In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Ñawpaq qillqapiqa, pichqay kaq trompetapa profetik kayninkunata, ñawpaq llakikuynin kaq ñawpaq ñak’ariywan, utqaylla hamuq domingo kamachiywan tupachirqanchik. Pichqay kaq trompetata qhepa kimsa trompetakunamanta ñawpaq kaq hina yuyarispa—imaynachus ñawpaq kaqqa qhepa kaqta rikuchin chayman hina—ñawpaq ñak’ariypi Islampa profetik ruwananqa Revelación chunka hukniyoqpi kaq allpa khatataywan tupachin. Kay qillqapa rimayninta sábado huñunakuypi rimasqanchik qhipan p’unchawmi huk masiymanta correo electrónico chaskirqani, paypas suqta kaq trompetata, iskay kaq ñak’ariy kaqta, utqaylla hamuq domingo kamachiywan tupachiyta maskhasharqan. Kayqa allin chaskisqa ñanmi, imaraykuchus qhepa kimsa trompetakunaqa kimsa ñak’ariykunam.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Hinaspan qhawarirqani, uyarirqanitaq huk angelta hanaq pacha chawpinta phawachkashaqta, hatun qapariyninwan nispa: ¡Ay, ay, ay, kay pachapi tiyaqkunapaq, chay kimsa angelkunapa waq trompetankuna waqyarimunankurayku, manaraq waqyarimuchkaptinku! Apocalipsis 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Qhipa kimsa trompetakunaqa qanchis trompetakunamanta sut’inchasqa huk sapa unanchasqam kanku, imaynatachus qhipa kimsa iglesiaskuna ñawpaq tawa iglesiakunamanta sut’inchasqa kanku, hinallataq qhipa kimsa sellokunaqa qanchis sellokunamanta sut’inchasqa kanku. Kay profetika cheqaq kayqa watakuna tukuypi sapa kuti rimasqa karqan. Ñawpaq kaqwan kimsa kaq llaqiwan qhawarispa alpha hinallataq omega unanchasqa hina paqarichisqan k’anchayta yuyarispa, kimsa llaqikunatapas profeciapa kimsa kuti apaychasqan hina yuyarinanchikmi.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Kimsa kuti willakuypa kimsachakuy huch’uy rikuchin, ñawpaq kaq, iskay kaq ay ayllukunaq llapa willakuy señalninkuna kinsa kaq ay ayllupipis kanankuta. Ñawpaq kaq ay aylluqa Arabia llaqtapi Islam karqan, iskay kaq ay aylluqa Turquía llaqtapi Islam karqan. Ñawpaq kaq ay aylluqa “ñak’arichinapaq” karqan, iskay kaq ay aylluqa runakunamanta huk kimsa chanikta “wañuchinapaq” karqan.
Torment of the First Woe
Ñawpaq Llakikuypa Ñak'ariynin
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Hinaspataqmi karqan paykunaman mana wañuchinankupaqchu, aswanpas pichqa killapi ñak'arichinankupaq; hinaspataq paykunaq ñak'arichisqankuqa escorpiónpa ñak'arichisqan hina karqan, runata tuksispa. … Hinaspataq chupanakunaqa escorpiónkunapa chupan hina karqan, chupanankupitaq kachinaqkuna karqan; hinaspataq atiyninkuqa runakunata pichqa killapi nanachiy karqan. Apocalipsis 9:5, 10.
Death of the Second Woe
Iskay ñak’ariypa wañuynin
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Chay tawa angelkunaqa kacharirqanku, huk horaqpaq, huk p’unchawpaq, huk killapaq, huk watapaq wakichisqa karqanku runakunamanta kimsa chunkaqniyoqmanta huknin t’aqtata wañuchinankupaq. … Kay kimsa kaqkunawanmi runakunamanta kimsa chunkaqniyoqmanta huknin t’aqta wañuchisqa karqa, ninawan, qosñiwan, asnapaq azufriwanpas, siminkumanta lluqsiq. Apocalipsis 9:15, 18.
The two thirds of men that were not killed, did not repent.
Ishkay kimsa kaq qhari runakuna mana wañuchisqa kaqkunaqa, manam arrepentekurqankuchu.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Chay runakunaqa, kay plägakunawan mana wañuchisqa kashaspapas, makinkupa rurasqankunamanta mana arrepentikurqankuchu, ama supaykunata yupaychanankupaq, nitaq quri, qolqe, anta, rumi, kaspi ídolokunatapas; chaykunaqa manam rikuyta atinkuchu, nitaq uyariyta, nitaq puriyta. Manataqmi arrepentikurqankuchu wañuchisqankumanta, nitaq layqakayninkumanta, nitaq qhelli huchankumanta, nitaq suwakusqankumanta. Apocalipsis 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Qanchis cornētakuna qhepa qanchis llakikuykunata rikch’achinku, chaymanta iskay chunka versículopi cornētakuna llakikuykuna nisqa sutichasqa kanku. Estados Unidosqa dragón, bestia, hinaspa llulla willakuqpa kimsa t’aqapi huk kimsannintaqmi, chayqa domingo kamachiypi soqtaq reino hina wañuchisqa kan. Wañuyninqa llulla yupaychayraykum hamurqan, “makinkupa ruwasqankuna” nisqawan rikch’achisqa, “supaykunata hinaspa qori, qolqe, antamanta, rumimanta hinaspa kaspimanta ídolos” nisqakunata “yupaychay”wan, “wañuchiykunawan”, “layqakuykunawan”, “huachafakuywan” hinaspa “suwaywan”.
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Llulla yupaychay, Intichaw yupaychaywan rikuchisqa, chaymi “imanta” arrepentikunapaq kanan; ichaqa manam arrepentikurqakuchu, chayraykum “ruwasqan ruraynin” kashan ñak’ariywan wañuypas, islam nisqapa langostakunam apamun. Runakunamanta huk kimsa kaqnin, Estados Unidos nisqa, Intichaw yupaychay kamachiypi wañuchisqa kaptinpas, iskay kaq kimsa kaqninkunaqa manam arrepentikunkuchu.
