The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
“Jesucristopa Revelasqankun” Diospa llaqtanman kicharisqa kachkan “pachaña qayllapi kashaqtin.” Runakunaq qhipa willakuy waqyayqa qusqa kachkan runapa probationnin wisq’ay tukunanmanta manaraq, chay qhipa willakuyqa Bibliapi achka profético siq’ikuna-pi rikuchisqa kachkan. Apocalipsis chunka tawañiqinpi, chay qhipa willakuy waqyayqa kimsa angelkunawan rikuchisqa kachkan.
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.
Hanaq pacha chawpipi huk angeltaq phawachkaqta rikurqani, wiñay allin willakuyniyuq, kay pachapi tiyaqkunaman willanampaq, hinallataq llapa nacionman, aylluman, simiman, llaqtamanpas, hatun qaparikuyninwan nispa: Diosta manchakuychik, payman hatunchayta qoychik; paypa taripakuyninpa horasnin hamusqanrayku. Yupaychaychik hanaq pachata, kay pachata, qochata, unu paqpa pukyukunatapas ruraqta.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Huknin qhepanta huk angel qatirqan, nispan: Babiloniaqa urmamun, urmamunmi, chay hatun llaqtam, tukuy nacionkunata upyachisqanrayku qharichakuyñinpa phiñasqa vinonta.
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 for ever 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. Revelation 14:6–12.
Hinaspan ñiqin angelqa paykunata qatiq hamurqan, sinchi kunkawan nispa: Sichus pipas uywa-man, hinaspa imagenman yupaychan, hinaspa urkunpi otaq makinpi señalta chaskin, chayqa Diospa phiñakuyninpa vinonta ukyanqa, mayqinchus mana ima chaqrusqa kaspa phiñakuyninpa kopanman wichqasqa kachkan; hinaspan ninawan hinaspa azufriwan ñak’arichisqa kanqa, ch’uya angelkuna ñawpaqenpi, hinaspa Corderopa ñawpaqenpi: hinaspa ñak’ariyninkupa qosñinqa wiñaypaq wiñaykama wicharin; mana samayniyoqmi p’unchaypas tutapas kanku, uywata hinaspa imagenta yupaychaqkuna, hinaspa pichus sutinpa señalta chaskiqkuna. Kaypin santo runakunapa muchuyta awanakuy kasqan kachkan: kaypin Diospa kamachikuyninkunata waqaychaqkuna, hinaspa Jesuspa iñiyninta hap’iqkuna kachkan. Apocalipsis 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Apocalipsis qhelqapa chunka pusaqniyuq capítulo-pi, chay kikin willakuymi Babiloniaq urmayninta willakun.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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. Revelation 18:1–5.
Kaykunakuna qhipamanqa rikurqani huk angelta hanaq pacha-manta uraykamusqanta, hatun atiyniyuqta; kay pachataq k’anchariq karqa paypa hatun k’anchayninwan. Hinaspan sinchi kallpawan qapariq, nispa: Hatun Babiloniaqa urmarunña, urmarunña, supaykunapa tiyay wasinman tukusqa, tukuy millay espiritukunapa waqaychananman, tukuy mana ch’uya cheqnisqa p’isqukunapa wichq’asqa kanchamanpas. Llaqta masinkuna llapallanmi upyarqanku paypa waqllikuyninpa phiñakuyninpa vinunta; kay pachapa reykunapas paywan waqllikurqanku; kay pachapa rantikukkunataq qapaqyachisqa karqanku paypa munaycha kusikuykunapa ancha achka kayninwan. Hinaqtinmi uyarirqani huk kachata hanaq pacha-manta, nispa: Lloqsiychis paymanta, aylluy, ama huchankunapi chikachasqa kanaykichikpaq, nitaq mana muchuyninkunata chaskinaykichikpaqchu. Huchankunaqa hanaq pachakama chayarqunña, Diosñataq mana allin rurayninkunata yuyarirunña. Apocalipsis 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Profeciapaq historianta rikhurichiq siq’i, utaq nisunman hina, chunka pusaqniyuq capítulo-pi kachaqpa hatun k’anchayninwan kay pachata achikyachiq angelwan rikuchisqa ruwaykuna qatiyninqa juicio tukukuyman, gracia pacha tukukuyman, hinaspa qanchis qhipa muchuykunaman apaq ruwaykunata rikuchin. Chunka pusaqniyuq capítulo-pi rikuchisqa profeciapaq historianta rikhurichiqqa “paralelo” purin chunka tawa-niyuq capítulo-pi kimsa angelkuna rikuchisqa profeciapaq historianta rikhurichiq siq’iman.
