Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Pani Whiteqa achka kutikuykunapi rimarin, Nazaretpa sinagoganpi Jesuspa ñawirqasqan Isaiaspi qillqasqa pasajepa mana paypa llamk’asllanta willasqanta, aswanpas ñoqanchikpa llamk’ayninchiktapas rikch’achisqanta. Chay aceituwan hawisqa llamk’aypa hunt’asqa, mana pantayniyuq hunt’akuyninqa, pachak tawa chunka tawayoq waranqa runakunapa unanchanta ruwanku chaykunawanmi ruwakun.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
Señor Diospa Espíritunmi ñoqapi kachkan; Señorqa ñoqata hawisqanrayku llamp’u sonqoyuqkunaman allin willakuyta willanaypaq; kachamuwarqan sonqon p’akikuywan ñak’ariqkunata hampinaypaq, presokunaman kacharichisqa kayta willanaypaq, watasqakunaman wichq’asqa wasi kicharisqa kayta yachachinaypaq; Señorpa allin chaskisqa watanta, hinaspa Diosninchikpa kutichiy p’unchawninta willanaypaq; llakisqakuna llapanta sonqochanaypaq; Sionpi waqaqkunapaq churayta, uchpapa rantinpi sumaqta qoyta, llakiypa rantinpi kusikuy asweitita, llakiywan ñit’isqa espíritu pa rantinpi yupaychay p’achata; chayhinaqa chanin kay sach’akuna nisqa kanankupaq, Señorpa mallkikuna, pay hatunchasqa kananpaq. Paykunataq ñawpaq chunkaq ruinasqakunata hatarichinqaku, ñawpaq desolacionkunata sayarichinqaku, hinaspa ch’usaqyachisqa llaqtakunata allichanqaku, achka miraykunapa desolacionninkunata. Hinaqtinmi huk llaqtamanta runakuna sayaspa ovejaykichikkunata michinqaku, wak llaqtayoqkunapa churinkunataq yapuqniykichik hinaspa uvas chakra llamk’aqniykichik kanqaku. Ichaqa qankunaqa Señorpa Sacerdotenkuna nisqa sutinchasqa kankichik: runakunaqa qankunata Diosninchikpa Ministronkuna ninqaku: mana israel runakunapa qhapaq kayninta mikhunkichik, paykunapa hatun kayninpitaq kusikunkichik. Penqayniykichikpa rantinpi iskay kuti hap’inkichik; hinaspa p’enqakuypa rantinpi paykunaqa rakisqa partenkupi kusikunqaku: chayraykun hallp’ankupi iskay kuti herenciata hap’inqaku: wiñay kusikuy paykunapaq kanqa. Isaías 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Ñawpaq qillqapi qallarirqanchik reqsispa “hora, killa, p’unchay hinallataq wata”-ta, chaymi huñukun kimsa pachak isqun chunka hukniyuq watakunata hinallataq chunka phisqa p’unchaykunata kaq pacha qhaway willakuyta. Pachaqa manañam aswan kanchu; chayrayku chay tawa pachakuna rimaykunaqa yupaychasqa hina churakunanmi qhepa p’unchaykunapi, maypachachus ñawpaq kaq huknin hinaspa iskay kaq llakiypa profetakunapa unanchayninkuna kutimun kinsa kaq llakiypi. “Wata”qa “Señorpa allin chaskisqa watan” nisqam, hinallataq payqa “Diosninchikpa kutichikuy p’unchaynin” nisqallataqmi.
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“p’unchawqa”, “llakikuy p’unchawmi”, kutichikuy p’unchaw, hinaspa venganzam, imaynachus Moisés nisqanman hina.
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. Deuteronomy 32:35.
Ñuqapam kachkan venganzapas, kutichikuypas; chakinmi llusk’inqa tiempomanta hina: paykunapa desgracia p’unchayninqa qayllañan kachkan, paykunaman hamuqkunaqa utqhayllam hamushan. Deuteronomio 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Isaiaspiqa qillqankunapiqa “allinchasqa wata” nisqaqa kachkan, hinaspa “chaninchakuy p’unchay” nisqapas; chay chaninchakuy p’unchayqa Moisespa “llakikuy p’unchayninmi”, maypichus Laodiceapa chakin llusp’in, kutichisqa chaninchasqatawan hinaspa chaninchakuyta chaskispanku. Hatun pachakuti pacha horapas, llakikuy p’unchaypas, allinchasqa watapas, ñawpaq killapas llapallanmi domingo kamachiywan tupanku. Joelpa qillqasqanpi “killa” simiqa yapasqa simim, ichaqa chay yapasqa simiqa chiqapmi. Tikraqkunaqa “killa” simita yaparqanku, chay chiqaqwan hukllachasqa kaspanku: qhipa paraqa ñawpaq killapim hamurqan.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Siónpa churinkuna, chayrayku kusikuychik, hinaspa kacharichik Señor Diosniykichikpi; payqa qosunkichik ñawpaq tamyata tupupi, hinaspa uraykachimusunkichikpaq tamyata, ñawpaq tamyata, qhipa tamyatapas, ñawpaq killa ukhupi. Joel 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
“Killay” nisqaqa simiqa huk yuyaychasqa kananmi, manam qallariy Diospa saminchasqa qillqapi kasqanchu. Hebreo simipiqa sapallan nin tamyakuna hamunqaku “ñawpaqpi” utaq “ñawpaq hina” nispa—chayqa ninmi Dios tamyakunata kutichimunqa allin pacha churasqanpi, ñawpaq pacha hina. Panay White kutin-kutin tupachin 1840manta 1844kama Milleritakuna kuyuriyninta Pentecostéswan, qhepa p’unchaykunapi qhepa tamyata sut’inchananpaq. Qhepa tamya hamun “ñawpaq hina,” chaymi karqan Pentecostés, chaytan Panay White kutin-kutin tupachin domingo leywan.
“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.
Kimsa kaqpa angelpa willakuyninta willakuypi huñukuq angelqa tukuy pachata kikinpa hatun k’anchayninwan k’anchachinanmi. Kaypiqa willakuyku huk llapa pacha mast’arikuq, mana sapa kuti rikukuq atiyniyuq ruranamanta. 1840–44 watakunapi hamuq kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqa; ñawpaq kaq angelpa willakuyninqa kay pachapi tukuy misionerokunapa chaynanman apanakuq karqa, wakin suyukunapitaq soqta chunka soqtayuq pachak watayuq Reformamanta kayman mana mayqan suyupipas rikukuq kasqanmantapas aswan hatun diniyu munakuy karqa; ichaqa kaykunataqa kimsa kaq angelpa qhipa amonestacionnin uraypi kallpasapa kuyuy aswan llump’aymanta atipanqa.