Woes and Angels
Ay! nisqakuna hinaspa Angelkuna
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Ñawpaq kaq iskayniyuq llakikuykunaqa Milleritakunaq historiapi ñawpaq kaq iskayniyuq angelkunamanmi tupanku, chay historiataq pachak tawa chunka tawa waranqa runakunaq historiapin sut’inta hinalla kutimun. Pachak tawa chunka tawa waranqa runakunaq historiantaq kinsa kaq angelpa historiann, chaymi kinsa kaq llakikuywan tupakun. Imaynan Milleritakunaq historiapa unanchankuna pachak tawa chunka tawa waranqa runakunaq historiapin kutimun, chay hinallataq ñawpaq kaq iskayniyuq llakikuykunapa unanchankunapas kinsa kaq angelpa historiapin kutimunqa.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Ñawpaq kaq hinaspa iskay kaq willakuymi qosqa karqan 1843 watapi hinaspa 1844 watapi, kunanqa kimsay kaqpa willakusqan urapi kashanchik; ichaqa llapan kimsantin willakuykunaqa manaraqmi tukuyninchu willakuyta tiyan. Kunanpas, ñawpaq pachakunapi hina, ancha allinmi kutimanta willakuykusqanku cheqaq kayta maskhaqkunaman. Qillqawan hinaspa simiwanmi willakuyta waqyarichinanchik, rikuchispa imayna qatinakusqanta, hinaspa profeciakunapa churakusqanta, chaykunaqmi pusawanchik kimsay ángelpa willakuyninman. Mana atinkuchu kimsay kaqqa kananpaq ñawpaq kaq hinaspa iskay kaq mana kaspaqa. Kay willakuykunataqa qoykuna pacha llapa runakunaman qillqasqakunapi, rimarisqakunapi, profetap historiapa qatayninpi rikuchispa ima kaqkuna karqanku hinaspa ima kaqkuna kanqaku.” Selected Messages, book 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Llamk’ananchikmi profecíata yachaqkuna hina, huk ñiqin angelpa willakuyninta iskay ñiqin angelpa willakuyninwan tantachiy, chaymanta kinsa ñiqin angelpa willakuyninman churananchikpaq. Mana ñawpaq huk willakuywan iskay kaq willakuywanqa, manam kinsa kaq willakuy kanmanchu, imaraykuchus “manam kanchu kinsa kaqqa mana huk ñawpaq kaqwan iskay kaqwanqa.” Kayqa chiqapmi ‘qataq qatapi riy’ nisqapi, imaraykuchus mana kanchu huk ñawpaq kaqpas iskay kaqpas chayqa, kinsa kaqqa cheqaqtapuni huk ñawpaq kaqmi kanman. Chaynallataqmi ‘imayna kasqan’ nisqapipas chiqap, imaraykuchus huk ñawpaq kaqpa hinaspa iskay kaqpa profecía nisqapi rikuchiq señalkunaqa kinsa kaqpa señalkunatam reqsichin. Yupay yupaypiqa manam kanchu kinsa kaqqa mana huk ñawpaq kaqwan iskay kaqwanqa, hinaspa profecíapiqa manam señalninkuna kanchu kinsa ñiqin angelpi, sicha huk ñawpaq kaqpa hinaspa iskay kaqpa señalkuna saqisqa kaptinqa.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Diosqa Apocalipsis 14 nisqapi willakuykunaman profeciapa siq’inpi lugar-ninkuta qorqan, hinaspa paykunapa ruwayninqa mana tukunanpaqchu kay hallp’aq historianninqa tukukuyninkama. Ñawpaq kaq hinaspa iskay kaq angelpa willakuyninqa kay pachaqqa sutinchayraqmi, hinaspa kay qatiqninwan kuskan paralelo hina purinanpaqmi. Kinsa kaq angelqa hatun qapariyniyuqmi amonestacionninta willakun. “Chaykunamanta qhipaman,” nispa Juan rimarqan, “huk angeltaqmi hanaq pachamanta uraykamusqanta rikurqani, hatun kallpayuqta, hinaspa kay pachaqa paypa k’anchayninwan achikyachisqa karqan.” Kay achikyachiypiqa, kinsa willakuykunapa llapan k’anchayninmi hukllachasqa kachkan. The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Llamkaykuqa kaymi hinaspa qawachiy “profético historiamanta qatiqpi ima kaqkunachus karqan” Milleritakuna kuyuriyninpi, hinaspa “ima kaqkunachus kanqa” pachak tawar chunka tawa waranqa runakuna kuyuriyninpi.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Señorqa kay pachata huchankunarayku castiganampaqña kachkan. Payqa castiganampaqña kachkanmi religionpi tantakuykunata, qankunaman qosqa k’anchaytawan cheqaq kayta rechazakusqankurayku. Hatun willakuyqa, huk ñiqin, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunata huñuspa, pachaman qusqaña kanan. Kaymi llank’ananchikpa aswan llasaq yuyaynin kanan.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Ñawpaq angelpa chaynata iskay ñiqin angelpa willakuyninwan huñuyqa, chaymi kay pachata k’anchachin Apocalipsis chunka pusaqniyuq qillqapi angel uraykamuspa. Paymi nirqan: “‘Chaykunamanta qhipaman,’ nispa Juan rimarqan, ‘huk angeltaqmi hanaq pachamanta uraykamusqanta rikurqani, ancha atiyniyuqta, hinaspataq kay pachaqa paypa hatun k’anchayninwan k’anchasqa karqan.’ Kay k’anchariypiqa, kimsa willakuykunapa llapallan k’anchayninmi huñusqa kachkan.” Chay “k’anchariy” nisqawan, “kay pacha” “k’anchasqa” kasqanmanta rimasqaqa, “kimsa willakuykunapa llapallan k’anchaynin huñusqa kaptin” hunt’asqa kan. Sapa siq’iman sapa siqi hina huñunay llamk’ay, chay kimsa willakuykunata, Millerita historiata pachak tawa chunka tawa waranqa runakunapa historiankuwan kikinchaspalla, chay kimsa ayqekuykunawanpas hunt’akuytaqmi.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Babiloniapa urmaynin, iskay kaq angel willakusqanman hina, manam hukllachasqa kanchu ñawpaq kaq angelpa willakuyninmanta. Ñawpaq kaq angelpa willakuyninmi 1843 watapi Cristopa Iskay Kuti Hamuyninta reqsichirqan, chay willakuy mana hunt’akuptinqa, chay willakuypa rurayninmi protestante iglesiakunapa urmayninta apamurqan. Chay rurayninqa iskay kaq angelmi karqan; imarayku chayqa ñawpaq kaq angelpa pantasqa kasqanmi karqan. Sichus mana ñawpaq kaq angel kanman karqan chayqa, manam Babiloniapa urmaynin kanmanchu karqan iskay kaq angel willakusqanman hina. Ima elementochus imapas imapaq kasqanta hukllacharqan, chayqa “pacha” nisqanmi karqan. Chay “pacha” (1843) mana rikurimuptinmi, chay mana hunt’akuyqa chay “rurayninta” paqarichirqan. Chay “imarayku kasqanqa” pantaymi karqan, mayqintachus kimsa profeciakunata Miller pantasqañam tukukuqninqa 1843 watapi tukukunman nispa yuyasqa karqan. Chay kimsa profecia 1335, 2300, hinaspa 2520 wata nisqakunam Miller yuyarqan Cristopa phuyu patapi hamuyninwan 1843 watapi tukukunanta. May pachachus Miller mana allinta entiendesqan pacha-profeciakuna mana hunt’akurqanku, chaymi protestantekunapaq ñawpaq kaq angelpa willakuyninta qhespichiyta saqinankupaq imarayku kasqanta qusqan, hinaspa iskay kaq angel chayaramurqan. Ñawpaq kaq angelqa “imarayku kasqan” karqan, iskay kaq angeltaq “ruraynin” karqan.