“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 Revelación 14 willakuykunata profecía qatiqpi maypipas churapuwaykusqa, hinaspataq paykunaq rurasqanqa mana tukunanichu kay hallp’aq historianta tukukuyninkama. Ñawpaq angelpa willakuyninpas iskay ñiqin angelpa willakuyninpas kay pachaqpaqraq cheqaqmi, hinaspataq kay qhipan hamuqwan kuskalla purinankupaqmi. Kinsa ñiqin angelqa hatun qapariyniyuqmi amonestacionninta willakun. “Chaykunamanta qhipata,” nisqa Juan, “huk angelta rikurqani hanaqpachamanta uraykamusqanta, hatun atiyniyuqta, hallp’ataq k’ancharirqan paypa hatun k’anchayninwan.” Kay k’anchariypiqa, kimsa willakuykunapa llapa k’anchayninmi huñusqa kashan.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Chunka tawa chunka pusaqniyuq kapitulumanta kinsa angelkuna hanaq pacha chawpipi phawashaqkunaqa, huk yachachiyta tukuy pachaman chayananta unanchan, chay yachachiyqa waqllaq uywapa señalninwan, hinaspa khuyapayakuy pacha tukukuyninwan tukukapun. Chunka pusaqniyuq kapitulumantaqa llapa kay pacha k’anchaykusqa kachkan chay angelpa k’anchayninwan, paypa yachachisqanpas khuyapayakuy pacha tukukuyninwanmi tukukapun.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Chunka tawa pachak chuskuyniyoq qillqapi kimsa angelkuna simbólicamente rikuchisqanku, chaymanta chunka pusaqniyoq qillqapi uraykamuq angelwanpas rikuchisqa, iskay ejemplokunam kikin waqyay willakuyta rikuchin. Bibliapiqa mana imapas yanqamanta kaqchu, mana imapas usqhayllapaq saqisqachu. Juanpa chay kikin willakuyta hukmanta aswan huk kutipi sut’ichasqanqa chay willakuypa ancha chanin kasqanmanta hapiy, hinallataq yachachiypi Diospa ñanninmanta rikuchiy, Biblia kamachiy hina sutichasqa “kutichispa hatunyachiy” nisqa. Iskay línea profética historiakunata huñuspaqa, chiqaqkuna rikurin, chaykunaqa mana mayqin líneapipas sapaqta qhawarispa reqsisqa kanmanchu. Kunan p’unchaykunapi, si iskay testigokunata hukllañata rikusqanmanta juzgadoman apamunkichik testificanankupaq, ichaqa allinmi chikan, icha pas contrariota willakuykunata qunku político utaq social ideologíankurayku. Kayqa mana Bibliapa testigonkunaq kasqanchu; paykunaqa wiñaypaqmi huk yuyayllata rimanku, chaymanta icha qampaq mana acuerdoyuq hina rikurinqa chayqa, imatapas mana allinta qhawarisqaykiraykum.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Ishkay rikch’achisqakunaqa kikinlla willakuy waqyaymi, chaytaq Malaquías qillqapi sut’inchashan Elías profetapa kutimuynin hina. Kay kimsa willakuykunaqa llapallan hamunku manaraq graciamanta tiempo wichq’ay tukuchkaptinraq—imaraykuchus kay kimsa sut’i willakuypa siq’ikunapi kaq waqyay willakuqqa manan simplemente manaraq graciamanta tiempo wichq’ay tukuchkaptinraq qoshqasllachu, aswanpas graciamanta tiempo wichq’ay tukuyqa chay waqyay willakuykunapa chiqan ricuchisqanmi, nisqaykihinaqa, sapa hukninpa yuyayninmanta rimanakuqmi. Cheqaqtapunin, ima waqyay willakuy profeta mayqinpas willakusqan ichaqa, chayqa kikin waqyaymi Apocalipsis chunka tawañiyuq, chunka pusaqniyuq, hinaspa Malaquíaspa Elíasmanta sut’ichakuyninwan.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Kay kimsa sutin profecía nisqakunaqa facilmanta rikuchiy atikun, hukninwan hukninpas paralelemente purisqanta. Chay hinaptinqa, Bibliapi profecíapi iskay hatun yachay paqarinanmi kachkan. Hukninqa kay pachapa tukukuyninpi pasaq ruwaykuna imayna sutinpi qatipasqankuta reqsichiymi. Hukñataq profetakunapa ruwasqankuna willakuywan tupaq rikuchikuyñanmi, chay willakuyqa hamuq p’unchawkunapi pasaq ruwaykunata sut’inchan.