“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.
“Llamk’ayqa Pentecostés p’unchaypa ruwasqanman rikch’akuq kanqa. Imaynachus ‘ñawpaq para’ qosqa karqa, Santo Espíritu pampachikusqanwan evangelio qallariyninpi, chanin muhu wiñariypaq, chay hinallataq ‘qhipa para’ qosqa kanqa tukukuyninpi, cosecha puqunampaq. ‘Chaymanta yachasun, Señor-ta reqsinanchikpaq qatipaspa: lloqsisqanqa tutamanta hina wakichisqa kachkan; payqa hamunqa ñoqanchikman param hina, allpaman qhipa para hina, ñawpaq para hinapas.’ Oseas 6:3. ‘Kusikuychik, Sionpa churinkuna, Señor Diosniykichikpi kusikuychik: payqa qosurqankichikmi ñawpaq para-ta tupupi, hinaspan uraykachimunqaqa para-ta qankunapaq, ñawpaq para-ta, qhipa para-tawan.’ Joel 2:23. ‘Qhipa p’unchaykunapi, nin Dios, Espírituymanta tukuy aychaman taqyarisaq.’ ‘Hinaspa kanqa, pipas Señorpa sutinta waqyakuqqa, salvasqa 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.
“Evangelio nisqapa hatun rurasqanqa mana tukunanpaqchu Diospa atiyninpa rikuchikuynin pisiyasqa kasqanwan, imaynachus qallariyninpi señalasqa karqa chaymanta. Profecíakunaqa, evangeliopa qallariyninpi ñawpaq tamyapa hich’aykusqanwan hunt’asqa karqanku, kutimanta hunt’akunanmi qhepa tamyapi tukukuyninpi. Kaypin kanku ‘samaykuna kawsarichiq’ nisqakuna, maykunaman apostol Pedro qhawarirqan ñawpaqman nispa: ‘Arrepentikuychik, hinaspa kutirikuychik, huchaykichik pichasqa kananpaq, Señorpá ñawpaqenmantapuni chay samaykuna kawsarichiq hamunankama; hinaspa payqa Jesusta kachamunqa.’ Hechos 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pentecostés karqan evangelio llamk’aypa “kichariynin” utaq “qallariynin”, hinaspa qhipa paraqa “wichq’aypi” kashan “tukukuynin”. Ñawpaq kaqqa qhipa kaqta reqsichin. Ñawpaq killaqa Domingo ley pi Santo Espíritu paq warqaykusqanta reqsichishan.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Manamanta mana mayqinpas Diospa sellonta manaraq chaskisunchu, allin kawsayninchispi huk tullpu utaq qhelli kanankama. Ñoqanchispa makinpi saqisqa kashan allin kawsayninchispa pantasqankunata allichay, almapa templonta llapa mapakuykunamanta pichay. Chaymanta qhipa para ñoqanchispa patanman urmaykamunqa, ñawpaq para hina urmasqanmanhina discípulokunapa patanman Pentecostés p’unchaypi. …”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“¿Imatataq rurashankichik, wawqekuna, kay hatun wakichikuy llamk’aypi? Kay pachawan hukllaykukuqkunaqa kay pachapa moldeyninta chaskishanku, manaraqmi wakichikushanku uywapa señalanpaq. Kikinkumanta mana atinikuspa, Diospa ñawpaqenpi pisiyaykukuspa, cheqaq kayta kasukuspa alman-kunata mayllaqkunaqa hanaq pacha moldeyninta chaskishanku, hinaspan wakichikushanku Diospa sellonpaq urkunkupi. Kamachikuy lluqsiptin hinaspa sello churakusptinqa, paykunapa carácter-ninku wiñaypaqmi qhipanqa chuya, mana ima qilluyoq.” Testimonios, volumen 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
Ñawpaq “killa”qa domingo kamachiymi, hatun allpa kuyuypa “hora”ninqa domingo kamachiymi, ñak’ariypa, kutichikuy‑mañakuy‑paypak, hinaspa venganzaq “p’unchawninqa” domingo kamachiymi, chaskisqa “wata”pas domingo kamachiyllataqmi. Ñawpaq llakiypa willakusqanpa pachaq pichqa chunka watankunaqa domingo kamachipi tukukun, chaypim kimsa pachaq isqun chunka hukniyuq watakuna, chunka phisqa p’unchawkuna ima qallarin.
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 9:14, 15.
Soqta trompetayuq angelman nirqan: Hatun Éufrates mayu patapi watasqa tawa angelkunata cachariy, nispa. Chay tawa angelkunaqa cacharisqa karqanku, huk horaqpaq, huk p’unchawpaq, huk killapaq, huk watapaqpas wakichisqa, runakunamanta kimsa rak’iyuqmanta huk rak’ita wañuchinankupaq. Apocalipsis 9:14, 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
“Hatun angelkuna” nisqakuna, “hatun mayu Éufratespi watasqa” kasqankutaqa, domingo leypa horanpi “kacharisqanku”. Paykunaqa profecíapi “wakichisqa” kanku hora, p’unchaw, killa, watapaq, iskay kaq ay payakuypi runakunamanta kimsa chunka huknin-ta wañuchinankupaq. Estados Unidosqa Bibliapi profecíapa soqta kaq reino hina domingo leypi wañuchisqa kachkan, hinaspa Estados Unidosqa domingo leypi sayarichisqa kimsa kuti t’antiyasqa huñuymanta huk kimsa chunka hukninmi. Iskay kaq ay payakuyqa kinsa kaq ay payakuypi kutichisqa kachkan, hinallataq iskay kaq angelqa kinsa kaq angelpi kutichisqa kachkan.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Chay tawa wayrakunaqa 11 ñiqin p’unchawpi kacharirqanku, pachak tawa chunka tawa waranqa runakunapa sellasqa kaynin qallariyninta rikuchispa, chaymanta chaylla watasqa karqanku. Isaías soqta chunka hukniyuqpi waqaqkuna nisqakunata sonqochasqanku chayqa, domingo kamachiypi Sonqochaqpa hunt’asqa hich’akusqanwanmi sonqochasqa kanku, chaymi hatun allpa kuyuriypa “hora” nisqanpas. Allinchasqa watapi waqaqkunaqa, Ezequiel isqunpi waqaqkuna chayllataqmi, paykunaqa Diospa sellonta chaskinku. Jesusqa ministerionta qallarispa Isaías soqta chunka hukniyuqta willarqan, panay White-taq paypa rimariyninta ñuqanchikpa llank’ananchikwan tupachin.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
“Cristoqa kawsayninpaq ruwasqanta kay pachaman willakurqan, Nazaret llaqtapi sinagogapi kashaspan, Isaiaspa willakusqanmantam ñawirirqan: ‘Señorpa Espiritunmi ñoqapi kachkan, wakcha runakunaman Evangelio willanaypaq hawisqawan; sonqon p’akisqa runakunata hampinaypaqmi kachamuwaran, prisionpi kachkaqkunaman cacharichisqa kayta willanaypaq, ñawsa runakunaman qhawariyta kutichipunaypaq, ñak’arichisqa runakunata libre cacharinaypaq, Señorpa allin chaskisqa watanta willanaypaq.’ Ancha hatun ruwanakuytam ñawpaqninpi karqan!—Señorpa allin chaskisqa watanta willanaypaq. Kay pachaqqa wiñay watamanta wiñay watakama mast’arikun, pachak watamanta pachak watakama chayan, pruebayuq tiempon qallariyninmanta tukukuyninkama. Diosqa suyakuchkan mañakuyta, punkuta takakuyta uyarinanpaq; qhawachkallantaq runakuna payman qayllaykamusqankuta, pay sapallanmi yanapawayta atin. Huchankunata pampachayta munachkan, paypa kikinkunata hina chaskiyta. Tukuy llaquysapa, p’initasqa sonqoyuq runata payman hamuqtaqa chaskinqam; imaraykuchus kay ruwayta ruwanampaqmi Diosqa sapan Churin-ta hawirqan.”