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Punta kaq ñawpaq, iskay kaq angelkunapa willakuyninkuna mana rakisqa kanmanchu, imaraykuchus paykunaqa profetap kasqanman hina pachaqotoywan t’inkisqa kanku. Ñawpaq kaq, iskay kaq llakikuykunapas “pacha” nisqawanmi profetap kasqanman hina t’inkisqa kanku. Ñawpaq llakikuyq pachaqotoynin, pachak pichqa chunka watata ñak’arichiyta reqsichiq, tukukun cheqllapim qallarin iskay kaq llakikuyq pachaqotoynin, kimsa pachak isqun chunka hukniyuq watawan chunka pichqa p’unchayniyuq wañuchiq kaq. Pachaqotoymi ñawpaq kaqwan iskay kaq llakikuyta t’inkin, hinallataq ñawpaq kaqwan iskay kaq angelkunapa willakuyninkunatapas.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Ñawpaq kaqwan iskay kaq ayqekunapa pacha willakusqankuna hunt’akusqanmi kallpachaq karqan ñawpaq angelpa willakuyninta, hinaspataq Apocalipsis chunka qillqapi angelta uraykachimurqan kay pachata k’ancharinanpaq paypa hatun k’anchayninwan. Ñawpaq angelmanta rimarispa, Hermana White qillqarqan payqa “nisqay karqan, paypa kamachiyninqa kay pachata k’anchariy kasqan paypa hatun k’anchayninwan, hinaspa runata Diospa hamuq phiñakuyninmanta willay kasqan” nispa. Chayqa kikin misiónmi Apocalipsis chunka pusaqniyuq qillqapi kinsa kaq angelpa.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Kimsan angelqa huk ñiqin angelpa willakuynin willakuypi hukllachakuspa llamk’aqqa, tukuy kay pachata hatun k’anchariyninwan k’anchachinanmi. Kaypiqa willakuykuchkanmi huk llank’ayta may hatun, tukuy pachapi mast’arikuq, mana sapa kuti rikusqa atiyniyuq. 1840–44 watakunapi advento kuyuyqa karqan Diospa atiyninpa sumaq rikuchikuynin; ñawpaq angelpa willakuyninqa apasqa karqan kay pachapi llapa misionero estasionkunaman, wakin suyukunapitaq karqan aswan hatun religioso munaychakuy, chayqa mana mayqin llaqtapipas rikukuqchu karqan soqtachunka hukniyuq pachak watayuq Reforma pacha qhipaman; ichaqa kaykunataqa aswan atipananmi chay atiyniyuq kuyuy, kimsan angelpa qhipa waqyay willakuynin uranpi.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Llamkanqa Pentecostés p’unchaypi ruwasqa kasqanman hina kanqa. Imaynachus ‘ñawpaq para’ qosqa karqa, Espíritu Santo taqyasqa kachkasqanwan evangelio qallariyninpi, ancha chanin muhu wiñariyninpaq, chayhinallataq ‘qhipa para’ qosqa kanqa tukukuyninpi, cosecha puquyninpaq. ‘Chaymanta yachasun, Señor-ta reqsinapaq qatipasun chayqa: lluqsimuyninqa tutamanta hina wakichisqa kachkan; payqa hamunqa ñuqanchisman paraman hina, qhipa para hinataq ñawpaq para hina hallp’aman.’ Oseas 6:3. ‘Siónpa wawanakuna, kusikuychik ari, Señor Diosniykichispi kusisqa kaychik; paymi qosurqankichis ñawpaq parata tupupi, paytaq uraykachimunqankichispaq paraman, ñawpaq paratawan qhipa paratawan.’ Joel 2:23. ‘Qhipa p’unchaykunapi, nispa Dios, Espirituyniymanta taqyasqata ruwarisaq llapa runa aychaman hawanpi.’ ‘Hinaspa kanqa, pipas Señorpa sutinta waqyakuqqa qispichisqa kanqa.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Evangeliopa hatun rurayninqa manam tukunanachu Diospa atiyninpa rikuchikuynin pisiyachisqa kasqanwan, imaynachus qallariyninpi sut’ita qhawachisqa karqa chaymanta pisiyuqwanqa. Profecíakunam, evangeliopa qallariyninpi ñawpaq para jich’asqa kasqanpi hunt’akusqankumanta, yapamanta hunt’akunqa qhipa para jich’asqa kasqanpi, tukukuyninpi. Kaypin kachkan ‘samaykuchiq pacha-kunakuna’, maykunata apóstol Pedro ñawpaqman suyarirqa nispa: ‘Arrepentikuychik, hinallataq tikrakuychik, huchaykichik pichasqa kananpaq, Señorpa kayninqa samaykuchiq pacha-kunakuna hamunankama; paytaq Jesus-ta cachamunqa.’ Hechos 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Ñawpaq kaq iskay ñak’ariy willakuykunapa pachan hunt’asqanmi 1840 watapi angelta uraykachirqan kay pachata k’anchariqta hatun k’anchayninwan; chayhinapin ñawpaq angelpa willakuyninta kallpachirqan. Kinsa kaq ñak’ariy willakuypas hunt’asqanmi 9/11 p’unchawpi angelta uraykachirqan kay pachata k’anchariqta hatun k’anchayninwan; chayhinapin kinsa kaq angelpa willakuyninta kallpachirqan. Kay pachapa k’anchariyninqa iskay kuyuykunata huñuspa, huk parallel nisqa rurayninpi—sikiq sikiqman hina—hunt’akun. Kinsa ñak’ariy willakuykunapa willakuyninmi kinsa angelkunapa willakuyninta kallpachan. Paykunaqa iskay siq’ipi awasqa kachkanku; huknin ukhupi, huknintaq hawa lawpi. Kinsa angelkunaqa Diospa llaqtanpa rurananta rikuchinku, paykunapa ruranankutaq kinsa ñak’ariy willakuykunapa hunt’asqanmi kallpachan. Hawa lawqa Islammi, profetiku rurananwan; ukhu lawtaq Cristomi llaqtanpi kachkan—hatun k’anchaypa suyaynin. Chayraykun Judáqa wata-sqa kachkan asnowan Jacobpa profecíanpi, chunka iskay churinkunapa unanchayninmanta qhepa p’unchawkunapi.