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Kay iskay kamachikuykuna kay yuyaykunawan tupaqllaña qhawarikunapaq. Ñawpaq kaqmi llapa profetakuna pacha tukukuymanta rimanku, maypichus gracia tiempu wichq’akun.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Sapa ñawpaq profetakunam paykunaq tiemponpaq nisqankumanta astawan ñuqanchikpaq rimarqanku, chayrayku paykunaq profecíasninku ñuqanchikpaqmi kallpanpi kachkan. ‘Kaykunan llapallan paykunaman rikch’achiq hina pasakuran; qelqasqataq kachkan ñuqanchikpaq yuyachinapaq, pacha tukuypa tukukuyninkuna chayamusqan ñuqanchikpaq.’ 1 Corintios 10:11. ‘Mana paykuna kikinkupaqchu, aswanpas ñuqanchikpaqmi sirvirqanku chay imakunata, kunanqa willasqasña kankichikman evangelioyta qankunaman willaqkunawan, hanaq pachamanta kachamusqa Espíritu Santowan; chay imakunatam angelkunapas qhawariyta munanku.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhipa wiñaypaqmi tukuy qhapaq kaqkunata huñuspa hukllachasqa, watasqataq waqaychasqa. Ñawpa Testamentoq historiampi llapa hatun ruraykuna, chaymanta solemne kaq ruwaykunaqa karqanmi, hinallataq kay qhipa p’unchaykunapi iglesiapi kutikachakuspa kachkan.” Selected Messages, libro 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Bibliapi llapa proféticoy willakuykunaqa “ñuqanchispaqmi kallpanpi kachkan”, “pacha tukukuyninkuna chayamushqan ñuqanchis hawapi.” Chay kamachikuyqa, Santo Espíritu “ruwasqan” “imakunata” reqsichiq huk kamachikuywan kuska, “profeciata qosqampi” hinallataq “rikuchisqa ruwaykunapipas”, kallpachayta yapan chay nisqaman: profeciapa qallariyninpi kaq profético ruwaykunaqa rikch’achkanku hinallataq paralelo purinku ima profecíapas tukukuyninpi kaq profético ruwaykunawan.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Diospa Siminmanta aswan achkata, aswan qayllamanta yachakuyqa munakapunmi; astawanqa Danielpa libronman hinaspa Apocalipsisman atención qosqa kanan, ñawpaqman hina mana hayk’aqpas llank’asqanchikpa historiapin. Wak laya rimaykunapiqa pisiymi rimayta atisun, romano atiyninmanta hinaspa papadomanta; ichaqa profetakuna hinaspa apostolkuna Diospa Santo Espiritunpa qispichayninwan qelqasqankumanmi runakunapa yuyayninta pusaykuyman. Santo Espírituqa imaymanakunata chayhinata kamachisqa, profecía qosqampi hinallataq rikuchisqa ruwaykunapipas, runa arí qhawaymanta karunchasqa kananpaq, Cristopi pakasqa kananpaq, hinaspa hanaq pacha Señor Diosninchik hinaspa kamachikuynin hatunchasqa kananpaq yachachinampaq. Danielpa libronta ñawiriychis. Chaypi rikuchisqa qhapaq suyuakunapa historianta, huk punto-manta huk punto-kama, waqyachiychis.” Testimonios para los Ministros, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
“Espíritu Santoqa kaykunata chayhina ruwasqa, iskayninpi, willakusqa profecíata qusqanpipas hinaspa rikuchisqa ruwaykunapipas.” “Profecíata qusqanpipas hinaspa rikuchisqa ruwaykunapipas” “kaykunaqa” “Espíritu Santopa” “chayhina ruwasqa” kasqanrayku, iskaynin “profecíata qusqan” hinaspa “rikuchisqa ruwaykunaqa,” yachasqa kananmi ch’inmiqchasqa kasqankuta, hinaspa pacha tukukuypa profético rikuchikuyninman churana kananmi.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Juanqa Gabrielmanta profecíata chaskirqan, hinaspataq payta nisqa karqan huk librupi qillqananpaq chaymanta iglesiakunaman apachinanpaq. Chaymantataq Romamanta qatiykachasqa kasharqan; huk hinallamanta qarqusqañataq karqan, imayna kay pacha kunan p’unchawpi “black-site” nisqawan sutichasqa kaqman rikch’akuq. Chay historiapi Juanqa runakunamanta ancha sapaqchasqa karqan, imaynataq Guantánamo Baypi preso kasqaqa sapaqchasqa kanman hinata.