We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Qhipa qillqasqapi tukurqanchikmi riqsichispa, Apocalipsis chunka tawañiyuqpi kinsa angelkunapas makinpi huk willakuyta apashasqankuta. Iskay kaq, kinsa kaq angelkunapas uraykamuptinku willakuyninkuwan kuska, “pergamino” nisqayuq kasqankumanta sut’inchasqa kanku. Sapa angelpas huk willakuymanmi sayan, sapa willakuy chayamunqanpas huk ruwayta, huk llank’ayta ruwachin. Ñawpaq kaq angelqa 1798 watapi chayarqan. Chay willakuy kichasqa karqan, taripay qayllamushanmantapas yachayqa yapakurqan. Chay yapakusqa yachaymi ishkay ñiqi yupaychaqkunata paqarichirqan. Iskay kaq angel chayamuptin, Protestantekunapa urmayninmanta willakuy kichasqa karqan, chaypin yachayqa yapakurqan, ishkay ñiqikuna paqarirqanku. Chawpi tuta waqyay willakuy 1844 watapi octubre killapa 22 p’unchawninpi chayamuptin, Exeter camp meeting nisqapi kichasqa karqan, chaypin yachayqa yapakurqan, ishkay ñiqi sipaskunapas paqarirqanku. Kinsa kaq angel 1844 watapi octubre killapa 22 p’unchawninpi chayamuptin, kinsa kaq angelpa willakuyninpas, llapan chayta unanchasqanpas kichasqa karqan, chaypin yachayqa yapakurqan, ishkay ñiqikuna paqarirqanku.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Huknin ángelkunapi huknin unaychasqankuta tarisunchikmi mensajenkupaq kallpachisqa kasqanmanta. Iskay ñiqin ángelpa mensajenqa “Chawpi Tuta Qapariy” mensajewanmi kallpachasqa karqa, ñawpaq qillqapi rikuchisqan hina; ichaqa “Chawpi Tuta Qapariy” manan sapan ángelwanchu rikuchisqa kachkan, aswanqa achka ángelkunawanmi rikuchisqa kachkan. Iskay ñiqin ángelman hinallataq “Chawpi Tuta Qapariy”man tupaq historiaraqmi rikuchin iskay ñiqin ángelpa mensajenqa kallpachasqa kasqanta, maypachachus “Chawpi Tuta Qapariy” paywan huñusqa karqa chaypacha. Chaylla librollapitaqmi nisqanchik:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as 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. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Rikurqanimi angelkunak hanaq pachapi kayman chayman usqhayllaña purisqankuta. Paykunaqa uraykamurqanku kay pachaman, hinaspataq yapamanta wichariqkanku hanaq pachaman, wakichispa huk ancha hatun ruwaypa hunt’akuyninta. Chaymantataq rikurqanimi huk wakmanta atiyniyuq angelta kay pachaman uraykamunanpaq kachamusqata, hinaspa kimsakaq angelwan siminta huñunaykipaq, hinaspa willakuyninman kallpata, sinch’ita qospa. Ancha hatun kallpa, k’anchaywan kuska, chay angelman qusqa karqa; uraykamusqanmantaq kay pacha paypa k’anchayninwan k’anchariq tukurqa. Chay angelpa ñawpaqninman riq k’anchaypas, qhepantataq hamuq k’anchaypas, llapa mayman haykurqa, paytaq ancha kallpawan waqyaspa, sinch’i simiwan nirqan: Babilonia hatunqa urman, urmanñam; supaykunapa tiyananman tukusqa, llapa millay espíritu-kunapa pakasqanman, llapa mana chuya cheqnisqa p’isku-kunapa wisq’asqa wasiymanpas tukusqa. Babiloniapa urmasqanmanta willakuyqa, iskay kaq angel qosqan hina, yapamanta qusqa kachkan, 1844 watamanta pacha iglesiakunaman yaykuq ismusqakuna yapasqawan. Kay angelpa ruwasqanqa allin pachaspi chayamun, hinaspataq kimsakaq angelpa willakuyninpa qhipa hatun ruwasqanman hukllawan yaykun, sinch’i qaparikuyman wiñarispa. Diospa llaqtanrunakunaqa llapa maypi wakichisqa tarikunku, utqayllam tinkunankupaq kaq wateqay horaspi sayarinankupaq. Rikurqanimi paykunapi hatun k’anchay samasqata, hinaspa paykunaqa chay willakuypi hukllawaspa, mana manchakuspa, ancha hatun kallpawan kimsakaq angelpa willakuyninta willakurqanku.