In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Ñawpaq kaqpas kimsa kaq angelpa kuyuyninkunapa historiapin, willakuyninqa iskay kaq angelpa willakuyninwanmi hukllachisqa kanman.
And there followed another angel, saying, 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.
Hukninmanta huk angilkuna qatirirqan, nirqa: ¡Babilonia urmarun, urmarun, chay hatun llaqtamanta! llapan suyukunata upyachisqanrayku qharichakusqan phiñakuyninpa vinonta. Apocalipsis 14:8.
The second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.
Iskay angelqa kimsa kuti hinasqa willakuyta reqsichin, qhawariyta munakunku chaykunapaq. Iskay angelqa huk profétic willakuyta apamun, chay willakuyninmi Babyloniaq iskay kutita urmasqanta. Babyloniaqa chay “hatun llaqta” kasqanta reqsichin, mayqinchus chunka qanchisniyoq, chunka pusaqniyoq capitulukunapi Kunan pacha Babilonia nisqa hina reqsichisqa. Kunan pacha Babiloniaqa iskay kutita urmasqa, urmayninqa ruwakusqa llapa nacionkunata “huachakuynin piñakuyninmantam upyachirqan” nisqanmanta. Chay huachakuyninqa kay pachapi reykunawan ruwakusqa karqan. Chay tinkuyninmi saqerqan, huachakusqan reykunapa kallpanta llamk’achispa, paypa “piñakuyninta” hunt’achinapaq, chaymi Diospa sutinpi takyaq llapa runankunaman apamusqan qatiykachay.
Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”
Vinupas yachachiymin, hinaspa payqa llapa nacionkunata upyachin chay yachachiyqa llullaq yachachiymin, inti yupaychayqa thak kayta ruwasqanta nispa. Llapa nacionkuna chaskinku paypa kamachikuyninpa “señal”ninta, chayqa inti yupaychaymi, domingo p’unchawpi yupaychaywan rikuchisqa. Llapa nacionkuna chay “señal”ta chaskisqankuqa Estados Unidospa atiyninwanmi ruwakun, ichaqa kayqa ruwakun Islampa kimsay ñak’ariyninwan kay pachamaman astawan wiñaq maqanakuy apamusqan pacha. Nacionesqa paypa phiñakuyninpa “vinunta” chaskinku, “thak kay” hinaspa “waqaychasqa kay” nisqa prometisqamanta.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kunanqa rimanmi ñuqaqa willakushkani nirqani Nueva York llaqtata hatun unu wayqun apaykuchinanpaq? Kaytaqa mana hayk’aqpas nirqanichu. Nirqanmi, chaypi hatun wasi sayachisqakunata qhawarispa, piso tras piso wichariqta, ‘Ima manchay rikhuykunaraq pasananqa Señor allpata sinchita chhaphchinanpaq hatariptin! Chaypira Apocalipsis 18:1–3 nisqapa siminkuna hunt’akunkqa’ nispa. Apocalipsis qillqapa chunka pusaqniyuq t’aqapi llapa kayninqa kay allpaman hamuqkunamanta huk amonestaciónmi. Ichaqa mana ima k’anchayniyoqchu sapallan Nueva Yorkmanta imapas hamuqmanta, aswanqa yachani huk p’unchaw chaypi kaq hatun wasikuna Diospa atiynin tikrayninwan kutirichisqa, urmachisqa kanankuta. Qowasqa k’anchaymanta yachani tukuy kay pachapi chinkachiy kasqanta. Señorpa huk simillanwan, atiyniyoq kallpanpa huk llamk’ayllanwan, kay hatun sayasqa wasikuna urmakunkqa. Rikhuykuna pasanqa, paykunaq manchakuynintaqa mana yuyayniykunawanpas atisunmanchu.” Review and Herald, July 5, 1906.
The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.
Ñawpaq kaq ishkay angelpa willakuyninqa yapamanta willasqa karqa 11 septiembre 2001 p’unchaypi, maypachachus Nueva York llaqtapi hatun wasi-kunata Diospa makinpa huk llank’ayllawan urmachirqan.
“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).