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Hinaspanmi Jacobqa wawaninkunata qayaspa nirqan: Huñunakuychik, qankunaman willanaypaq ima pasasunkichikta qhepa p’unchaykunapi. Huñunakuychik, uyariychik Jacobpa churinkuna; kasuychik Israel taytaykichikta. … Judá, qammi kanki wawqeykikuna yupaychasunkikuq: makiykiqa awqaykikunapa kunkankupi kanqa; taytaykipa wawankuna ñawpaqniykipi qonqorikunkaku. Judáqa leonpa wawanchanmi: hap’iymanta wicharirqanki, churiy. K’umuykurqan, sirikurqan leon hina, machu leon hinapas; ¿pitaq payta hatarichinqa? Varayuq kayqa mana Judámanta anchurinqachu, nitaq kamachiqpas chakinmanta chawpinmanta, Shiloh hamunankama; llaqtakunapa huñunakuyninkupas paymanmi kanqa. Uvas sach’aman watarqan malta burronta, allin akllasqa uvas sach’amanpas china burronpa maltantawan; p’achankunataqa vinopi mayllakurqan, pachan p’istukunatapas uvakunapa yawarninpi. Ñawinkunaqa vinowan puka kanqa, kirunkunapas ñuñuwan yuraq. Génesis 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Cristoqa Judá ayllumanta Leónmi, payqa p’achankunata yawarwan mayllakusqa, hinaspa “akllasqa uvapa sach’an” nisqami, proféticamente “asnonpa malta wawawan” watasqa kachkan. Kimsa ayqeykunapa hawapi willakuyninqa kimsa angelkunapa ukhupi willakuyninwanmi watasqa kachkan. Ñawpaq angelpas iskayñiqin angelpas kimsañiqin angelwan parallelota purinku, hinaspa ñawpaq ayqeypas iskayñiqin ayqeypas kimsañiqin ayqeywan parallelota purinankum.
The Key
Llave
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Nínive maqanakuyqa “llave” nisqami, kay pachaman Islampa tutayaynta apamun, Romanokuna Katóliko iglesiapa wañuchiq k’iriynin hampisqa kaptin utqaylla hamuq Domingo kamachikuypi, chaymi Apocalipsis chunka hukniyuqpi allpa chukchuy kasqa, maypichus kimsa kaq llaquy utqaylla chayamun. Chayqa allpa chukchuypa “hora”ninqa chayamun.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Chay hora kikillanmi hatun allpa kuyuy karqan, llaqtapa chunka kaqninmanta huknin urmarqan, chay allpa kuyupi qanchis waranqa runakuna wañuchisqa karqanku; puchuq kaqkunataq mancharisqa karqanku, hanaq pacha Diosman hatunchayta qorqanku. Iskay ñak'ariyqa pasañanña; qhaway, kinsa kaq ñak'ariytaq utqayllam hamushan. Apocalipsis 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Domingo p’unchaypa kamachikuyninmi qallarin uywaq rikch’ayninpa pruebata pachantin runakunaqpaq, hinaspa Nínive maqanakuyqa llavemi, suqtaq kaq qhapaq suyu atipaynin riqsichinapaq, Tiro llaqtaq warmi q’achun yuyarisqa kasqan hina, takinkunata takiymanta qallarisqanrayku Isaías iskay chunka kimsayuq nisqapi hunt’akusqanman hina. Uywaq rikch’ayninpa pruebanqa chay prueban, mayninpi huk runaq wiñay destino-nin kamachisqa kan; chaypas kamachisqa kashan manaraq gracia p’unchaykuna tukukunankama. Pachantin runakunaqpaq gracia p’unchaykuna tukukun Miguel sayariqtinmi. Apocalipsis chunka kimsañiyuq t’aqapi, chunka iskayniyuqmanta ñawpaqman nisqapi, pachantin runakunaqpaq uywaq rikch’ayninpa pruebaqa rikuchisqa kashan Estados Unidos llaqtapaq uywaq rikch’ayninpa pruebanpi.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“América, religiónmanta libertadpa allpan kasqanrayku, Papadohuan hukllawaspa yuyay-sonqota qechch’iyta, hinallataq runakunata llulla samana p’unchayta yupaychanankupaq kallpachaspa, chayqa kay pachapi llapa suyukunapi tiyakuq runakuna paypa rurayninman qatiq pushasqa kanqaku.” Testimonies, volumen 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Kay uywapa tiempunpi Estados Unidos llaqtapi pacha bestiapa lantanun suyataqmi t’aqayta ruwan, hinaspataq sellayta churan Apocalipsis qanchisniyuqpi nisqa pachak tawa chunka tawa waranqa runakunaman; kay uywapa tiempunqa bestiapa lantanunqa llapa pachapaq suyaypiqa sellayta churan Apocalipsis qanchisniyuqpi nisqa hatun achka runa huñuman.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Karumanta nacionkunaqa Estados Unidospa ejemplonta qatipanqum. Payqa ñawpaqman pusashaqtinpas, chayllataq crisisqa llaqtanchikman hamunqa kay pachapi tukuy cheqenkunapi.” Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Nineveh maqanakuywan rikuchisqa llaveqa pacha allpapaq imagenmanta pruebay tiempo qallarichkan, chay hinallataq Estados Unidospaq imagenmanta pruebay tiempo tukukuynintapas señalachkan. Nineveh maqanakuywan rikuchisqa huk llaveqa ukhupacha mana tukukuq t’oqota kicharin, chaymanta Islam unu wayq’u hinata apamun, kay pachapi langosta hina rikuchisqa. Chay llaveqa chawpi tutamanta waqyaypa tukukuyninpi, Estados Unidospi kikillan mana tukukuq t’oqota kichariq llavewanmi rikuchisqa, chawpi tutamanta waqyaypa qallariyninpi.