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“¿Imaraykutaq Cristoqa manam tukurachirqachu Isaiaspim qillqasqa rimayta? ¿Imaraykutaq saqerparirqan kay rimayta: ‘hinallataq Diosninchispa piñakuynin p’unchayninta’? Kay qhipa kaq rakhuqa ñawpaq kaq hinaqa cheqaqmi karqan; hinaspapas Cristoqa manam cheqaq kayta ñiqichirqachu upallaywan, mana niypa, akllasqan profetanman qusqan kikin siminkunamanta huk rakhu qhepapi saqeywan. Ichaqa kay qhipa rimayqa karqan uyariqninpa kusisqa yuyarinankupaq, chaymanmi qhawariyta munarqanku, hinaspa chayta ruwaspa, tukuy mana paykuna hina iñiqkunapa contranpi taripayta rimarqanku. Runakunaman cheqaq kay, allin kawsay, pampachay simikunata qunaykupa rantinpiqa, yachachirqanku Diosqa tukuy mana judío runakunata cheqnisqanta. Diospa taytanchik hina kasqanqa pantasqata reqsichisqa karqan, runakunaq yachachisqan kostumbrinkuna urapi p’ampasqa. Signs of the Times, 14 enero, 1897.”
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
Kay pacha tiempopi Diospa llaqtanpa misiónninqa sut’inchasqa kachkan chay Diospa saminchasqan simikunapi, Mesíaspa ruwasqanta nispa willaqkunapi: “Señor Diospa Espírituynin noqapi kachkan, imaraykuchus Señorqa noqata llank’anaypaq akllaspa umayta ñawinchawarqan llamp’u sonqoyuqkunaman allin willakuyta willanaypaq; kachamuwarqan p’akisqa sonqokunata hampinaypaq, prësokunaman kacharisqa kayta willanaypaq, watasqakunaman carcel punkukunapa kichakusqanta willanaypaq; Señorpa munasqa wataqta, Diosninchikpa kutichiy p’unchayninta willanaypaq; llakisqakunata llapanta sonqochanaypaq, Siónpi waqaqkunaman churasqa kananpaq, uchpapa rantinpi sumaq kayta qonaypaq, llakiypa rantinpi kusikuypa aceiteyta, llaquy espírituypa rantinpi alabanzapa p’achata; chhaynapi paykunaqa justicia sach’akuna nisqa qhawaykusqa kanankupaq, Señorpa mallkin, pay glorificasqa kananpaq.”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Paykunaqa ñawpaq urmasqa ch’inñachasqakunata yapamanta hatarichinqaku, ñawpaq ch’usaqyachisqa kaqkunata sayarichinqaku, ch’usaqyachisqa llaqtakunatataq allinchapuqtiyanku, achka miraykunapa ch’inñachasqankunatapas.’” Lake Union Herald, November 11, 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Manaraq ñawpaqman risaqkuchkanchik iskay kaq llakiypa kutikuynta kinsa kaq llakiypi, yuyarikuyninchikmi kanan kay willakuyqa entiendenapaq kasqanta “huk siqi patanpi huk siqi” apamuspalla. Chaymi reqsichin llapa “hora”, “p’unchay”, “killa” hinaspa “wata” nisqakunata, Diospa saminchakusqa Simipi kashaqta, domingo kamachiypa contexto-ninman tupaqta, islampa wakichikuyninmanpas aplicakunanpaq, domingo kamachiyman maqanakunanpaq.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.