Profetapas nin: “Rikurqan huk angel hanaq pachamanta uraykamusqanta, ancha atiyniyuqta; kay pachataq k’ancharirqan paypa hatun k’anchayninwan. Hinaptinmi kallpawan sinch’i qaparispan nirqan: Hatun Babiloniaqa urmarun, urmarun, supaykunapa tiyananman tukuspa” (Apocalipsis 18:1, 2). Kayqa iskay ñiqin angelpa qowasqan kikin willakuymi. Babiloniaqa urmarun, “llapa nacionkunata paypa waqllikuyninpa phiñakuyninpa vinonta upyachisqanrayku” (Apocalipsis 14:8). ¿Ima vinotaq chayri?—Llulla yachachikuyninkunatan. Payqa tawa kamachiypi kaq Samana p’unchaypa rantinpi llulla samana p’unchayta kay pachaman qorqan, hinaspataq Edénpi Satanás Eva-man ñawpaqta nisqan llullakuyta yapamanta rimarqan—alma-pa natural mana wañuq kayninta. Achka ayllukunaman rikch’akuq pantaykunatapas karu-karuman mast’arqan, “runakunapa kamachikuyninkunata yachachiykunar hina yachachispa” (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 llapa runakunapa ñawpaqninpi llank’ayta qallarispa, Templota picharqan chay sacrílega qhellichasqa profanaciónmanta. Hinaspapas, paypa ministerionpa qhipa ruwaykunamanta huknin karqan Templopa iskay kaq pichariynin. Chay hinallataq, kay pachata willanaypaq qhipa ruwaypi, iglesiakunaman iskay sut’i waqyakuynin ruwasqa kachkan. Iskay kaq angelpa willakuyninqa kaymi: ‘¡Babilonia urmashan, urmashan, chay hatun llaqta, imaraykuchus llapa nacionkunata upyachirqan wachakuyninpa phiñasqa vinonwan!’ (Revelation 14:8). Hinaspapas, kimsa kaq angelpa willakuyninpa sinchi qapariyninpi, hanaqpachamanta huk rimay uyarikun nispa: ‘Lloqsimuychis paymanta, ñuqaqa runaykuna, ama huchankunapi rakinakunaykichispaq, nitaq ñak’ariyninkunamanta chaskinaykichispaq. Huchankunarí hanaqpachakama chayashanña, Diospas mana allin ruwasqankunata yuyarirqanña’ (Revelation 18:4, 5).” Selected Messages, libro 2, 118.
Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.
2001 watay killay 11 p’unchawmanta, Estados Unidos suyupi chayamunqaña domingo kamachikama, Apocalipsis chunka pusaqniyuq t’aqapi ñawpaq kimsa versículokuna hunt’akunku, imaraykuchus domingo kamachipiqa Babiloniamanta lluqsimuy waqyakuq qallarin.
“Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.
“Apocalipsis 18 nisqanqa rikuchinmi chay pacha hamunanta, Apocalipsis 14:6–12 nisqapi kinsa kuti willakusqa amonestacionta mana chaskisqanrayku, iglesiaga iskay kaq angelpa willakusqan hina llapan hinantinpiña chayasqaña kanqa, hinaspa Babilonia ukhupiraq kashaq Diospa runankunaqa waqyamusqa kanqaku paypa comunionnintamanta t’aqakunankupaq. Kay willakuyqa pacha pachaman haykapipas qusqa qhepa kaqmi kanqa; hinaspa llamk’asqantapas hunt’anqa. Chaykunaqa ‘cheqaqta mana iñirqankuchu, mana allin ruraypita aswan kusikurqanku’ (2 Tesalonicenses 2:12) nisqakuna, kallpayoq pantayman churakuspa llullata iñinankupaq saqesqa kashaqtinku, chayqa cheqaq kaypa k’anchayninmi llapa chaskiyta munaspa sonqonkuta kicharisqakuna pataman phicharinqa, hinaspa Babilonia ukhupi qhepakusqa Señorpa llapan wawakunapas kay waqyakuypa nisqanta kasukunqaku: ‘Lloqsimuychis paymanta, llaqtay’ (Apocalipsis 18:4).” The Great Controversy, 389, 390.
At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.