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Estados Unidospi llaviqa Levitico iskay chunka kimsayuqpi rikuchisqa kachkan waqra pututokuna raymihinata, maypichus asnuta kacharinku chaupi tuta waqyay willakuy qallariyninpi. Chay llaviqa muyurichisqa kan Nashvillemanta nina bolakuna chayamunankupaq. Waqra pututokuna raymita, hinallataq Nashvilleman maqanakuyta, maypichus Islam kacharisqa kan, rikuchin Domingo kamachiypi Nínive maqanakuyta.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Ley dominicalqa “chawpi tutapi” waqyay willakuypa tukukuyninmi, chaypim waqyayqa “sinchi” waqyayman tikran; chay pacha qallariynintaq profecía nisqapa munayninman hina tukukuyninta rikuchinan tiyan. Ñawpaq ñak’ariypi Islamqa Romaq soldadonkunaña ñak’arichinan karqa, paykunaqa Estados Unidos nisqata rikch’achinku, pachak phichqa chunka watakunaq kamachisqan hina. Llaveqa (Nínive maqanakuy) “chawpi tuta” waqyay willakuypa qallariyninta señalan, imaynan trompetakunapa rayminpas señalan hinata. Levítico iskay chunka kimsayuqpiqa trompetakunapa rayminmanta Pentecostéskama chunka phichqa p’unchawkuna kachkan, chaymi Tabernáculos raymipas. Chay chunka phichqa p’unchawkuna, Estados Unidospi animalpa rikch’ayninpa prueban pacha ukhupi, ñawpaq ñak’ariypi pachak phichqa chunka watakuna ñak’arichiywan tupanku. Chunka phichqaqa pachak phichqa chunkamanta diezmo hinam.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Chunkaq chunka pichqa punchawkunaqa (pachak pichqa chunka watakuna) tukukun kimsa pachak isqun chunka hukniyuq watakunaqa chunka pichqa punchawkunawan qallarinan p’unchaypi. Octubre 22, 1844 p’unchaymantaqa profetapa tiempo manaña ruranapaqchu, chayrayku pachak pichqa chunka watakuna ñak’ariymantaqa Levitico iskay chunka kimsayuqpa chunka pichqa punchawninkunapa unanchanmi, chaykunaqa trompetakunapa rayminwan qallarin, chaymanta pichqa punchaw qhipaman estandartepa oqarisqanwan qatipasqa, chaymanta pichqa punchaw qhipaman Pampachakuy P’unchaypa juicioyninwan qatipasqa, chaymanta pichqa punchaw qhipaman Pentecostés p’unchaypi espiritupa hich’akusqanman.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Chaypi qallarin “huk hora, huk p’unchay, huk killa, huk wata ima, runakunamanta kimsa kaq rak’in wañuchinankupaq.” “Hora”qa chay hatun allpa kuyuy horam, chaymi Domingo kamachikuy. “P’unchay”qa Señorpa kutichiy p’unchayninmi, Laodicea nisqa Qanchis K’anchay P’unchay Adventista iglesiata Señorpa siminmanta wijch’usqan hina.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Paykunaqaqa mana yuyayniyuq nacionmi kanku, paykuna ukhupipas manam ima entiendenqachu. ¡Ama hina kaspa, yachaq kayman chayamunkuyman! ¡Kayta entiendenkuman! ¡Qhipa tukukuyninkuta yuyaykunkuyman! ¿Imaynataq huk runa waranqatan qatiyman, iskaytaq chunka waranqata ayqechiyta atinman, mana qhatachqanku Roca-nin paykunata rantikapti, Señor-taq paykunata wisq’akapuqtin? Paykunapa roca-ninqa manam ñuqanchikpa Roca-ninchik hinañachu, chaytaqa awqanchikkunapas juez hina kanku. Paykunapa uvapa sach’anqa Sodoma-pa uvapa sach’anmantam, Gomorra-pa chakrankunamantataqmi; paykunapa uvankunaqa hiel-pa uvankunam, wayunkunataqmi hayaq. Vino-ninkuqa dragón-kunapa veneno-ninmi, áspid-kunapa sinchi millay venenonmi. ¿Manachu kayqa ñuqawan waqaychasqa kashan, qori qollqeykunawan sella-sqa hina wisq’asqa? Ñuqapaqmi venganzaqa, kutichiyqa; chakinkutaq tiemponpi llusp’inqa; imaraykuchus paykunapa desgracia p’unchayninqa qayllañam, hinaspa paykunaman hamuqkunaqa usqhayllam hamushanku. Señorqa llaqtanta juzganqa, sirviente-ninkunamantaq sonqonta llamp’uyachinqa, kallpankuta tukukusqata rikuspataq, mana pipas wisq’asqa, mana pipas saqesqa kaptin. Hinaspataq ninqa: “Maypitaq diosninkukuna? maypitaq roca-ninku, maypichus paykuna confiasqaku?” Deuteronomio 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
Pachakuypa “hora”nqa paykunapa llaquy p’unchayninmi. Chayqa Adventismo ukhupi kaqkunapa juzgamientonmi, qhipa p’unchaykunapi mirachisqa yachaymanta mana entiendenakuyniyuq kaqkunapa. Paykunaqa wasinkuta sayarichinankupaq llullaq rumi akllakusqanku, ichaqa cheqaqtapuni paykunapa ruminqa aqullam.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Willakuy hamunña: mana imapas yaykunanpaq saqesqa kananchu, iñiypa cimientonta chinkachinampaq, maymanchus ñuqanchik hatarichkarqanchik, willakuy hamusqanmantapacha 1842, 1843, hinaspa 1844 watakunapi. Ñuqaqa kay willakuypin karqani, chaymanta kaykamaqa kay pachapa ñawpaqenpi sayashani, cheqaq kachkanikunata Dios qosqanchikman hina. Mana munaykuchu chakichikta hurquyta chay plataformamanta maypichus churakusqa karqan, sapa p’unchaw Señor-ta maskhaspa tukuy sonqowan mañakuywan, k’anchayta maskhaspa. ¿Yuyankichu ñuqa saqeymanchu Dios qosqawan k’anchayta? Chayqa wiñay Rumi hina kanan. Churasqa kasqanmantapacha pusamushawan.” Review and Herald, April 14, 1903.