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Angekunaqa cachasqa karqanku hanaq pacha hatun angelta yanapanankupaq, hinaspan mayna llapallapi uyarikuq hina kunan simikunata uyarirqani: Lloqsiychis paymanta, ñoqaqa llaqtay, ama huchankunapi llamk’aqmasinkichischu, amataq onqochiyninkunamanta chaskinkichischu; huchankunaqa hanaq pachakama chayarunña, Diosñataq mana alli ruwayninkunata yuyarirunña. Kay willakuyqa kinsa kaq willakuyman yapasqa hina rikurirqan, hinaspan hukllachasqa karqan, imayna chawpi tuta qapariy iskay kaq angelpa willakuyninman 1844 watapi hukllachasqa karqan hinata. Diospa k’anchayninqa muchuywan suyaq santo runakunapi samarisqa karqan, paykunaqa mana manchakuspa qhipa llakiywan hunt’asqa willakuyninta willakurqanku, Babiloniapa urmayninta willakuspa, Diospa llaqtantataq paymanta lloqsinankupaq waqyaspa; chhaynaqa manchay destinoyninmanta qispinankupaq.” Spiritual Gifts, volumen 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Chawpi tuta waqayqa iskay kaq angelwan huñukun, Apocalipsis chunka pusaqniyoqpi angelpas kimsa kaq angelwan huñukun; pay kimsa kaq angelwan huñukuptintaq, Adventismopa qallariyninpi Chawpi tuta waqaypa iskay kaq angelwan huñukuyninta yapamanta rimachkan. Iskay testigokunaman hina, iskay kaqpas kimsa kaq angelpas, sapa angelpa willakuyninqa huk iskayniki willakuyniyoqmi, chaymi kallpachin. Kay iskay testigokuna yachachinmi ñawpaq kaq angelpa willakuynin historiapi chayamuchkaptin, chaymanta qhepaman huk pacham chayamunan karqa, maypichus chay willakuyqa huk iskayniki willakuywan kallpachasqa kanman. Kayqa, mana iskayrayakuypaq, ñawpaq kaq angelpaqpas chay hinallataq cheqaqmi karqa. Hatun pasaje nisqapa ñawpaq pharrafonpi, kayraq ñawpaqman churashqanchikpi, Hermana Whiteqa ñawpaq kaq angelman kikin rikch’aykunata reqsichin, imaynan Juan Apocalipsis chunka pusaqniyoqpi angelman churan, nispa: “Nisqa karqani paypa misionninqa kay pachata hatunchayninwan k’anchaykuy, runataq Diospa hamuq phiñakuyninmanta waqyay karqa.” Pasajepi sut’inmi payqa ñawpaq kaq angelmanta rimachkan.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Punta angilpa willakuyqa 1798 watapi chayamurqan, hinaspataq kallpachakurqan 1840 watapa August killa 11 punchawpi, Otomano kamachiyqa tukukuptin. Chay pachapi Apocalipsis chunka ñiqinpi hatun angil hanaq pacha manta uraykamurqan, huk chakin allpaman churaykuspa huknintaq lamar qochaman. Payqa punta angilpa kallpachakusqanta rikuchin, chaymi reqsichin punta angilpa ruwasqanqa Apocalipsis chunka pusaj ñiqin angilpa ruwasqanwan kaqllata kasqanta. Iskayninpas kay pachata k’ancharichinankupaq karqan kikinpa hatun k’anchayninwan, ichaqa Apocalipsis chunka pusaj ñiqinpi angilqa kinsa ñiqin angilwan hukllanakun, imaynan Chawpi Tuta Qapariy iskay ñiqin angilwan hukllanakurqan hina, hinallataq Apocalipsis chunka ñiqinpi uraykamusqa angilpas punta angilwan hukllanakurqan.