Domingo kamachiy hamuqlla kashaqtin, ñawpaq rimanakuy llaqtan runakuna sinchi pantachiyta chaskinqaku. 2001 watapi setyembre 11 p’unchawmanta, domingo kamachipi chay sinchi pantachiy hich’akusqa kanankama, iskay ñiqin angelpa willakuynin yapamanta willakusqa kachkan, hinaspa chayta mana chaskiyqa kayta mana chaskiyta rikuchin: “Apocalipsis chunka tawa ñiqipi, soqta ñiqimanta chunka iskayniyuq ñiqikama kashaq kimsa kutiq willakuyta.” Kay yuyaypiqa, kimsa angelkunaqa iskay ñiqin angelpa willakuyninwanmi rikuchisqa kanku. Iskay ñiqin angelpa willakuyninqa: Babiloniaqa urmasqanmi, urmasqanmi; hinaspa iskay ñiqin angelpa willakuyninqa ñawpaq ñiqin willakuywan kinsa ñiqin willakuywan chawpinpi churakusqa kachkan.
The pronouncement of the first voice in Revelation chapter eighteen, is a repetition of the second angel’s message, but it represents a rejection of all three angels of Revelation fourteen. The second angel’s message represents all three messages, and it possesses the signature of Alpha and Omega, for it was proclaimed in the history of the movement of the first angel, and then will be again in the movement of the third angel. The message identifies that Babylon has twice fallen, and in this prophetic sense it is identifying a “triple application of prophecy.”
Apocalipsis chunka pusaqniyuq capítulope ñawpaq rimaypa willakuyninqa, iskay kaq angelpa mensajenmanta yapamanta willakuy hinam; ichaqa Apocalipsis chunka tawañiyuqpi kinsa angelkunata llapanta qhespichisqa mana chaskisqanta reqsichin. Iskay kaq angelpa mensajenqa kinsa mensajekunata llapanta reqsichin, hinaspapas Alpha y Omega sut’inchasqanta apamun, imaraykuchus ñawpaq angelpa kuyuy historiapi willasqa karqa, chaymanta kinsa kaq angelpa kuyuyllapipis yapamanta willasqa kanqa. Chay mensajenqa reqsichin Babilonia iskay kutita urmasqanta, hinaspapas kay profético yuyaypiqa “profecíapa kinsa kuti hunt’asqan” nisqanta reqsichin.
The first two times Babylon fell, as represented by Babel and Babylon, represent the final fall of modern Babylon. The twofold pronouncement of Babylon’s fall is bookended by the first and last message of the three angels. The structure of the three angels possesses the signature of Alpha and Omega, for the first message is identified as the “everlasting gospel,” which by definition means it is the eternal gospel, or the same gospel message for all time. The message of the third angel is the gospel message that warns against receiving the mark of the beast, so the first message and the third message, which are the first and the last messages, are the same messages, for both are the gospel.
Ñawpaq iskay kuti Babilonia urmaraq, Babelwan Babiloniawan rikuchisqa hina, kunan pachaq qhipa Babiloniapa tukukuynin urmakuyninta rikuchin. Babiloniapa urmananmanta iskay kuti willakuyninqa kimsa angelkunaq ñawpaq chay qhipa willakuyninwan muyurisqa kachkan. Kimsa angelkunaq rurasqanqa Alpha Omegaq sanampa kasqanmi, imaraykuchus ñawpaq willakuyninqa “wiñay allin willakuy” nisqawan reqsisqa kachkan; chayqa sut’inchayninmantaqa wiñaypaq allin willakuy kasqanta, utaq tukuy pacha allin willakuypa kaqlla kasqanta nin. Kimsa kaq angelpa willakuyninqa uywa millaypaq señalninta ama chaskinapaq willakuy allin willakuymi; chayrayku ñawpaq willakuypas qhipa willakuypas, ñawpaqpas qhipapas kaq willakuykuna, kaqllam kanku, iskayninku allin willakuy kasqanrayku.
Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.
Alfapas Omegas “Cheqaq kay” nisqawan qillqasqanpaq kimsan willakuyninkunaman sut’inta churarqan, imaraykuchus hebreo simipi “cheqaq kay” nisqaman tikrasqa simiqa Musphay Rimay Yachaqpa rurasqan karqan hebreo alfabetopa ñawpaq, chunka kimsayoq, hinaspa qhipa qillqankunata huñuspa. “Chunka kimsayoq” nisqa unanchasqa kaspa hatarikuq kayta reqsichin, hinaspa iskay ñiqin willakuypim Babiloniapa hatarikusqan, llulla yachachiykunawan huchallikuyninwan unanchasqa kasqan, reqsichisqa kachkan. Ñawpaqtaña nisqay hina, iskay ñiqin willakuyqa Alfapas Omegaspa sut’inwanmi kachkan, imaraykuchus juiciopa kichakusqanta willanapaq Millerita historiapi willasqa karqan willakuyqa kimsañiqin angelpa kuyuriyninpi yapamanta willasqan kachkan juiciopa tukukuyninta reqsichinapaq.