The “month” represents the first month.
“Killa” nisqaqa ñawpaq killata reqsichin.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Chayqa hina, Sionpa wawan-kuna, kusikuychik, hinaspa kusisqa kaychik Señor Diosniykichikpi; paymi qorqasunkichik ñawpaq para-ta tupusqa hina, hinaspa uraykachimunqasunkichik para-ta, ñawpaq para-ta, qhipa para-tawan, qallariy killapi. Hinaspa trillana pampakuna trigo-wan hunt’aqmi kanqa, hinaspa lagarkuna vinowan, aceituwanpas phutuykachanqaku. Hinaspa kutichipusqaykichikmi langostakuna mikhusqan watakuna-ta, k’uru-kuna-ta, lliklla k’uru-ta, sach’a p’anqa mikhuk k’uru-tawan, hatun soldadoyniy-ta, qankuna ukhupi cachamusqay-ta. Hinaspa achka mikhunkichik, saksasqa kanqankichik, hinaspa alabankichikmi Señor Diosniykichikpa sutin-ta, qankunawan musphaypaq ruraykuna rurasqanrayku; hinaspa llaqtayqa mana hayk’aqpas p’enqakuqchu kanqa. Hinaspa yachankichikmi Israelpa chawpinpi kasqay-ta, hinaspa noqa Señor Diosniykichik kasqay-ta, mana hukpas kasqanta; hinaspa llaqtayqa mana hayk’aqpas p’enqakuqchu kanqa. Joel 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
Ley Dominicalpa “hora”ninqa chaypi, kinsa ñak’ariypa Islamqa mana suyashqa hina qhaparimun, hinaspa Laodicea nisqa Adventismom qollqepaq rumipi atiniykuptinkuqa p’enqakusqaña kashanku. Chay pachapi, ñawpaq killapi, qhepa paraqa huk ch’uyanchasqa llaqtamanmi t’aqwisqa kachkan. Chaymantaqa Estados Unidos wañuchisqa kachkan, Nashvillemanta ñak’ariy qhepataraq. Chay ñak’ariy, llaqtakunapa thuñichisqan kaspa, qallarin; hinaspa Ley Dominicalpa horanpiqa Estados Unidos tukukun (wañuchisqa kachkan) Bibliapa willakusqanpi soqta kaq kamachiy hina, chaymanta animalpa rikch’ayninpaq pruebapa pacha kay pachapaq yaykuchispa, pusaq kaq kamachiy tukukuyninman chayanan kama, mana pipas yanapananpaq kaspa (wañuchisqa kachkan).
The Euphrates
Éufrates
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Éufrates mayuqa Islamwan simbólicamente t’inkisqa kachkan, hinallataq Éufrates ninan kaymi: “ruruyuq, utaq lloqsimuy.” Iskay kaq ay phutiypi, Éufratespi watasqa tawa wayrakuna kacharichisqa kanku.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Hinaspanqa suqta kaq angelta waqra trompetanta waqachirqan, chaymi uyarisqani huk simita Diospa ñawpaqninpi kaq quri altarpa tawa waqranmanta, kaynata nispa trompetayuq suqta kaq angelman: Kachariy hatun Éufrates mayupi watasqa tawa angelkunata, nispa. Hinaspan chay tawa angelkuna kacharisqa karqanku, huk horaqpaq, huk p’unchawpaq, huk killapaq, huk watapaqpas wakichisqa, runakunamanta kimsa chunka huknin kaqta wañuchinankupaq. Apocalipsis 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Éufrates mayuqa sutinchasqa Hallp’a Prometisqapa inti lloqsimuy lado linderninta rikuchirqan, hinaspata Islamqa profecíapi “inti lloqsimuqpa wawankuna” nisqami. Paykunapa profética característicankuqa hark’asqa kasqankumanta hinaspa cacharisqa kasqankumantam; chayqa qallarin Hagarqa Sarapaq hark’asqa kasqanwan.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Diosmi nirqan: Warmiyki Sara cheqaqtapuni huk churi qanta wachisunki; sutintataq Isaac nispa churanki. Paywanmi rimanakuyniyta wiñaypaq rimanakuyta sayachisaq, paypa mirayninwanpas qhepantaraq. Ismaelmantaqa uyarisqaykin: Qhawariy, ñam payta bendecisqani, achka mirayniyuqta ruwasaq, ancha-achkataq mirachisaq; chunka iskayniyuq kamachiqkunata paqarichinqa, hinaspataq hatun suyuta paymanta ruwasaq. Génesis 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ismaelqa rurasqa karqa achka ruwayniyuq kananpaq, hinaspapas Éufrates sutipa ninanqa “achka ruwayniyuq” ninanmi. Ñawpaq “ay” nisqapa ñak’ariyninmanta pachak pichqa chunka watayuq profecía tukukuyninpi, “huk hora, huk p’unchaw, huk killa, huk wata” nisqa profecía qallarikurqa Islam nisqa cacharisqa kasqanrayku runakunamanta kimsa rak’iqmanta hukninta wañuchinampaq. Inti p’unchaw kamachikuypi Bibliapa profecíankunapi soqtayuq qhapaq suyu wañuchisqa kachkan, hinaspapas chayqa kunan pacha Roma-manta kimsa rak’iqmanta hukninmi. Islamqa hark’asqa kachkarqa agosto 11, 1840 p’unchawpi, ñawpaq angelpa willakuynin kallpachasqa kasqanpi; hinaspapas cacharisqa karqa kimsayuq angelpa willakuynin kallpachasqa kasqanpi 9/11 p’unchawpi.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