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Juanqa sut’inchan chay rikuyqa paypaq rikurirqan qanqnis p’unchay Samana p’unchaypi Diosta yupaychaspa kashaqtin, chaymi Señorpa p’unchaynin.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Runaq Churinqa samarina p’unchaypaqpas Señormi. Mateo 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Espíritupi yupaychaspa, pay qhepanta hatun simita uyarirqan.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Noqa Juanmi, qankunapa wawqeykikuna hina, ñak’ariypi, Jesucristoq qhapaq kayninpi, chaymanta paypi suyaywan llamp’u sonqowan muchuyta muchusqaypipas masiykikuna hina, Patmos sutiyoq isla-pi karqani, Diospa simin rayku, Jesucristoq willakusqan raykupas. Señorpa p’unchayninpi Espíritu ukhupi karqani, hinaspataq qhep’aymanta hatun vozta uyarirqani, pututu hina nispa: Ñoqaqa Alpha kachkani Omegawan, ñawpaq kaq, qhipa kaqpas; hinaspa, imatachá rikunki, chayta huk libropi qillqay, hinaspataq Asia llaqtapi kashaq qanchis iglesiakunaman apachiy: Efesoman, Esmirnaman, Pergamoman, Tiatiraman, Sardisman, Filadelfiaman, Laodiceamanpas. Apocalipsis 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Juan, paypa muyuriqninkuna, chaymantapas reqsichisqa kaqkuna, payta rikuchin qanchis p’unchaw samana p’unchayta yupaychaq kasqanrayku qatiykachasqa hina; ichaqa hinallataq qatiykachasqa kasqa, Bibliata hinaspa Ellen Whitepa qillqasqankunatapas creenqankurayku, chaymi “Jesuspa testimonio” nisqa. Payqa uyarin huk hatun simita qhepanmanta, chayta rikunaypaqmi muyurin; chayta ruwaspanqa, kay pachapa tukukuyninpi kaq huk Qanchis P’unchaw Adventista runata rikuchin, qhepanmanta huk simi nispan uyarichiqta: “kaymi ñanqa, kaypi puriychis.”
All the lines of prophecy parallel each other at the end of the world.
Tukuy willakuy ñiqikunam sut’inchaymanta hukllam kikinman tupanku kay pachapa tukukuyninpi.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Apocalipsispiqa Bibliaq llapa libronkuna tupananku hinaspa tukunku.” Hechos de los Apóstoles, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Mayqin profeta qhepanta huk kunka rimamuqta uyariqqa, kay pachaq tukuyninpi Diospa llaqtanta Juan rikuchisqanwan tupachkan. Juanqa qhepanta huk kunka rimamuqta uyarirqan, chaymi kamachiykunata qorqan. Isaíaspas yachachiq huk kunka rimamuqta uyarirqan.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Chayraykunmi Señorqa suyanqa qankunaman kuyapayakuq kananpaq, chayraykunmi hatunchasqa kanqa qankunaman khuyapayakuq kananpaq; imaraykuchus Señorqa taripaq Diosmi: kusisqaqa llapallan payta suyaqkuna.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Runakunaqa Sionpi, Jerusalén llaqtapi tiyakunqaku; manañam waqankichuña. Qapariyniykipa uyarisqanman hina, payqa ancha kuyapayakusunkim; uyarispanmi kutichisunkik. Hinallataq, Señorqa sasachakuy t’antata, ñak’ariy unuta qosunkichik chaypas, yachachiqnikikunaqa manañam pakasqa k’uchuman wikch’uykusqachu kanqaku; aswanpas ñawikikunami yachachiqnikikuta rikunqaku. Rinrikikunataq qhepamanta simita uyarinqaku, nispa: “Kaymi ñanqa; puriychik kaypi”, alliqman muyuriptikichikpas, lloq’eman muyuriptikichikpas. Isaías 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Diospa puchuq llaqtan