The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”
Babelpa urmaynin, Génesis qelqa chunka hukniyuq kapitupim kashan, Babiloniapa urmayninmanta ñawpaq kaq rimaymi, hinaspa Nimrodpa atiyniyuq hatarikuyninpa testigun kayninmi ñawpaq angelpa mensajenpa sut’inchasqan señalta apamun. Ñawpaq qelqasqakuna ukhupi rikuchisqanchik hina, kimsa angelkunapa kimsa mensajenkunapas ñawpaq angel ukhupin tarikun. Ñawpaq angelpa mensajenpi, “Diosman manchakuy” nisqa rimayqa ñawpaq mensajeta reqsichin, hinaspa “Payman gloryata qoy” nisqa rimayqa iskay kaq angelpa mensajenta reqsichin. Kimsa kaq mensajepas ñawpaq kaqpi tarikun, maypachachus willakun: “Paypa juiciunpa horan hamusqanña.”
In Nimrod’s fall, which is the first fall of Babylon, the three steps of the three angels is also identified. It is represented by the expression “go to.”
Nimrodpa urmayninpi, Babiloniapa ñawpaq urmaynin kaqpi, kimsa angelkunapa kimsa puriyninkunapas reqsichisqa hinallataq kachkan. Chayqa “riy” nisqa rimaywanmi rikuchisqa kachkan.
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.
Hinantin pacha tukuy kay allpaqa huk simillayuq, huk rimayllayuqmi karqa. Chaymanta, inti lloqsimuq lado manta purishaspanku, Sinar sutiyuq hallp’api huk pampata tariqkuspanku, chaypi tiyarqanku. Hinaspa huknin hukninta nirqanku: Hakuchis, ladrillota rurasaqchis, allinta ninawan ruphachispa. Hinaspa rumi rantinpi ladrillotam kapurqanku, morteru rantinpitaq asfalton karqa. Hinaspa nirqanku: Hakuchis, llaqtata hinaspa huk torretaq noqanchispaq hatarichisun, puntan hanaq pacha kama chayananpaq; hinaspa sutinchista rurakusunchis, ama tukuy kay allpapa rikranman ch’iqichisqa kananpaq. Chaymi Señor uraykamurqa llaqtatawan torreta qhawanampaq, runakunapa wawan hatarichisqanta. Hinaspa Señor nirqa: Qhawariychis, runakuna hukllam kanku, llapallankutaq huk simillayuqmi; kaytam qallariyku ruwanankupaq: kunanqa mana imapas hark’asqa kanqachu paykunamanta, ima ruwanankupaq yuyaychakusqankutaqa. Hakuchis, uraykushun, chaypitaq siminta pantachisunchis, ama hukninpa rimayninta huknin unanchanampaq. Chay hina Señor chaymanta paykunata tukuy kay allpapa rikranman ch’iqichirqa; hinaspan llaqtata hatarichiyta saqirqanku. Chayraykun sutin Babel nisqa karqa; Señor chaypi tukuy kay allpapa siminta pantachisqanrayku; hinaspa chaymantan Señor paykunata tukuy kay allpapa rikranman ch’iqichirqa. Génesis 11:1–9.
The first fall of Babylon, represented as Babel, is expressed in “go to,” three times. The three angels are all represented in the first angel. Daniel chapter one also represents the first angel’s message, and as previously identified in these articles, the three-step testing process of the everlasting gospel is found in step one, when Daniel refused to eat the Babylonian diet, and chose instead to give glory to God. His first test was the test of the first angel who descended in Millerite history on August 11, 1840 with a little book, which John was commanded to eat.