Huk ejemplopaq: “hora” nisqa simiqa Antiguo Testamento nisqapi huk librollapim tarikun, chay libroqa Danielpa libronmi. Danielpa libronpiqa, “hora” nisqaqa pisqa kuti rimarisqa.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Pipas mana urmaykuspa yupaychanchu chayqa, chay pachallapi ruphaq nina hornopa chawpinman wikch’uykusqa kanqa. … Kunanqa, waqaycha trompeta, qina, arpa, sakbut, salterio, dulcimer, hinallataq tukuy laya taki waqaychakunapa sutin uyarispa, ñoqa rurasqay imagenman urmaykuspa yupaychayta wakichisqa kankichik chayqa, allinmi; ichaqa mana yupaychankichikchu chayqa, chay pachallapi ruphaq nina hornopa chawpinman wikch’uykusqa kankichik; hinaspataq, ¿pitaq chay Diosqa, makiymanta qispichisuqniykichik? Daniel 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Pani Whiteqa kutin kutinmi Danielpa kimsa ñiqinta, chayraykutaq “chay kikin horata” Domingo leyman churakun. Danielpa tawa kaq capitulopin, Danielqa “huk horapaq” mancharisqa, llakllasqa kasharqan, Nabucodonosorpa hawanman hamuq juicioyta sut’inchayta sasachakuspan.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Chaymi Daniel, sutinqa Beltesasar kasqan, huk hora qasilla mancharisqa karqa, yuyayninkunataq payta llakichirqan. Chaymantataq rey rimarispa nirqan: “Beltesasar, ama musquy, nitaq chaypa t’iqsirisqanqa qamta llakichisunchu.” Beltesasar kutichispa nirqan: “Señorlláy, chay musquyqa qamta cheqnikuqkunapaq kachun, t’iqsirisqantaq awqaykikunapaq kachun.” Daniel 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Danielqa muspharin huk hurasmi, hamuq taripayninmanta Nabucodonosorman imayna willananta yuyayman churakuspa. Danielqa ñawpaq angelpa willakuqninta rikch’achin, paymi “hura” taripaynin hamusqanta willakun. Paypa willakuyninqa Nabucodonosorman qusqa karqan, huk wata qhipamantataq Babiloniaman hamuq taripayqa Nabucodonosorpa contranpi apamusqa karqan.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Chay pachalla Nebucadnezarpaqqa nisqa simi hunt’akapurqan; runakunamanta qarqosqa karqan, wakakunahinataq qhichhata mikhurqan, cuerponpas hanaq pachapa sulluyninwan ch’uñuykusqa karqan, chukchanpas ankapa phurunkunahinaraq wiñapurqan, silluyninkunapas pichqikuna pawakunapa sillunkunahinaraq. Daniel 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Danielqaqa willakuyta rimachkan chay utqaylla hamuq Domingo p’unchay kamachikuymanta, hinaspataq chay chayamuptin, chaymi Babiloniapaq taripaypa “hora”-n. Iskaynin “hora”-kunaqa Domingo p’unchay kamachikuytataq reqsichin, mayqinchus hatun allpachakuypa hora-n. Nabucodonosorqa Babilonia willakuy paqarin kayninmi, Belsasarñataq tukukuyninmi; hinaspataq Belsasarqa wañuchisqa karqa chay kikillan tuta, makin qelqayqa perqaman rikurimuptin.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Chay horallapim runapa makinpam dedosnin lluqsiramuspa qillqarqan kandelabropa chimpampi, reypa palacionpa pirqan llut'asqan patapi; hinaspa reyqa qhawarqan qillqaq makinpa huk parten. Daniel 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
Qillqayqa perqapi rikurimusqan “chaylla hora” sut’inchan ima pachachus qillqasqa domingo kamachiyqa iglesiapaq Estado-pa t’aqasqa “pirqa”ta urmachin domingo kamachipi, chaymanta Babilonia tukukapun, hinallataq Estados Unidospas tukukun, Biblia willakuypa soqtaq reino kasqan hina. Soqtaq reino hina, Estados Unidosqa chay atiymi kamachin qanchis chunka simbólico watakunata Isaías iskay chunka kimsayuqpi, maypichus Tiro llaqta pampachaq warmi qonqakusqa. Isaíaspa rimarisqan reino icha reyqa qanchis chunka watakunapa p’unchayninkunam, hinaspa Biblia willakuypi qanchis chunka watakunata kamachiq reinoqa Babiloniam karqan. Belsasarpa Babilonian urmayninqa Estados Unidospa urmayninta rikch’achin, domingo kamachipi, maypichus perqapi qillqasqa maki rimayninwan tupakun Apocalipsis chunka kimsayuqpa dragón hina rimariyninwan.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Apocalipsis chunka pusaqniyuqpi, Babilonia patapi juicioqa qallarin domingo leyta churasqapi, tawa versículopi, iskay ñiqin voz nisqanpi reqsichisqanrayku, paypa juicioynin hamun huk horapi hinaspa huk p’unchawpipas.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Hukmantaqmi hanaq pacha manta huk simita, nispa: Lloqsiychis paymanta, ñoqaq llaqtaykuna, ama huchankunapi paywan kuska ruwaqkuna kanaykichispaq, ama castigasqankunatapas chaskinaykichispaq. Huchankunam hanaq pachakama chayarqun, Diosñataq mana allin ruwayninkunata yuyarirqan. Kutichiychis payman, imayna pay qankunaman kutichirqan hina; ruwayninkunaman hina iskay kuti aswan kutichiychis payman: hunt’asqan kopapiqa, iskay kuti hunt’aychis paypaq. Hayk’aqta pay kikinta hatunchaspa ancha allin kawsaypi kawsarqan, chhaynallataq ñak’ariyta, llakita payman qoychis: sonqonpi nisqanrayku, Ñoqaqa reyna hinam tiyani, mana viudachu kani, manataqmi llakita rikusaqchu. Chayraykum huk p’unchayllapi castigasqankuna hamunqa, wañuy, waqaychasqa llaki, yarqaypas; ninawan tukuyta ruphasqa kanqa: atiyniyuqmi Señor Dios, payta juzgaq. Kay pachapa reykunan, paywan qhelliy hucha ruwaypi urmaspa, ancha allin kawsaypi paywan kuska kawsasqankunaqa, paymanta waqanqaku, llaкинqaku, ruphasqan qosñinta rikuspa, ñak’ariyninmanta mancharispa karullapi sayaspa, nispa: Ay, ay, chay hatun llaqta Babilonia, chay kallpasapa llaqta! huk horallapim juzgasqa kayniyki chayamun. Apocalipsis 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Sut’ita rikch’akunmi, Babiloniaq contra progresivota taripayqa qallarin tawa versículopi domingo ley nisqawan, chaypi Diospa huk michiq ayllun Babiloniamanta waqyamusqa kaptin. Juanmi paypa taripay pacha kasqanta reqsichin iskayninpi, “p’unchay” hinatawan “hora” hinata, chaywan takyachispa pacha simbolokunaqa simbólicamente entiendenapaq kasqanta.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Pascuapa raymiqa ñawpaq killaipi waqaychasqa kanan karqan, hinaspa Pascuapa raymiqa chakatawan tupachikun, chaymantaq chay chakatapas domingo kamachikuywan tupachikun.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
Hinaspan Señorqa Moisesman Aaronmanpas Egipto hallp’api rimarispa nirqan: Kay killaqa qankunapaqmi killa-kunap qallariynin kanqa; watapa ñawpaq kaq killaqmi qankunapaq kanqa. Rimariychik Israelpa llapa huñunakuyninman, nispa: Kay killaq chunka punchawninpi sapa runa taytankupa wasinman hina huk corderota hap’inqa, huk corderota sapa wasipaq. Sichus wasiqa corderopaq pisilla kanman chayqa, paywan wasi masinqa, wasinman qayllapi kaqwan kuska hap’inqaku alma-kunapa yupayninman hina; sapa runa mikhusqanman hina corderopaq yupaychanqankichik. Corderoykichikqa mana ima qhilluyoqmi kanan, huk wata yuq qhari kanan; oveja-kunamanta otaq cabra-kunamantam hap’inkichik. Chayta waqaychankichik chay killaq chunka tawa punchawninkama; hinaspan Israelpa huñunakuyninpa llapa tantanakusqanmi ch’isiqti wañuchinqaku. Éxodo 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Pascua karqan Pentecostés pacha qallariyninmi, chayraykutaq Pentecostésta rikch’achin, chaymi kutin Domingo kamachiman tupachakun. Tinkuna wasitaqa hatarichirqanku ñawpaq killaq ñawpaq p’unchayninpi, chayhinaqa iglesia atipaykusqapa hatarichiyninta rikch’achin, huk unanchata hina, Domingo kamachipi. Iskay kaq ayqeypa “hora”, “p’unchay”, “killa” hinaspa “wata” nisqankunaqa Domingo kamachita reqsichin, hinaspa siq’i patapi siq’i patapi, chay tiempo nisqankuna sapaqninmi Domingo kamachiwan tupachakun maypachachus contextoqa chayman hina riman. Domingo kamachipiqa papal qatiykachaypa iskay kaq pacha qallarin, ñawpaq kaqqa 1,260 watakuna karqan, chaymi chay pacha martirkunata apamurqan, paykunaq waqyasqanku Señorman pichqa kaq sello ukhunpi “hayk’aqkamataq” nispa tapukuspa, papal atiynin juzgasqa kanan kama. Iskay kaq papal yawar mayt’upiqa Jesusqa llaqtanman willarqanña, qatiykachasqa kaspanku ima nisqankumanta ama llakikunaykupaq.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Ichaqa paykuna qankunata apaspa entregasunkichik chayqa, ama ñawpaqmantapacha llakikuychikchu imata rimankichik nispa, nitaq yuyaymanaykichikchu ñawpaqmantapacha: aswanpas ima rimaychasqa qankunaman chay horaspi qusunkichik, chayta rimaychik: mana qankunachu rimashankichik, aswanpas Espíritu Santom rimashan. Marcos 13:11.