runakuna qhepankumanta huk simita uyarinku, mayqin ñantata purinankupaq kasqanta reqsichiqta. Chaymanta paykuna akllananku tiyan: uyarinqakuchu mana uyarinqakuchu nispa. Juanwan Isaiaswan rikuchisqa runakunaqa kay pachapa tukukuyninpi kawsak runakunan, Señorpaq suyakuspa pay unayaykachkaptin; hinaspa Isaiasqa willawanchik pay unayaykachkan, taripaq Dios kasqanrayku. Millerita historiapa qallariyninmanta 1798 watapi, Adventismopa probacionnin wisq’akunankama Domingo kamachiypi, Diosqa hanaq santuario ukhupi taripayta hunt’achishan. Aunakuyninqa kayhinam: taripay pacha ukhunpi Señorpaq suyakukkunanqa kusisqa kachinqa.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Diospa llaqtan, suyasqanrayku saminchakusqakunaqa, chunka doncellakunapa rimayninpi casarakuy qallariqta suyaq doncellakunahina rikuchisqankum. Chunkaqninpas puñurqanku, chaymanta chawpi tuta crisis hamun, chaymi puñusqa doncellakunata iskay clasekunaman rakin. Huk claseqa qepankumanta uyarirqanku huk rimayta, hinaspataq muyurirqanku chay rimayta rikunaykupaq, mayqin ñanninta purinankupaq yachachiqta; huk claseqa mana munarqachu muyuriyta nitaq chay rimayta uyarinayta—kaytaqa mana yupaychaspa, Apocalipsis libro llapanpi puriq willakuypi nisqanta: “Pipas rinriyuq kaqqa, uyariychun Espíritu iglesiakunaman nisqanta.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25 nisqapi chunka sipaskunamanta yachachikuypas Adventista llaqta runakunapa kawsayninta rikuchin chayta.” The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Juanqa rikch’achin Adventista runakuykunata reqsichin, paykunaqa ñawpa pacha-man kutispa hamuq pacha-ta unanchanankupaq. Paykunaqa Juan hina “qhepankumanta simita uyarispanku”, chay simipin hinallataq kachkan Isaiaspa testimoniopi kay kikillan ruwaymanta qosqa yachachiypas. Isaiaspa yachachiyninqa karqan: “kaymi ñanqa; puriychis chaypi, paña maki-man kutirqankichis chaypas, lloq’e maki-man kutirqankichis chaypas.” Daniel chunka iskayniyuqpi yuyaysapa doncellakunaqa pacha tukukuypi yachay yapakusqanta unankunku, imaraykuchus paykunaqa “hukman hukman purirqanku” simipi, kichasqa kawsay quq yachayta unanchanankupaq.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Qamqa, Daniel, simikunata wichq'ay, librotaq sellay tukukuypaq pacha chayamunankama: achkakuna kayman chayman purinqaku, yachaytaq yapaykusqa kanqa. Daniel 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Profetakunaqa rikch’achkanku qanchis punchaw adventistakunata, chay historia p’unchaypi maypichus taripay tukukapun, qispichikuypaq tiempu wichq’akun. Yuyaysapa sipaskuna hina rikch’achisqakuna uyarinku qhepantamanta huk rimayta nispa: kaymi purinayki ñan; paymi prometen pusasunaykita chay ñanpi, lluq’iman icha pañañman kutirisqaykipipas. “Kayman chayman phaway” nisqa, imaynachus yuyaysapa sipaskuna ruwanku libro kicharisqa kaptin, Bibliata yachayta unanchan. Sallqa yachachinmi, phawanapaqqa ñawpaqta puriyta yachayki tiyan; Isaíaspa willakuynintaq ninmi, qhepaykimanta rimachkaqta uyarispaqa, Paymi pusasunkiman Simiyninta yachaypi, Mawk’a Testamentoman (lluq’i) icha Musuq Testamentoman (paña) kutirisqaykipipas. Bibliata kichariy, hinaspa Paymi kikin rimayninwan pusasunkiman. Ichataq kay pacha tukukuyninpi kaq qanchis punchaw adventistakunapaqpas kayta munan: Paymi pusasunkiman Bibliata kicharisqaykipi (lluq’i) hinallataq Profeciapa Espiritunta kicharisqaykipi (paña).
The way to walk is even more specific when Jeremiah’s testimony is added.