Babiloniapa ñawpaq urmaynin, Babel hina rikuchisqa, “riykuy” nisqapi kimsa kuti nisqawan rimarisqa kachkan. Kimsa angelkuna llapallan ñawpaq angelpi rikuchisqa kanku. Danielpa ñawpaq kapitulanpas ñawpaq angelpa willakuyninta rikuchin, hinaspa kay qillqasqakunapi ñawpaqta reqsisqa hina, wiñay evangeliopa kimsa patapi pruebananqa ñawpaq patapi tarikun, maypachachus Daniel Babiloniapa mikhuyninta mana mikhuyta munarqan, aswanqa Diosman hatunchayta akllarqan. Ñawpaq pruebananqa ñawpaq angelpa pruebanan karqan, chay angelqa Millerita historiapi 1840 watapi agosto killapa 11 p’unchayninpi huch’uy librowan uraykamurqan, chayta mikhunaypaqmi Juanta kamachisqa karqan.
He was then given a visual test of ten days, which demonstrated a distinction between those who ate the Babylonian diet, and those who, like Daniel, chose to eat pulse. The second test produced two classes, just as did the arrival of the second angel in 1844. That second test was followed by the test at the end of three years, where Nebuchadnezzar manifested his judgment, as represented by the arrival of the third angel on October 22, 1844.
Chaymantaqa chunka p’unchay rikuyhina huk pruebata qosqa karqan, chaywan sut’inchasqa karqan imaymana t’aqakuy Babilonia mikhunata mikhusqankumanta, hinaspa chaykunamanta Daniel hina akllaspa legumbres nisqa mikhunallata mikhusqankumanta. Iskay ñiqin prueba iskay clase runakunata paqarichirqan, hinallataq 1844 watapi iskay kaq angelpa chayamunqan hina. Chay iskay ñiqin pruebata qatiqta, kimsa watakuna tukukuyninpi huk prueba hamurqan, maypicha Nabucodonosor juzgayninta rikuchirqan, imaynachus chayta representasqan hina kinsa kaq angelpa chayamunqanpi, octubre 22, 1844 p’unchaypi.
After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.
Unu pachakuy qhipaman Noéta yachachirqanku altar-kunata rurananpaq; chayta ruraspaqa manam hayk’aqpas rumi-kunata kuchunanchu, allinchakunanpaschu chaykunata apaykusqanpaq, nitaqmi morterota altar-ninpaq llamk’achinanpaqchu. Rebelde Nimrodqa ladrillo-kunatawan morterotawan llamk’achirqan, pactopa aylluyuq tinkuy altar-ninta llullakuywan rikch’achispa, mayqinchus kay pachata musuqmanta hunt’achiqkunapaq llamk’achinankupaq kamachisqa karqan. Ñawpaq “go to” nisqa Nimrodpa willakuyninpiqa “wañuy pactota” rikuchin, mayqinchus ñawpaq mensaje contra hatarispalla rurakusqa karqan. Iskay ñiqin “go to” nisqaqa huk torreta (Iglesiata) hinallataq huk llaqtata (Estadota) hatarichiyta rikuchin. Iskay ñiqin “go to” nisqa Nimrodpa willakuyninpiqa Iglesiapaqwan Estadopaqwan hukllachasqa kasqanm karqan, chaymi iskay ñiqin angelpa mensajenpa waqllikuynin. Kinsa ñiqin “go to” nisqaqa runakunata ch’iqichiy hinaspa simikunata pantachiy taripayta rikuchirqan.
The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.
Babiloniapa ñawpaq urmayninqa ñawpaq angelpa willakuyninta rikch’achin, hinaspataq Babiloniapa iskay kaq urmaynin, iskay rikurimusqankunapi, kay pacha Babilonia modernaq urmayninpa imaymana kaqninkunata sayarichiq, iskay kaq angelpa willakuyninta rikch’achin. Chayhinata ruwan, imaraykuchus Danielpa librunpi qillqasqa Babiloniapa urmayninqa huk qallariyta hinaspa huk tukukuyniyuqta reqsichin; chayhinallataq iskay kaq angelpa willakuyninpas, Adventismoq qallariyninpi hinaspa tukukuyninpi willakusqa kasqanrayku. Panin White sut’ita nisqa, Belshazarman apamusqa taripayninqa, Nabucodonosorman apamusqa taripaywan unanchasqa karqan.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babiloniapa qhipa kamachiqninman, ñawpaq kaqninman hina unanchasqa kasqanman hina, hamurqanmi Diospa qhawaqninpa taripaynin: ‘Rey,... qammanmi kay nisqa; qampa reinoykiqa qanmanta qichusqañan.’ Daniel 4:31.” Profetas y Reyes, 533.
The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.