In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Ñawpaq llakikuypiqa, runakunaqa pachak pisqa chunka watakunata nanachisqa karqanku. Chay watakunaqa qallarikurqan 27 julio 1299 watapi, tukukurqantaq 27 julio 1449 watapi, chay p’unchaypi tawa angelkuna tawa wayrakunata kacharisqanku, hora, p’unchay, killa, wata nisqapaq wakichisqa kasqankurayku, runakunamanta huk kimsa kaq rakita wañuchinankupaq. Chay nanachiy pachaqa Estados Unidos llaqtapi bestiapa rikch’aynin hatarichisqa kasqan pachata rikuchin. Chay pachaqa Levitico iskay chunka kimsayoqpi chunka pisqa p’unchaykuna rikuchisqanmi, trompetakunapa raymimanta Pentecostés kama. Bestiapa rikch’ayninpa ruwakusqan pachaqa 9/11-manta domingo kamachikuy kama; ichaqa chawpi tutapa waqyakuy willakuypa willakusqan pachaqa bestiapa rikch’aynin ruwakusqanpa huk fractalninmi, 9/11-manta domingo kamachikuy kama.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Sellaypa qallariyninpas tukukuyninpas uywakunapa sellonpa churakuyninpa qallariyninwan tukukuyninwanpas, alfa hinallataq omega hinallataq, uywapa rikch’aynin ruwakuyllapapas kanku. Huk claseqa Diospa sellonpaqmi carácterta ruwachkan; huknintaq uywapa rikch’aynintam ruwachkan. Chay pacha Estados Unidospiqa kay pachapi kaq chay pachawanmi tupachkan, domingo kamachiywan qallarikun chay pachawan. “Killaqa” ñak’ariypa unanchaqninmi, chaymi rikch’aynin sayachisqa kananpaq kallpachin; chayrayku domingo kamachiypi kaq killa, Apocalipsis isqon ñiqin kapítulupi chunka pichqayuq versículopi rikuchisqa hina, kay pachapi uywapa rikch’aynin sayachisqa kaptin Islampa ñak’arichiynintapas rikuchin.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Kanchis proféticopas kayninku ima hina iskay ñak’ariypa profecian, hinaspa p’unchaynin, killan, watanwan kuska, Inti p’unchay kamachiyta chaymanta Islam nisqapa cachariysapaq Estados Unidosman maqanakunapaq rikuchin; ichaqa huk puntosmanña ñawpaqman purinanchik tiyan.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Qhipa pacha-kuna p'unchawkunapi, qhipa suqta killakuna hinallataq, ñuqaqa sinchita rimashani kimsa ayllikuykunapa Islamninqa proféticamente kimsa angelkunawan tinkisqa kasqanmanta. Jacobpa qhipa p'unchawkunapa willakusqanmantapacha, Judá “uvapa sach'an” nisqa kasqan, chay “asno” nisqawan watasqa, chaymanta Cristo asnota cacharisqan triunfal yaykusqanmanta ñawpaqman, huknin línea-kunapi hina, ñawpaq kaq iskay ayllikuykunapa Islamninqa profético willakuyta rikuchin, mayqenchus ñawpaq kaq iskay angelkunapa willakuyninkunata kallpacharqan; kimsa kaq ayllikuypa Islamnintaq kimsa kaq angelpa profético willakuyninta rikuchin.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Qhipa p’unchaykunapi A. T. Jones qillqasqan huk libroq huk capítulo nisqa willakusqa karqan, chaymi kikillan chiqaqta riqsichin, ichaqa hukniray allinta qayllayninmanta. Jonesqa Revelación libroq simi kamachikuyninta hinaspa ruwasqanta apaykachan, imaynatas mana atikunmanraq qhipa kinsa ay oqharikuq waqaychasqakuna kinsa angelkunaq mensajenkunamanta t’aqayta rikuchinapaq. Payqa ñawpaq angelqa iskayñiqinmantam mana t’aqasqa kayta atinchu nispa kallpachkan, hinaspa kinsañiqinpas ñawpaq iskayniyuqmanta mana t’aqasqa kayta atinchu nispa. Jonespa yuyaychakuyninqa kinsa angelkunapi kasqanrayku, hinaspa kinsa angelkunaq mana t’aqanakuy atisqan tinkuyninta allinta riman chaypi, chay kikillan yuyaywanmi pruebanpas mana atisqanta Revelación libroq isqun capítuloq trompetankunaqa Revelación libroq chunka tawañiqin capítuloq kinsa angelkunamanta t’aqasqa kayta. Kay articulota Jonespa capítulo ninawanmi tukuchisunchik.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
CAPÍTULO XI. KIMSAQ ÁNGELPA WILLAKUYNIN
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“Kay p’unchawpaq chay ancha allin tapuyman, ‘¿Imataq ruwasunchik?’ nisqaman kutichiyqa allinta, mana iskayrayaspa, Qanchis Trompetakunamanta hinallataq kunan p’unchaw hatun nacionkunapa maypi kasqanmantaq takyachisqa kanman; imaraykuchus chay kutichiyqa kikin Diospa siminmanta qosqa kachkan, kay kikin takyaynin patapi.”