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Chaymi, ñawpaq angel chayamuchkaptin, huk willakuy kichasqa karqan, chaymi iskay laya yupaychaqkunata paqarichirqan. Ñawpaq angelpa willakuynin kallpachasqa kaptin Apocalipsis chunka capítulo angelwan, payqa makinpi huk huch’uy librotan apamurqan, chayta Juanman mikunaykipaq kamachispa, willakuy apamusqanta, chayta kichasqanta, hinaspa iskay laya yupaychaqkunata paqarichisqanta reqsichirqan. Iskay ñiqin angel, Chisi Chawpi Qapariy, hinaspa kimsa ñiqin angel chayamuchkaptinpas, huk willakuy kichasqa karqan, chaymi pruebaman churaspalla iskay laya yupaychaqkunata paqarichirqan.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Kaypi rimanakuyta qhawaspa, Cristoq historianta Milleritakunapa historiankuwan tupachispa, sut’inchan: imaynan Milleritakunapa historiapi sapaqninmanta qatipaq pruebayku rurakuq karqan, chay hinallataqmi Cristoq p’unchayninkunapipas rurakurqan, ñawpa Israelpa tukukuyninpi. Sichus huk sapaqninmanta qatipaq pruebayku espiritual Israelpa qallariyninpi hina, ñawpa Israelpa tukukuyninpipas rurakurqan chayqa, chay hinallataqmi espiritual Israelpa tukukuyninpipas kanqa huk sapaqninmanta qatipaq pruebayku, imaynan ñawpa Israelpa qallariyninpi karqan hina.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Millerita historiapiqa kayqa pichqa kichasqakunata rikuchin, chaykunaqa 1798 watamanta 1844 wata Octubri 22 p’unchawkama iskay kasta yupaychaqkunata pruebanankupaq, hinaspa paqarichinankupaq. Kay qillqasqa sut’ita yachachin: huk pruebatam mana atinkichu chayqa, qipa pruebatapas manam atinqachu, imaraykuchus manañam ni yachanaykipaq kallparinqichu. Sut’itataqmi kachkanpas Cristopa tiemponpi, pruebanakuy ruwanaqa tukukun ñawpaq akllasqa tratopi llaqtan runakuna salvacionpa planonmanta llapan tutayaypi kasqankuwan. Danielwan Juanwanmi chay qhepankumanta rimayta uyariqkunata rikuchinku, chay progressive pruebanakuy ruwananta pasaqkunata, mayqenchus sapanka musuq cheqaq-kay kichasqanta sapa hukninmanta sapaq tapukuywan mask’anankuta mañaq.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Danielpa hinaspa, Apocalipsispa hinaspa, hukllam libromi kanku; Danielwan Juannataq chay huklla libroq iskay testigonkuna kanku. Huk testigom libroq qallariyninmi, huk testigotaq libroq tukukuyninmi. Iskay testigopas wañuyta, kawsarimuytawan simbólicamente ñak’arirqaku; huknin Medo-Persia qhapaq suyu raykupi qatiykachasqa karqan, (Estados Unidos nisqata rikch’achispa), huknintaq Roma raykupi qatiykachasqa karqan, (papado nisqata rikch’achispa). Juanqa qatiykachasqa kashan sábado p’unchaw waqaychaq kasqanrayku, Danielpas yupaychanan ruwayninkunata mana tikrayta munasqanrayku qatiykachasqa kasqanwan tupaq. Kuskanmi kay pachaq tukukuyninpi kaqkunata rikch’achinku, paykuna domingo yupaychayta qanchis kaq p’unchaw sábadoq rantinpi chaskiyta mana munasqanrayku qatiykachasqa kanku.