Babiloniapa iskay kaq urmayninqa Alpha y Omegapa sellonmi kachkan, imaynachus iskay kaq angelpa willakuyninqa. Chay selloqa rikuchisqa kachkan Babiloniapa ñawpaq kaq hinallataq qhepa kaq reykunapa urmayninwan. Nabucodonosorpa taripayninpas urmayninpas “qanchis kutikama” nisqawanmi rikuchisqa kachkan; chayqa Levitico iskay chunka suqtayuqpi kaq “qanchis kutikama” nisqamanmi rikuchakun. Hinallataq Nimrodpa taripayninpi urmayninpipas kaq “ch’iqiy” nisqapas Levitico iskay chunka suqtayuqpi kaq “qanchis kutikama” nisqamanmi rikuchakun. Belsasarpa taripayninpas urmayninpas nina hina qelqasqakunaq iskay waranqa pisqa pachak iskay chunka hinaspa chunka yupayman yapakuyninwanmi rikuchisqa kachkan; chaywanpas Levitico iskay chunka suqtayuqpi kaq “qanchis kutikama” nisqamanmi sut’ita reqsichin.
A “triple application of prophecy” is established by the first two witnesses that identify and establish the characteristics of the third and final fulfillment. With the three falls of Babylon, the very message that identifies the fall of Babylon, also identifies the rule which the triple application of prophecy is based upon. The first two falls of Babylon identify the prophetic characteristics of the third and final fall.
Huk kimsakunaq willakuykunaqa “kimsa kuti profecía hunt’akuy” nisqapaq sayarichisqa kachkan, ñawpaq iskay testigokunaq rimasqanwan, paykunaq reqsichisqanmi, takyachisqanmi, kinsa kaq, qhipa kaq hunt’akuypa imayna kasqanta. Babiloniaq kinsa urmayninkunawan, Babiloniaq urmayninta reqsichiq kikin willakuyqa, chay profecíaq kimsa kuti hunt’akuyñinpi sayasqa kamachikuytapas reqsichinmi. Babiloniaq ñawpaq iskay urmayninkunaqa, kinsa kaq, qhipa kaq urmaypa profecía nisqapi ima allin reqsichikuykunata reqsichin.
The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.
Milleritakunaq historiankuqa Future for Americaq historiampi kutichisqa kachkan sapa simikama. Milleritakunaq historiapin, William Miller riqsisqan hinaspa ñawpaq angelpa willakuyninta willakunanpaq churakusqan cheqaq kaypa marq’ayninta sayarichinanpaq apaykachasqan kamachikuykunamanta huk huñusqa qillqa, chay historiapa huk señal-nan karqan. “Profeciapa kimsa kuti apaykachaynin” nisqaqa, kay qhipa p’unchaykunapi huñusqa kamachikuykunamanta hukninmi, cheqaq kaypa marq’ayninta sayarichinanpaq; chaypi kinsa kaq angelpa willakuynin reqsisqa kachkan.
The three manifestations of Rome, combined with the three manifestations of Babylon’s fall, are closely related, but have distinctions. The whore of Tyre, or Babylon, who commits fornication with the kings of the earth is one flesh with them, but she reigns over those kings as Jezebel reigned over king Ahab. Modern Rome is the beast of Revelation seventeen that the whore of Modern Babylon rides upon and reigns over.
Roma llaqtapa kinsa rikch’ayninkuna, Babiloniapa urmayninpa kinsa rikch’ayninkunawan huñusqa, ancha qayllapi tinkisqakuna kanku, ichaqa hukniray waqaychaykunaqa kashanmi. Tiro llaqtapa, icha Babiloniapa, qharichakuy warmiqa, kay pachapa reykunawan huchallikuyta ruwaspa, paykunawan huk aycha hinam kachkan; ichaqa chay reykunapa patanpi kamachin, imaynatachus Jezabel warmi rey Acabpa patanpi kamachirqan hina. Kunan pacha Romaqa Apocalipsis chunka qanchisniyuqpi nisqa uywam, mayqintachus Kunan pacha Babiloniapa qharichakuy warmiqa sillanpi apakusun hinaspa patanpi kamachin.
We will continue this study in the next article.
Qatiq qillqasqapi kay yachayta qhipa qillqapiqa qatipasaqku.
“Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, ‘Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar—self, property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ’s sufferings here if ye would be partakers with Him of His glory hereafter.’