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘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.
Qanchis Trompetakunam qhepa kimsaqninwan mana rakisqa t’inkisqa kashasqanta, chaykunawan kuska Kimsa Llakikuykunapas kashasqanta rikusqanchikña. Qanchis Trompetakuna chawpipuni—Tawaq Trompetapa tukukuynin qhepaman, Pichqaq Trompetapa qallariyninmanpas manaraq chayaspa—qelqasqa kachkan: “Hinaspa qhawarirqani, uyariirqanitaq huk angelta hanaq pacha chawpinta phawachkaqta, hatun kunkawan nispa: ‘¡Llakiy, llakiy, llakiy, kay pachapi tiyaqkunapaq, chay huk trompetapa kunka rayku, chayraq waqyamunanpaq kashaq kimsa angelkunamanta!’ ” Apocalipsis 8:13.
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Kimsa Llakikunaqa qanchis waqra waqachiykunamanta qhipa kimsa kaqkunawan mana t’aqanakuy atina hina, sapa hukninwan hukninwan tinkisqa kasqankuqa, mana iskayrayaypaqmi sut’inchasqa kachkan kayrayku: pichqa kaq Angelpa waqra waqachisqan tukukuptin, qelqasqa kachkan: ‘Huk llakiqa pasañanña; qhawariy, iskay llakikunaq aswan hamunankuraqmi qhepaman.’ Apocalipsis 9:12. Chaymanta, suqta kaq waqra tukukuptinpas, qelqasqa kachkan: ‘Iskay kaq llakiqa pasañanña; qhawariy, kimsa kaq llakiqa utqayllam hamushan. Hinaspan qanchis kaq angelqa waqrachirqan.’ Apocalipsis 11:15.”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
Kunanqa, kimsa ñak’aykunap hamusqanta willakuq kay angelninwan mana t’aqasqa tinkisqa, chay kimsa ñak’aykunaqpas mana t’aqasqa tinkisqa kasqankurayku qanchis trompetakunaq qhipa kimsanwan, kaywan kuskaqa kachkan Apocalipsis 14 pi “Kimsañiqin Angel”.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
Kayta mana iskayraykuy atipanakunamanta aswan mana iskayrayasqa, cheqapuni kasqanta rikuchinapaq, qallarisun Apocalipsis 14-pa Kinsa Angelpa Willakuyninmanta, hinaspa chaypa chiqan t’inkisqankunata qallariyninkama qhipaman qatiparisun.
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
Ñawpaq simikuna qillqasqapi “Kinsa kaq Angelmanta” nisqapaqqa kaykuna kanku: “Hinaspan kinsa kaq angel paykunata qatiqta hamurqa.” Apocalipsis 14:9. Kayqa rikuchin ñawpaqta wakinkuna purirqanku, paykunatan Kinsa kaq Angel “qatirqan.”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
“Chayqa hinaqa, ñawpaq versota jap’iy: ‘Hinaptin huknin angel qatiqninpi hamurqa.’ Kayqa rikuchinmi kaymanta ñawpaqtaqa huk angelpas ña ñawparisqanta; chaymi kayqa payta qatispa ‘huknin’ nisqa kachkan.”
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
“Kunanqa kutipaychis suqta versoman: ‘Hinaspan huk angelta rikarqani.’ Kaypas takyachin ñawpaqtaña huk ángel risqanta, chaymi kayqa, hanaq pacha chawpinpi phawashaspa, ‘huk’ nisqa kananpaq.”
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Apocalipsis qelqanapi astawan qhepaman qhawaykuspa, mana mayqin angelta tariychu, Qanchisniyoq Corneta angelmanta hukllata, chunka kaq qhapaqpa ñawpaq versikulonman chayamunanchiskama; chaypin ñawinchis: ‘Huk atiyniyoq angelta rikurqani’ nispa. Kay rimayqa, ñawpaqpi hina, sut’inchanmi kaymanta ñawpaqta huk angel kasqanta; chaymi kay lloqsimuqtin paymanta “huk” nispa rimakun.”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
“Qhipamanraq aswan qhepaman qatipaspam, mana ima angelkunatapas tarinchikchu, Soqta kaq waqaychaq angeltawan Pichqa kaq waqaychaq angeltawanlla mana chayqa, pusaq capítuloq qhipa versículonman chayananchikkama; chaypitaq qallariyninman chayananchik, imaraykuchus ñawinchik: ‘Hinaspan qhawarirqani, uyarirqanitaq huk angelta’—mana ‘huknin angelta’chu, aswanqa, ñawpaqta, ‘huk angelta.’”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Chhaynaqa, Apocalipsis 8:13manta qallarispa, mana p’akisqa angelkunapa huk suti t’aqakuy kan, ‘huk’ nisqa simiwan t’inkisqa, chiqanta Apocalipsis 14-pa Kinsa Kaq Angelkama, paypa willakuyninwan kuska. Chhaynataq:
“‘I beheld, and heard an angel." Revelation 8:13.
«“Qhawarirqani, hinaspa uyarirqani huk angelta.” Apocalipsis 8:13.»
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Hinaspanmi huk kallpasapa angelta rikurqani.’ Apocalipsis 10:1.”
“‘And I saw another angel.’ Revelation 14:6.
“‘Huknin sut’i angelta rikurirqani.’ Apocalipsis 14:6.
“‘And there followed another angel.’ Verse 8.
«‘Huknin huknin huk angel katirqan.’ 8 kaq versículo.»
“‘And the third angel followed them.’ Verse 9.
“‘Hinaspata angelqa paykunata qatiqnin hamurqan.’ 9 chanikama.”
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
Ichapas kay llapanmanta aswan sasachakuyniyoq qanchis Trompetakunamanta qhipa kimsa Trompetakunapa Kimsa Llakikuyninkunata willakuq angelwan, Apocalipsis 14 nisqapi Kimsakuy Angelpa Willakuyninwan t’inkisqanta sut’ichaypi yanapanman kay qatiq sencillo diagrama.”