Puriy ñan ñanman puriytaqa aswan sut’imanraqmi rikuchikun, Jeremíaspa testimoniunta yapaspa.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Kaymi ninmi Señor: Ñankunapi sayariychik, qhawariychik, tapuychik ñawpaq ñankunamanta, maypichá allin ñan kashan; chaypi puriychik, hinaspa samayta tarinkichik almaykichikpaq. Ichaqa paykuna nirqanku: Manam chaypi purisunchikchu. Hinallataq qankunapaq qhawaqkunata churani, nispa: Uyarispa uyariychik pututupa waqayninta. Ichaqa paykuna nirqanku: Manam uyarisunchikchu.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Chayrayku, uyariychik, llaqtakuna, hinaspa yachaychik, ayllu tantanakuy, imachus paykuna ukhupi kashan. Uyariy, allpa: qhawariy, kay runakunaman mana allinmi apamusaq, paykuna yuyaykusqankumanta rurunpas, simiykunata mana uyarisqankurayku, kamachiytapas mana kasukuspa, aswanpas qhispichirqanku. Jeremías 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Chay qillqapi iskay kastak yupaychaqkuna kanku. Huk huñuqa llapa “ñankunata” yuyayman churashpa, “ñawpaq ñankunata” akllanku purinanpaq. Paykunaqa llapa huk “ñankunamanta” “allin ñanta” akllayta atirqanku, imaraykuchus qhepanmanta simita uyarikuqkunam kanku, chay simitaq willarqa: “kaymi ñanqa, paypi puriychis.” Juanqa qhepanmanta simita uyaqkunata reqsichin, “ñawpaq ñankunamanta” simita.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Kaymi nin Señorqa nin: Ñankunapi sayariychik, qhawariychik, tapukuychik ñawpa ñankunamanta, maypin allin ñan kashan, chaypi puriychik.’ Jeremías 6:16.”
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ama pipis mana maskhachunmanchu mana munachunchu ñawpaq p’unchaykunapi ñuqanchikpa llamk’ayniypa qallariyninpi Diospa siminta mañakuywan yachaychaspa, hinaspa revelaciónwan churakusqa iñiyninchikpa cimientokunata qichuyta. Kay cimientokuna patapin qhipa pichqa chunka watakunapi hatarichkashanchik. Runakuna yuyaymanankumanmi musuq ñanta tarisqankuta, hinaspa churakusqamanta aswan kallpayoq cimientota churayta atinkuman nispa. Ichaqa kayqa hatun llullakuymi. Churasqa cimientomanta huk cimientota mana pipas churayta atinchu.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
Ñawpaq pachakunapi achkakuna musuq iñiyta sayarichiyta, musuq kamachiykunata takyachiyta qallqarqanku. Ichaqa, maykamataq chay ruwasqanku sayarirqan? Utqayllam urmarqan, mana Qaqa patapi cimientasqa kasqanrayku.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“¿Acaso los primeros discípulos no tuvieron que afrontar los dichos de los hombres? ¿Acaso no tuvieron que escuchar teorías falsas, y luego, habiendo hecho todo, permanecer firmes, diciendo: ‘Nadie puede poner otro fundamento que el que está puesto’? 1 Corintios 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Chaymi ñuqanchikqa qallariyninpi hap’iskayku confianza nisqanchikta tukukama sinchi sayachinanchik. Kallpayuq simikunaqa Diosmanta, Cristomantawan kay llaqtaman kachamusqa karqan, kay pacha runakuna ukhummanta orqomuspa, sapa puntollapi, kunan pacha cheqaq kaypa sut’i k’anchayninman. Simi kunawan chayllapuni santo ninawan llank’achisqa, Diospa kamachinkunaqa willakuyninta willakurganku. Hanaq pachamanta rimayqa sellonta churarqan willakusqa cheqaq kaypa chiqap kasqanmanta.” Testimonies, volumen 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Ichaqaqqa huk huñu kachkan Jeremiaspa siq’inpi, chay “tantanakuy” nisqanta pay riqsichisqanman hina, musuq iñiyta rikuchiq wasita hatarichirqanku, chay wasitaq urmamun mana qaqa hawanpi sayachisqa kasqanrayku. Chay wasiqa Qanchis Punchaw Adventista iglesiam, utaq Juan chay kikillan iglesiata riqsichisqanman hina—Satanaspa sinagogan.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Uyarinata mana uyariyta mana munayqa, paypa “simin” hinallataq paypa “kamachikuyninta” qichuytami nin. Kutirimuyta mana munasqankurayku, ñawpa ñankunapi puriyta mana munasqankurayku, chaymantaq qhawariqpa wakra waqaychasqan willakuyninta uyariyta mana munasqankurayku, Diosqa mana allin-ta apamunqa Jeremías sutichasqan “mana allin huñunakuy” llaqtaman. Imaynatas Diosqa Laodiceapi Qanchis Punchaw Adventista iglesiata ruwapun, chayqa Bibliamanta profecíapa yachayninmi. Oseas profetaqa “mana allin huñunakuy” nisqapa imayna kasqanta yapamun, paykuna imarayku qichusqa kasqankumanta rimashaspata.