninkuna hatun historiantaqa iskayrayayman churaypaq, chayqa satanik ancha hatun kamachiqninman kusichin, hinaspa Diospaq pantasqa hucha kan. Kay pachaman Señorpa utqay hamuynin atiywan, hatun k’anchaywanpas hamunanmanta willakuyqa cheqaqmi, hinaspa 1840 watapi askha simikuna chay willakuynin willakuypi oqarisqa karqan.” Manuscript Releases, volumen 9, 134.