9/11 punchawpi, pachak tawa chunka tawa waranqa akllasqakunapa siñalasqan qallarisqa, wañusqakunapa taripakuynin tukukuptin, kawsaqkunapa taripakuynintaq qallariqtin. Kimsa kaq ay paqarichisqan Islam 9/11 punchawpi kacharipusqa kaspan, siñalasqa pacha ukhupi chaylla hark’asqa karqa.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Kay qhawayqa 1847 watapi qorqasqa karqan, chay p’unchaykunapi Anqlliypaq wawqikuna Sabbath p’unchayta waqaychaqkuna ancha pisillaraq kashaqtin; chaykunamantapas pisillaqmi yuyarqanku, chayta waqaychasqankuqa Diospa llaqtanwan mana iñiqkunawan t’aqanakunapaq hina allin chaniyoq kasqanta. Kunanqa chay qhawaypa hunt’asqan rikurispa qallarinña. ‘Chay sasachakuy pacha qallariynin,’ kaypi rimarisqa, manan chay plaga-kuna hich’ayta qallarinanku pachamanta rimanchu, aswanqa huk pisi pacha ñawpaqninpi, manaraq hich’asqa kashaqtin, Cristoqa santuario ukhupi kashaqtin. Chay pachapi, salvación llamk’ay tukukuypi kashaqtin, kay pachaman sasachakuy hamunqa, nacionkunapas phiñakunqaku, ichaqa hark’asqa kashaqmi kankaq, kinsa kaq angelpa llamk’ayninta ama hark’anankupaq. Chay pachallataqmi ‘qhipa para,’ utaq Señorpa qayllanmanta samaykuchiq hamunqa, kinsa kaq angelpa sinchi qapariyninman atiyta qonampaq, hinaspa santo-kunata wakichinampaq, qanchis qhipa plaga-kuna hich’asqa kanan pachapi sayarinankupaq.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“Pisi p’unchawkuna” nirqan tiempoqa, gracia tukukuyman pusaj, chay pacham Cristo santuario ukhupi kashan “salvacionpa ruwayninta” “wisq’aykuspa.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Unancha simipi, mayqanchaqmi karqan Cristoq sacrificionninpa hinaspa sacerdocionninpa llantun, santuarioq pichayninqa karqan sapa wata rurana serviciokunapi hatun sacerdotepa qhipa serviciom. Chayqa karqan allinchasqa kachariyninpa tukukuq ruranan—Israelmanta huchaq hurquynin utaq chinkachiy. Chaymi ñawpaqman rikuchirqan hanaq pachapi Hatun Sacerdotenchikpa serviciopin tukukuq rurananta, paypa llaqtanpa huchankunata hurquspi utaq pichaspa chinkachispa, mayqenkunachus hanaq pacha qillqasqa rikch’ayninkunapi qillqasqa kashan. Kay servicioqa hap’in huk tapuy llank’ayta, huk juicio llank’ayta; hinaspan chaylla ñawpaqman purin Cristoq hamuyninta hanaq pacha phuyukunapi kallpawan hatun k’anchaywan; imaraykuchus pay hamuspan, sapanka casonña juzgasqa kashan. Jesús nin: ‘Premioymi ñoqawan kashan, sapankaman qonaypaq imaynatachus rurasqanman hina.’ Apocalipsis 22:12. Kaymi juicio ruranan, iskay kaq hamuyman chaylla ñawpaqpi, willasqa kashan Apocalipsis 14:7 nisqapi ñawpaq angelpa mensajenpi: ‘Diosta manchaychis, payman k’anchayta qoychis; imaraykuchus juicioyninpa horan chayamunña.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Paypa llaqtanpa huchankunata pichay”qa kawsak runakunapa taripayninpi pasan.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Chhayraychis, chayrayku, kutirikuychis, huchaykichis pichasqa kananpaq, Señorpa qayllanmanta samachikuypa pacha hamunankama; hinaspa payqa Jesus Cristota cachamunqa, mayqintachus ñawpaqmantapacha qankunaman willasqasqa karqa: paytam hanaq pacha chaskinan tiyan llapa imakunapa kutichisqa kanan pacha chayamunankama, chaykunatam Dios rimarqa tukuy santu profetankunapa siminwan, kay pachaq qallariyninmantapacha. Hechos 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
Arrepentikunapaqqa, huk runaqa kawsaypi kananmi; kaypi Pedro rimashqan arrepentikuytataq hunt’asqa kayninpi pasaytaq “samachikuq hamuqtinmi”. Samaypas, samachikuypas qhipa para kanku, chaymi qallarisqa Apocalipsis chunka pusaqniyoqpi atiyniyoq angil uraykamuspa kay pachata paypa hatun k’anchayninwan qhanchachisqan p’unchaypi. Chay atiyniyoq angilqa kikinmi karqan Agosto 11, 1840 p’unchaypa ñawpaq angilninqa, Islam nisqa hark’asqa kaptin uraykamusqan; hinaspataq chay angilqa karqan “manam pisillachu Jesuscristo kikinmanta”. “Samachikuy” hinallataq “llapa imakuna kutichisqa kanan pacha” qallarin Islam nisqa cacharichisqa kaspa nacionkunata phiñachinapaq, chaymantataq hark’asqa kaspa pachak tawa chunka tawa waranqa sellasqa kananankama. 9/11 señalanmi samachikuypa, samaypa pachankunata, chay qhipa parata; hinaspataq señalanmi “llapa imakuna kutichisqa kanan pacha” periodotapas. Kutichisqa kaqqa iglesiami, mayqinchus 1863 watapi hatarikuymanta pacha iglesia guerrera kasqa, ichaqa pachak tawa chunka tawa waranqapa sellasqa kay tiemponpi iglesia triunfante tukungqa.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Iglesia guerrapiqqa trigota qura-kunawan chaqrusqa kashan, iglesiataq atipaqqa Pentecostespak ñawpaq rurupaq trigota haywarikusqanm. 