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Llaqtaykuna yachay mana kaqraykum chinkachisqa kanku; qam yachayta qhispichisqaykirayku, ñoqapas qamtam qhispichisaq, ama sacerdotey kanaykipaqchu ñoqapaq; Diosniykipa leyinmanta qunqakusqaykirayku, ñoqapas wawaykikunatam qunqasaq. Oseas 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Paykunaqa mana yachayniyuq kasqankurayku qhesachasqa kanku, chayqa tukuypaq pacha chayamunan tiempopi kichasqa mana kasqanmanta huk willakuyta rikuchin. Kay pasajepeqa Diosqa llaqtanwan rimanakusqan pactota tukuchkan, paykunata chiqapta sut’inchaspa: “Llaqtay!” nispa. Cristo-ta qhesachisqankurayku, hinaspa kamachikuyninta qonqapusqankurayku, mana sacerdotekuna kanqakuchu Diospaq. Diospa llaqtan Dioswan pacto-man yaykuspankutaq, payqa sacerdotekunatawan reykunatapas ruwan. Ñawpaq Israelwan Dios pacto-man yaykuspanqa, Moisés nisqanpi kaynata nirqan:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Kunankama, kunanqa cheqaqtapuni simiyta kasunkichik, rimayniytapas waqaychankichik chayqa, llapa llaqtakunamanta aswan munasqa qhapaq kayniypaqmi kankichik; kay pachapi llapa imapas ñoqapam kan. Qankunataq ñoqapaq sacerdotekunaq suyu, ch’uyasqa naciónmi kankichik. Kaykunaqa Israelpa churinkunaman rimanki nisqa simikuna kan. Éxodo 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Dios chay cristiano iglesiawan pactota ruraspanmi Pedro nisqanpi willarqan:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Qankunaqa akllasqa miraymi kankichik, qhapaq kurakunapa ayllunkuna, ch’uya llaqta, Diospa sapanchasqa runankuna; chayhinaqa paqariychinkichikman paypa hatun yupaychasqa kayninta, piqaqa qankunata tutamanta waqyarisurqankichik musphaypaq k’anchariyninman: ñawpaq p’unchaykunapiqa mana llaqtachu karqankichik, ichaqa kunanqa Diospa llaqtanña kankichik; mana khuyapayakusqachu karqankichik, ichaqa kunanqa khuyapayakusqañam kankichik. 1 Pedro 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Pedro kay versículokunapi rimaykuchkan Diospa akllasqa, rimanakuy llaqtan ñawpaq Israelmanta cristianokunapa iglesiaman tikraymanta, nispa: “ñawpaq p’unchawkunapiqa mana llaqtachu karqankichik, kunanqa Diospa llaqtanmi kankichik.” Judíokuna Diosmanta sapanchakuspa t’aqakupptinku, Señorqa cristianokunapa iglesiwanmi rimanakuyta ruraran. Iskayninpas sacerdotekunapa nacionninkuna hina qhawasqa karqanku, Señorwan casarasqa kashaqtinku.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Sacerdotepaqa mana chaskisqa kayniykiqa rikuchin ñawpaqtaq qampaqa huk pactopi llaqta kasqaykita. Qanchis p’unchaw Adventistakunaqa Adventista historiapa qallariyninpi Señorwan pactoman yaykurqanku. Ch’in pampa iglesiaraq Reformamanta lluqsimurqa, ichaqa Millerita willakuyta mana chaskirqachu, chayrayku ñawpaq kaq ñawpaq iskay angelkunapa willakuynin historiapi Diosmanta t’aqasqa, warmi-qhari divorcio hina karqanku. Tukukuq t’aqanakuyqa iskay kaq angelpa chayamuyninwan karqa, nisqa qallarirqan manaña Cristopa ususinchu kasqankuta, aswanqa Babiloniapa ususinña tukusqankuta. Chaymanta qhipaman pacha, Chawpi Tuta Waqyaypi, Diosqa musuq novia-ninta pactopi kasarakuyman waqyarqa.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Ñawpa Israelpaq rimanakuyta unanchasqa ishkay tablakuqa chunka kamachikuykunap ishkay tablankuna karqan; chay hina, kunan p’unchawkunaq espiritual moderno Israelpaq ishkay tablankuqa Habacucpa ishkay tablankunam, 1843 watapa hinaspa 1850 watapa cuadrospi rikuchisqa hina. Rimanakuy llaqtata, mayqintachus inspiracion kutin kutinta Laodicea nispa sutichan, ñawpa ñankunata rechazárqanku, qhepankumanta rimamuq voztapas uyariyta mana munarqankuchu; chayrayku, Señorpa siminmanta wijch’usqa kachkaspanku, ñawpa Israelpa tukukuynin historianta yapamanta ruranku. Imaraykutaq kayqa pasaykun paypa “Llaqtay” nisqan runakunapi?