Hinaptin ñawiykunaqa gloriapita apasqa karqan, chaymantataq kay pachapi puchuq aylluman rikuchisqa karqani. Angelqa paykunata nirqan: “¿Qanchis qhipa plaganakunamanta ayqinkichikchu? ¿Gloriaman rinqichikchu, Diospa waqaychasqanta llapanta kusisqa chaskiq, payta munakkuqkunapaq, payrayku ñak’ariyta munasqankurayku? Sichus hina kanqa, wañunaykichik tiyan kawsanaykichikpaq. Allichakuychik, allichakuychik, allichakuychik. Kunan kapusqaykichikmanta aswan hatun wakichikuyniyoq kayniykichik tiyan; imaraykuchus Señorpa p’unchayninqa hamushan, sinchi phiñakuyniyoq, k’iru piñakuyniyoq ima, hallp’ata ch’inman tukuchinampaq, hinaspa chaypi huchasapak runakunata chinkachinampaq. Llapanta Diosman haywaychik. Llapanta paypa altarninman churaychik—kikinniykichikta, imaykichikta, llapantapas, kawsak haywarikuqta hina. Gloriaman haykunapaqqa llapaqmi munakunqa. Qankunapaq hanaq pacha pi qori qollqeta huñuychik, maypichus mana suwa qayllayta atinchu, nitaj ismu wakllachinchu. Kaypiqa Cristopa ñak’ariyninkunapi rakinakuykichik tiyan, chaymanta qhipaman paywan kuska glorianpi rakinakunaykichikpaq.”
“Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ’s sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.
“Hanaq patsaqa mana chaninchu kanqa, ñak'ariyniykupi chayman chayasaqku chayqa. Ñan tukuy puriyninchikpi kikillanchikta ñak'arichiyta saqespa purinanchikmi, sapa punchaw kikillanchikman wañunanchikmi, Jesúslla rikurinanpaq saqinanchikmi, hinaspa paypa hatun k'anchayninta sapa kuti qawananchikmi. Rikurqaniña, qhepa p'unchaykunapi cheqaq kayta hap'iqkunaqa Cristo rayku ñak'ariy imata kasqanta yachanankupaq kasqanta, sinchi, kuchuq rikch'aq llakikuykunata pasananpaq kasqanta, chayhina ñak'ariyninwan ch'uyaqchasqa, wakichisqa kanankupaq, kawsaq Diospa sellonta chaskinankupaq, sasachakuy p'unchayta pasananpaq, Reyta sumaq kayninpi rikuspa, Diospa ñawpaqninpi, ch'uya, santo angelkunapa ñawpaqninpipas tiyanankupaq.”
“As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ’s sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 67.
“Imaynatataq qhawaykurqani hatun kayman chayananchikpaq imayna kanananchikta, hinaspataq qhawaykurqani may hina achkata Jesús ñak’arirqan ñuqanchikpaq chay hina qapaq herenciata taripachinampaq, mañakurqani Cristoq ñak’ariyninman bautizasqa kananchikpaq, ama pruebakunamanta qhepakuykunanchikpaqchu, aswanpas pacienciawan kusikuywanwan apaykunanchikpaq, yachaspa imayna ñak’arirqan Jesús, paypa wakcha kayninrayku hinaspa ñak’ariyninkunarayku ñuqanchik qapaqyachisqa kananchikpaq. Angelqa nirqan: ‘Kikinmanta ñak’arichikuy; usqhaylla purinaykichik tiyan.’ Wakinniykumantaqa tiempo karqan cheqaq simita jap’inaykupaq hinaspa sapa puriymanta puriyman ñawpaqman riykupaq, hinaspa sapa puriyta rirqaykuqa kallpata quwarqan qatiq puriyta rinaykupaq. Ichaqa kunanqa tiempoqa casi tukukunñam, hinaspa imatachus ñuqayku wata-kuna unay yachakurqayku, paykunaqa huk pisi killakunallapi yachanankupaqmi kanqa. Paykunaqa aswan achka mana allin yachaykunata qonqapunanpaqmi kanqa, hinaspataq achkata wakmanta yachanankupaq. Pikunachus mana munanqachu uywaq señalta hinaspa paypa lantiyninta chaskiyta kamachikuy lluqsimuptin, kunanpacham firme kayta hap’inanku nispanku: Manañam, mana uywaq institucionninta yupaychasunchikchu.’ Early Writings, 67.”