9/11 karqa ñawpaq kutin Balaam asnonta maqasqan, hinaspataq Balaamqa (Estados Unidos) mana suyakuypi atacusqa kasqan qhepaman huknin pachantinpi terrorismopaq contra guerrata qallarin. Balaampa asnonqa kimsa ay-kunata sut’inchan, chaykunaqa kimsayuq ayta hunt’achinku, hinaspataq kimsa angelkunapa willakuyninkunawan kuska-purinku. Chayrayku kimsa aykunaqa profecía nisqapi kamachisqa kanku kimsa angelkunapa kimsa puriyninkunaq kimsa patankunawan. Kayrayku iskay ñiqin kutin Balaam asnonta maqaptinqa iskaychasqa hina kashan, imaynan siempre iskay ñiqin patapi kasqan hina. Ñawpaq ñawpa literal uvas chakra-kunapa chawpinta, kunan pacha espiritual k’anchaq allpa uvas chakra-kunapa chawpintataq, Islamqa Israelta maqariq Octubre 7, 2023 p’unchawpi, hinaspataq chaylla Gazapa hawanpi hark’ay churakusqa karqa, chaymantaq Islamqa Nashvilleta maqanan.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Nashville llaqtapi huelgaqa iskay mana yuyasqa maqanakuykunamanta iskayñiqinmi, Balaampa qhawarisqanpi uvas chakra-kunapa chawpinpi rikurisqan. Nashvilleqa proféticopi waymarkmi, chaypi chawpi tuta qapariy willakuyqa iskay kaq angelpa willakuyninwan huñunakun. Chawpi tuta qapariy willakuyqa qallarin, Cristoq iskay discipulonkuna, (iskay kaq angelpa willakuyninta rikch’achiqkuna) asnuta paskanku triunfal yaykuypa qallariyninpi. Chay procesiónqa tukukuyninpi cruzmanmi pusaykun, chayqa qaylla hamuq domingo kamachikuy terremotota rikch’achin, chaypi Roma llump’a warmiqa Bibliapi profecía nisqapa soqta kaq reino-ta atipan, Estados Unidospa historiankunapi qonqapusqa kasqan qhipaman.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Domingo kamachiy paqarisqanpi qharichakuq warmi takinkunata takiymanta qallarispaqa, Ninive maqanakuyqa yapamanta rurasqa kanqa, hinallataq llaveqa muyuchisqa kanqa, chaymi kay pachapi bestiapa rikchayninmanta prueba pacha kichakusqanta señalan. Ninive maqanakuyqa chawpi tuta qapariy willakuypa tukukuyninmi, chaymantaq kimsañiqin angelpa hatun qapariyninman tukurin. Chay pachapa qallariyninqa, Nashvillepa mana suyaska maqanakuywan señalasqa kaq, Ninive maqanakuywanpas ñawpaqman rikuchisqa kanqa; Jesúsqa, Alfa hinataq Omega hina kaspa, tukukuyninta qallariyninwan sapa kutin rikuchin. Nashvillepi maqanakuyqa, profecía nisqapa munasqanrayku, Romaq Persiapaq atipayninpa imakunata apamunqa, chaymi Islamqa kay pachata tutayaywan hunt’achinampaq saqenqa. Donald Trumpqa Romaq rikchayninpa unanchanmi, chayrayku payqa Nashville maqaywan tupaq Ninive maqanakupi atipanqa, ichaqa Islampa unu hina lluqsimuq llumpay ayqenanta hark’anampaq kallpanqa pisiyasqa kanqa.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Maqanakuyta Ronald Reagan 1989 watapi atipayta atipanqa, chayqa huk chiri awqanakuymi karqan, iskay kaq Hatun Awqanakuy tukukuyninpi qallarisqa. Trump-pa chiri awqanakuyqa Paniumpi maqanakuymi, hinaspan Pusaq kimsayuq kaq Hatun Awqanakuyman pusamun Domingo p’unchay kamachiypi, chaymi Actiumpi maqanakuyninwan hinallataq Ninevépi maqanakuyninwan rikuchisqa karqan. Trump-pa chiri awqanakuy, Paniumpi maqanakuyninwan rikuchisqa, pusamun Constitución ukhupi iglesiatawan estadotawan t’aqanakunapa “muru” urmachiyta, imaynachus Berlín llaqtapa “muru” 1989 watapi urmachisqa karqan hina.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashvilleqa rikuchin Balaampa asnunta Balaampa chakinta pirqaman ñit’ispa ñak’arichisqan punkuta; chayhinataq pirqapi huk mana puriy atiy ñak’ariyta reqsichin. Chawpi tuta waqyasqa pacha qallarin huk ruwaywan, Constituciónpi t’aqasqa pirqa hina churasqa hark’akuyta takarispa; chaymi sallqa uywapa rikch’ayninta sayarichiy qallarikuyninta señalan, huk willakuy unanchawan, mayqinchus sallqa uywapa rikch’ayninta sayarichiy tukukuynipi t’aqasqa pirqata urmachiyta rikch’achin. Donald Trumpqa profecía hinan rimarinqa huk kamachiq orden ejecutivowan, mayqinchus domingo kamachiypi rimayta rikch’achin, 1798 watapi Alien and Sedition Acts nisqawan rikch’achisqa hina. Chaypim atipanqa Partido Demócrata ukupi kaq globalistakunata, hinallataq Partido Republicano ukupi kaq RINO globalistakuna masinkunatapas. Persiawan rikch’achisqa awqankunapa contran Nineveh maqanakuypi atipayninqa iskaynin lado político guerra ukupi kaqkunata kallpankumanta pisiyachisqa saqenqa, Islampa langosta hina mast’arikuqkunata hallp’api mast’arikuyta hark’anankupaq munasqa kallpata manaña charinankupaq. Trumpa ñit’isqa chakinqa chawpi tuta waqyasqa willakuy qallarikuynipi kaq pirqam, mayqinchus tukukuynipi kaq pirqakama pusayta rurun.
We will continue this consideration of the three woes in the next article.
Qatiq qillqasqapi kay kimsa ñak’ariykunamanta yuyaychakuyta qhipa qillqapiqa qatiqllasunchik.