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Danielwan Juanwan rikuchisqan runakunaqa sellasqa kasqankum karqan, utaq kanqakum; imaraykuchus Danielta leonkunaq t’oqoman churaptinku qhapaqpa “kamachisqanta” mana kasukusqanrayku, qhapaqqa rumita sellarqan, ama imamapas churasqa yuyaynin tikrasqa kananpaq. Danielqa wiñaypaqmi sellasqa karqan, imaraykuchus qhapaqpa kamachisqanpas, chayhinataq sellonpa atiniyninpas mana tikrasqa kayta atinchu, Medokunaq Persiakunaq kamachikuyninkuman hina. Qhapaqpa sellonqa huk rumi pataman churakurqan, punkutataq wichqarqanku. Punkuqa Domingo kamachikuypi wichqasqa kan, mana pipas chay punkuta kichariyta atinchu, hinallataq punku wichqasqa karqan 22 de octubre de 1844 p’unchawpi hina. Kayqa sasachakuy mana kasqan hina sut’i rikuchiy karqan, imayna ancha allin yuyaywan qhawayta munananchikpaq, mana hayk’a profecíapi churakusqa proféticokunallatachu, aswanpas profetapa muyuriqninkunapi kaq imakunaq ancha allin yuyarisqa kananpaq, payqa willakuy ukhupi rikuchisqa kaptin.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Chayqaqa hukmantaq qallariyta (Daniel qillqapi) tukukuyninwan (Apocalipsis qillqapi) kuskata yuyaykuspa, hukllaña profecíapa ishkay testigonkuna hina qhawarisqanmanta atiyninpaq rikch’ayninmi kanan; imaraykuchus, iskay testigokunam mañakunku huk bíblica cheqaq kayta sayachinapaq. Willakusqa pasaykuna hinallataq profetakunapa ruwasqankunamanta rikch’ayninpas, profecíawan tinkisqa kasqanmanta, iskayninku Diosmanta saminchasqañam.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Tukuy Qelqa Diospa samayninwan qusqa kashan, allinmi yachachinapaq, huchachinapaq, allichanapaq, chiqap kawsaypi yachachinapaqpas; chayhinaqa Diospa runan hunt’asqa kananpaq, tukuy allin ruwaykunapaq sumaqta wakichisqa kananpaq. 2 Timoteo 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Sichus Bibliaq willakusqan hamuq p’unchaykuna kay pachaq tukukuyninta rikuchichkanku chayqa, hinaspa profetapa, muyuriqninwan kuska, willakusqata chaskispa chayta willakusqan rikuchikuyqa, kay pachaq tukukuyninmanta rikuchikuymi. Chayrayku, maypachachus profetapa muyuriqninpas ruwasqankunapas profetikamente rikuchisqa kachkan—profetaqa Diospa llaqtanpa kay pachaq tukukuyninpi kasqanmanta rikuchikuymi. Chay yuyayta allinta churaruspaqa, Malaquíaspa Elíasmanta willakusqan siq’ita, Apocalipsis chunka tawañiyuqwan chunka pusaqniyuqwan siq’ikuna kuskata apamusunchik chayqa, llapankum qhepa waqyakuq willakuypa historianta testificanku—ichaqa paykunaq testimoniunqa iskay rakiyuqmi.