“1st Trumpet Revelation 8:7
“Puntaq Trompeta Apocalipsis 8:7”
“2nd Trumpet Revelation 8:8
“Iskay kaqnin Trompeta Apocalipsis 8:8”
“3rd Trumpet Revelation 8:10
“Kimsa kaqllakuq waqaychay Revelación 8:10”
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“4º Trompetamanta Apocalipsis 8:12 ‘Huk angelmi’—Ay, ay, ay. Apocalipsis 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Pichqay Trompeta Apocalipsis 9:1–11 / Ñawpaq Llakikuy”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Soqta Trompeta Apocalipsis 9:13manta 11:13kama Iskay ñak'ariy ‘Huk hatun atiyniyuq angelpas.’ Apocalipsis 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Qanchis kaq Trompeta Apocalipsis 11:13–19 Kimsa kaq Llakikuy ‘Huknin angel. Apocalipsis 14:6”
“‘There followed another.’ Revelation 14:6
“‘Hukninmanta hukmi qatiqnin hamurqa.’ Apocalipsis 14:6”
“‘The third angel followed them.’ Revelation 14:9.
“‘Kimsa kaq angelqa paykunata qatiq hamurqa.’ Apocalipsis 14:9.”
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Kay llapan kaykunapa apay-ninqa kunanqa aswan hunt’asqa rikuywan qhawaspa sut’inchayta atinman imaynatachus Kinsa Kaq Angelpa Willakuyninqa cheqaqtapuni kikinpi ima kasqanta: Rikch’ayninpiqa, ‘Kinsa Kaq Angel’ nisqa rimayqa sut’itaq kinsa angelkunamanta huk siq’impi kinsa kaqmanmi qhawarin. Ñawpaqtaña willasqa hina, kay kinsa angelkunapa siq’in, sapa huknin willakuyta apaq, rikukun Apocalipsis qillqapa chunka tawañiqin kapítulonpi, 6–12 versículokunapi. Kay kinsa angelkunapa willakuyninkunaqa t’aqanakuspa hukllaychakunku, hinaspan kinsa kaqpi tukukuyninta tarinku; chay willakuyqa manan upallanchu allpapa cosechan puqusqankama, Señor hamuspa pallanaykipaq wakichisqa kanankama.”
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
Kinsa Angelpa Willakuynin kikinmi, Kinsa Angelpa siminkunapi willakusqan hina, kay hinam kachkan: “Hinaspan kinsa angel paykunata qatikurqa, hatun qapariyniyoqta nispa: Sichus pipas uywata hinallataq siq’inta yupaychanman, urqunpi otaq makinpi señalta chaskinman chayqa, pay kikinmi Diospa piñakuyninpa vinonta upyanqa, mayqanpas mana chaqrusqa kachkan paypa phiñakuyninpa kópapi; hinaspan ninawan asufriwan ñak’arichisqa kanqa ch’uya angelkunapa ñawpaqenpi, hinallataq Corderopa ñawpaqenpi. Ñak’ariyninkupa qosñin wiñaypaq wiñaykama wicharin; mana samayniyoqchu kanku tutantin p’unchawntin, uywatawan siq’inta yupaychaqkuna, hinallataq sutinpa señalta chaskiqkuna. Kaypim kachkan ch’uya runakunapa muchuyta awantaynin; kaypim kanku Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintaq charikuqkuna.”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Kayqa kinsa Angelpa Kimsañiq Mensajenmi hina kasqanman hina, iskay hukkunamanta t’aqasqa. Ichaqa, cheqaqpiqa, mana atikunachu t’aqasqa hina qhawariyta; nitaq atikunachu sapanpi sayachiyta hinaqa payllaña huk sapan, t’aqasqa mensajeta kay pachaman kanman hina; imaraykuchus paymanta rimaypa ñawpaq siminkunaqa kayhinam: ‘Kimsañiq Angelqa PAYKUNATA qatiq hamurqa.’ Chhaynaqa, mensajepa kikin ñawpaq siminkunallawanmi mana hukllamanchu, aswan iskayninmanpis kutichisqa kanchis, paymanta ñawpaqta hamuqkunaman. Hinaspa griegopi ‘qatiq’ nispa tikrasqa simiqa mana sapanpi qatiyta, nitaq qatiyllatachu niy, aswanqa ‘kuska qatiyta’ nin, soldadokuna capitanninkuta qatisqankuman hina, utaq uywaykuna patrunninkuta; chhayrayku, ‘imapaspi hukta qatiy; hukman pusachikunata saqey.’ Imakunamanta rimasqaqa, chay simiqa rikuchin huk imapa qhepanta hamuyta, ‘ñawpaqta pasaq imapaspa qhepanta hamuq hina.’ Chhaynaqa, runakunamanta rimarispa, Kimsañiq Angelqa ñawpaqta puriq iskaywan kuska qatin; hinaspa mensajenninqa, imahina kaq hina, ñawpaqta risqankunamanta lloqsiq rurayninrayku, utaq qatiqninkunapa qhepanta hamuq consecuencianrayku qatin.”
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Iskay kaqmantaqa qillqasqañam kachkan: ‘Hinaspan huk angel qatiqninpi hamurqa.’ Imaynachus Kimsa Kaq Angel iskay kaqta qatipayan, chay hinallataqmi iskay kaqpas ñawpaq kaqta qatipayan. Ñawpaq kaqmantaq qillqasqañam kachkan: ‘Huk angelta rikurqani phawashaqta,’ nispa, hukkunawanpas. Kaymi ñawpaq kaq kay kimsaq seriapi. Paywan kuskataq huk qatiqnin hamun; hinaspan Kimsa Kaq Angelpas paykunata qatipan. Paqariyninkupi hukmanta hukman qatiqnin kachkan; ichaqa kay kimsantin hukmanta hukman paqarispaña, chayqa hukllaña hina kuskata purinku. Ñawpaq kaqqa willakuyninta willakun; iskay kaqqa qatiykamun hinaspan ñawpaq kaqwan huñunakun; Kimsa Kaqqa paykunata qatispan paykunawan huñunakun; chay hina, kimsantin huñusqa kaspa, huñusqa kallpankuwan kuskata purispa, hatun, kimsa kuti, sinchi qapariyniyuq willakuyta ruwanku. Llapanmi munakun Kimsa Kaq Angelpa Willakuyninta hunt’asqa kananpaq; hinaspan llapanta mana willakuspaqa, Kimsa Kaq Angelpa Willakuyninqa manam cheqaqtapuni qusqachu kayta atinmanchu.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Chayqa hinaqa, imataq kinsa kutipi willakuq mesajenqa sapa rakinpi?—Kaymi Ñawpaqnin: ‘Huk angeltaqmi rikarirqani hanaq pacha chawpinpi phawachkaqta, wiñay Evangeliota apamuqta kay pachapi tiyaqkunaman willanampaq, llapa nacionman, aylluman, simiman, llaqtamanpas, sinchita rimarispa: Diosta manchakuwaychik, payman hatunchayta qoychik; paypa taripay p’unchayninqa chayamunña; yupaychaychiktaq hanaq pachata, kay pachata, lamar qochata, unupaq pukyukunatapas ruraqta.’”