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Chunka virginakuna tenniyoqpaq rikch’achisqan, mayqenmi Adventismoq experiencianinta rikuchin, iskay kutita hunt’akun: huk kutin qallariyninpi, chaymantataq huk kutin tukukuyninpi Adventismopaq. Hermana White yachachin kay rikch’achisqa ñawpaqmantapacha hunt’akusqanta hinaspa hunt’akunanpaq kasqantapas sut’in sut’inpi, chaymantaq kay rikch’achisqa sapa kutin kunan p’unchaypaq cheqaq willakuy hina entiendisqa kananpaq, imayna kimsañiqin angelpas kasqan hina.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kuti chunka doncellakunaq rikch’ayninman kutichisqa kani; pichqaqa yuyaysapakunam karqaku, pichqaqa mana yuyayniyoqkuna. Kay rikch’ayqa llapallan nisqanman hina hunt’asqa karqan, hinaspataq hunt’asqa kanqa, kay pacha tiempopaq huk sapaq aplicacionniyoq kasqanrayku; kimsa kaq angelpa willakuynin hinataq, hunt’asqa karqan, hinaspataq pacha tukukuyninkama “kunan p’unchawkunapaq cheqaq willakuy” kaspa kachkanqa.” Review and Herald, August 19, 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Adventismo Millerita nisqaqa hunt’achirqan suyakuyninta chay rikch’ayninpi, 1843 watapi mana allin willakuyninkumanta qallarispan, chay 22 ñiqin octubre 1844 watapi allin willakuyninkama. Kay historiapa profetakuna willakusqan detallenkunaqa achka hinallataq ancha umuhinmi; ichaqa ñuqaqa sapallanta reqsichiyta munani chunka sipaskunapa rikch’ayninqa chiqapta t’inkisqa kashasqanta kinsa kaq angelwan, imaynan Sister White chayraq nisqanman hina.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
1798 watamanta 1844 wata octubre killapa 22 punchawkama, ñawpaq angelpa willakuyninqa taripay kicharinanta willarqa. Taripay qallarinanpaq chaylla ñawpaqtaraq, chunka sipaskunamanta rikch’achiypi Chawpi Tuta Qapariy hunt’akurqa. Chayrayku, kinsa kaq angel taripay tukukuyninta willaptin, Chawpi Tuta Qapariypa willakuynin yapamanta huk kutitaqmi rimarisqa kanqa.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Protestante iglesiakuna Diospa willakuyninta rechazakusqankuta riqsisqa, chayrayku Babiloniapa ususinkuna tukusqankuta, iskay kaq angelpa willakuynin chayamusqanta hinallataq “sapa letrapi hunt’akusqanman hina” hunt’akushaq unanchasqa karqan, parabulapi suyasqa pacha qallariyninta. Señorqa manam 1843 watapi kutimurganchu; qhipaykusqanqa sipaskunata pruebaykuspa bendecinampaqmi karqan. Iskay kaq angelpa willakuyninpi protestante iglesiakunata Babiloniapa ususinkuna kasqankuta sut’inchasqanqa, chay urmaq iglesiakunapiraq kaqkunapa lluqsimuspa Milleritakunawan sayanankupaq, hinallataq profeciakunapa yuyayninkuta entiendesqankuwan kuska kananankupaq qayakuymi karqan. Exeter camp meeting nisqapi Samuel Snowqa 1844 watapa octubre killapa 22 p’unchawninpi Señorpa hamuyninta takyachinampaq munasqa pruebakunata qorqan, hinaspan Chaupi Tuta Qapariy willakuyqa llaqtantinpi hatun yaku mast’asqa hina mast’arikurqan. Chaymanta kimsa kaq angelqa 1844 watapa octubre killapa 22 p’unchawninpi Hatun Llakikuypi chayamurqan.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Kayqaqqa huk qallariylla ñawpaq historiapa pisiyachisqa huñuymanta rimasqaymi; askha puntokunata saqerqani, wakin puntokunallata t’aqaykuspa qhawarinaypaq, chaykunam kunan rimashasqanchikman aswan chaylla kasqankurayku.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiq qillqapiqa mast’arisunraqmi.