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Willakuyqa huk ñawpaq rimarisqa ruwaykunamanta Diospa llaqtanman hawa qhawaqpi kasqankunamanta rurasqa kachkan, huk iskay ñiqin testimoniotaq profetapa kawsayninmanta kachkan, chay willakuyta chaskispa willakusqan pachapi. Iskay profetapa siq’ikuna, huk kaq ñawpaqman rikhurisqa hawapi kaqta, huk kaq ukhupi kaqta, chaylla kikin historiapa hawa-n ukhu-n kasqankuta rikuchiq nisqa profetik yuyayqa Adventismopa ñawpaq apaykachaqninkuna rikhurichirqanku hinaspa llapa runakunapa ñawpaqninpi qillqasqa rikurichirqanku. Ñuqapa yuyayniypi, kay ruwaypa ñawpaq apaykachaqkunawan rurasqa clásico ejemplonqa, Apocalipsismanta qanchis iglesiakunata hinaspa Apocalipsismanta qanchis sellokunata paralelo historiakuna kasqanta reqsisqanku chaymi iglesiapa ukhu historianta hawan historiantawan sut’ichan. Sellokunaqa hawa historiata rikuchin, iglesiakunataq ukhu historiata.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Malaquíaspa Elíasmanta willakuynin, Apocalipsis qhelqep chunka tawañiyoq, chunka pusaqniyoq t’aqakunapi rikuchisqa, kikin tukuy qhipa amonestay willakuyta reqsichin, chaymi Apocalipsis qhelqep ñawpaq t’aqanpi “Jesucristop Revelacionnin” nisqawanpas sutichasqa. Ñawpaq t’aqanpi Dios Yaya chay willakuyta Cristoman qorqa; Cristoqa Gabrielta qorqa; Gabrieltaq Juanman qorqa; Juantaq iglesiakunaman apachirqan. Elíaspa willakuynin, hinallataq Apocalipsis qhelqep ñawpaq, chunka tawañiyoq, chunka pusaqniyoq t’aqakunapi rikuchisqa willakuykunapas, cheqaqtapuni kikin willakuy kanku.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Profetakunapa espiritunkunaqa profetakunallap kamachisqanmi kanku. Diosqa manam pantaychaqchu, aswanqa thak kaypaqmi, llapa santokunap iglesiankunapin hina. 1 Corintios 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Sapa kutiqllam kikin willakuymi, imaraykuchus “profetakunaqa profetakunapa kamachisqanmi kanku.” Chay versículokunapi “kamachisqa” nisqaman tikrasqa simiqa kayta nin: “urayman churay; kikinmanta kasukuy: – kasukuypi kay (kasukuq), urayman churay, ñit’iy urayman, (kay, ruwachiy) kamachisqa (man, kama), uraypi churaska kay (man, uraypi), kikinta urayman churay.” Llapa profetakunaqa hukninwan hukninpas acuerdanakunku, hinallataq huknin hukninman, icha paykuna qosqanku willakuymanpas kamachisqa kanku; mana chayna kaptinqa, qosqanku willakuyqa pantasqa ch’aqwayta paqarichinman.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Tukuy qhipa willakuy proféticakuna qhipa willakuypaq rikch’achiykunaqa kikin willakuymi kanku. Señorpa yuyayninmi, chunka sipaskunamanta rimaypi “yachaqkuna” nisqa qhawasqakuna, chaylla “yachaqkuna” nisqa, Danielpa librun kicharisqa kaptin “yachay yapakusqanta” “entiendeqkuna” sutichasqakuna, paypa munayninmi chay “yachaqkuna”qa chay sapallan willakuyta reqsichun, kicharisqa kaptin. Chay reqsiyqa hunt’akun Bibliam yachaymanta ruwayninta churakuspa, mayqan ruwaynintachus Biblia kikinpi sut’inchasqa. Chay ruwayninqa Isaías ishkay chunka pusaqman hina ruwasqami, imaymana proféticakuna siq’ikuna, huk bíblica yachachiyta rimaykamuqkuna, hukninwan hukninman parale llaqtasqa tantachispa, allin profética pasaykunata sayachinapaq.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Mañakuyki paciencia-ta, kay qillqayta kaypi tukuchkaspa, chay yuyaykunata qhipa qillqaypiqa astawan qatiykusunchik.