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Kaymi Iskay Kaq: ‘Huknin angel qatiqhamurqa, nispa: Babilonia urmarun, urmarunmi, chay hatun llaqtam, paypa waqllikuyninpa phiñasqa vinonta llapa nacionkunaman upyachisqanrayku.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Kaypi kachkan Kimsañiqin: ‘Hinaspan Kimsañiqin Angel paykunata qatiq hamurqa, hatun qaparikuyninwan nispa: Sichus pipas uywata, hinallataq siq’inta yupaychanman, hinaspa urqunpi otaq makinpi unanchanta chaskinman, chay runaqa Diospa piñakuyninpa vinonta upyanqa, mayqinchus mana ima chaqruyuqta piñakuyninpa kopanman tallisqa kachkan; hinaspan ninawan azufriwan ñak’arichisqa kanqa, ch’uya angelkunapa ñawpaqenpi, hinallataq Corderopa ñawpaqenpi: paykunapa ñak’ariyninpa q’osñinqa wiñaypaq wiñaykama wicharin; mana samayniyuqchu kanku tutapi p’unchaypi, Uywata hinallataq Siq’inta yupaychaqkuna, hinaspa pichus sutinpa unanchanta chaskiqpas. Kaypin kachkan santoskunapa muchuyta muchuspa sayakuyninku: kaypin kanku Diospa kamachikuyninkunata waqaychaqkuna, hinallataq Jesuspa iñiyninta.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
“Sapan kay mensajekunapa simikunata huk qhawariyllapas rikuchin griego simipi ‘qatirqan’ nisqapi kaq yuyayta, mayqenchus niykan ‘huk imapa qhipanpi hamuqpaq hina qatiq.’ Ñawpaq kaqqa wiñay evangelioyta apamun, llapa runaman willanapaq, llapanta waqyaspataq Diosta manchakunankupaq, payman hatunchayta qunankupaq, paytataq yupaychanankupaq; paypa taripay horan hamusqanrayku. Kay mensajeta mana chaskisqanmi huk imaymana kasqakunaq kasqanta paqarichin, mayqenchus chay mana chaskisqapa qhipanpi hamuq hina, iskay ñiqin Angelpa siminkunapi nisqa kasqanman hina, payqataq qatin. Hinaspataq Ñawpaq Mensajeta mana chaskisqanrayku; chay mana chaskisqapa qhipanmanta hamuqkunaraykutaq, Iskay ñiqinpi willasqa hina; huk imaymana kasqakuna paqarichisqa kanku, aswan qhipanpi hamuq hina, mayqenchus kinsa ñiqin Angelpa paykunata qatinanpaq munan, kallpawan rimarispa manchay hatun willakuyninta willaspa, chay manchay millay mana allinkunapaq, mayqenkunachus paqarisqa kanku Ñawpaq Mensajeta mana chaskisqapa iskay kuti qhipanpi hamuq kasqanrayku.”
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Chaymantaqa kinsa kaq Angelpa rimayninpas ruwayninpas ñawpaq kaq Angelpa rimayninwan hukllachasqa kasqanta sut’ita rikuchin tukukuyninpi nisqanwan: ‘Kaypin kanku Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintawan;’ imaraykuchus kayqa wiñay Evangeliota willakuspa sapa kuti maqasqanmi. Kaymi Diosmanta manchakuypa, payman hatunchayta qoypa, hinaspa ‘hanaq pachata, kay pachata, lamar qochata, unu pukyukunatapas ruraqta’ yupaychaypa cheqan kaqnin. Diospa kamachikuyninkunata waqaychaywan Jesuspa iñiyninwanmi sapallan atinqa ima almapas sayayta taripayninpa horanpi, mayqanta ñawpaq kaq angel willan: ‘hamusqanña.’”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
Kimsa Angelpa tukukuynin simikuna qhepatallaña “uyarisqa huk simi hanaq pachamanta niwasqanta, Qillqay: Kusisqakanku Señorpi wañuqkuna kunanmantapacha”—kay p’unchawmanta ñawpaqman. Apocalipsis 14:13. Chaymanta chaylla qhepatataq kay simikuna kachkan: “Hinaspa qhawarirqani, haqaypi huk yuraq phuyu, phuyu patapitaq tiyasharqa Runa Churiman rikch’akuq, umanpi quri coronayuq, makinpitaq huk ñañu afilasqa segadorninwan. Hinaspa huk angel templo ukumanta lluqsimurqa, sinchita qaparispa phuyu patapi tiyashaqman: Kacharichiy segadornikita, hinaspa pallay; pallanaykipaq pacha hamusqanrayku; kay pachapa chakra tarpuyqa puqusqañam. Hinaspa phuyu patapi tiyashaqqa segadorninta kay pachaman kacharichirqan; hinaspa kay pacha pallakusqa karqa.” Apocalipsis 14:14–16. Hinaspa “cosechaqa kay pachapa tukukuyninmi.” Mateo 13:39.
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Yapamanta: Kimsak Angelqa aswanmi tukuy runakunata yachachin uywa-man hinaspa paypa rikch’ayninman yupaychaymanta ama ruwanankupaq, imaynachus kaykuna kasqankuman hina; hinaspa, Apocalipsis 19:11–21-manta, tariyku uywaqa hinaspa paypa rikch’ayninqa ‘kawsashaq’ kashanku Señor hanaq pacha phuyukunapi hamuqtin, hinaspa ‘iskayninku’ tukuchisqa kanku hamuyninpa llipipayninwan.
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“Kay chiqaqkuna rikuchin kimsa kaq Angelpa Willakuynin hatun, kimsa kuti nisqa, sinchi qapariyniyuq willakuy kasqanta, mayqinmi lluqsiy llapa suyuman, llapa aylluman, llapa simiman, llapa runaman, Señorpa iskay kaq hamuyninman qayllallaña; chaymi kay pachapa cosechanta puquchin, hinaspa Señorpaq wakichisqa llaqtata alistan, imaynan Juan el Bautistapa willakuynin Señorpa ñawpaq kaq hamuyninpaq ñanta wakichirqan hina. Chayraykun kayqa Diospa qhipa, tukukuq, willakuyninmi kay pachaman.”
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“Kunankama, chhayna yachayniyoq kashaspa ima kasqanta Kinsa Angelpa Willakuynin kikillanpi, chay willakuypa kunan p’unchay hatun nacionkunawan tinkuynin aswan allinta reqsichikunman ‘Kinsa Angelpa Willakuyninpa Tiempon’ nisqata yuyaymanaspa.” A. T. Jones, The Great Nations of Today, 114.