The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
Danielpa chunka hukniyuq qillqapa rikch’ayninmi Bibliamanta llapa willakuy rikch’aykunapa hatun ñawpaq qhawaynin kasqa, hinaspa chunka hukniyuq qillqapa rikch’ayninqa Roma nisqapa unanchawanmi sayachisqa.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Chay tiempu-kunapiqa achkakunaqa uray laduq reypa contra sayarinqaku; chay hinallataq llaqtaykimanta suwa runakunaqa hatarinqaku, mosqoyta sayachinankupaq; ichaqa urmanqaku. Daniel 11:14.
Jones addresses the previous verse as follows:
Jonesqa ñawpaq versículota kayhinata rimarin:
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
“Amor runakuna huchankupa tupunta hunt’achiptinku, paykunapa rantinpi Diospa llaqtan Israel churasqa karqa. Israelpas, mana Diosta reqsiq runakunapa ñanninta qatipaspanku, huchankupa qerunta hunt’achiptinkupas, Diosqa Babilonia qhapaq suyu-ta hatarichirqa, hinaspataq llapanta qechurqa. Babiloniapas huchanpa qerunta hunt’achiptin, kamachiyqa Persia-man transferisqa karqa. Hinaspataq angelqa Persia runakunapa millay mana allin ruwayninkuwan kutirichisqa kaptin, Grecia-pa príncipe-n hamun, hinaspataq chayta llapanwan picharparin.”
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
“¿Imanallaq Greciaq atiyninqa kanan karqa? ¿Hayk’aqtaq p’akikunan karqa? ‘Huchallikuqkuna hunt’aman chayamuptinku.’ Chay naciónqa sayanmi mana allin ruwayninkunapa tupun hunt’achisqankama, hinaspan chaymanta atiyninqa huk qhapaq suyuman apasqa kan. Chay atiymanmi apasqa karqa Romano atiypi, Daniel 11:14 nisqanmantam yachanchik. ‘Chay p’unchaykunapiqa achkakunañan sayarinqaku uray reypa contranpi; hinallataq llaqtaykimanta suwaqkunaqa allichakunku visión nisqata sayachinankupaq; ichaqa urmanqaku.’ Kay naciónqa suwaq nación hina reqsichisqa kachkan—suwaqkunapa churinkuna hina, textoq patanpi nisqan hina.”
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
“Kaykunam kanku, kunan pacha qhapaq suyu paykunaman qusqaña, chayqa imapaqtaq?—‘Suwakunaq churinkuna hatarinqaku rikch’ayta sayachinankupaq.’ Kay nasyun rikurimuchkan chayqa, chaymanta haykun chay rikch’ayta sayachiq kaq; chaymi rikch’aypa hatun yuyayninmanta huknin hatun imapas, Diospa profetakunanta tukuy pachapaq qusqan rikch’aypa siq’inpi huk kuraq señalnin.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones nisqa nin: Roma atiyniyoq kallpa “rikurinaman hayk’umuptinqa, chaypim yaykun chay imapas allinchasqa” … “rikuy ñanta Dios profetakunawan wiñaypaq qosqanta.” Millerpa historiapin Protestantekuna yachachirqanku, kunan Laodicea Adventismo hina, qam llaqtaykimanta suwa runakuna Antiochus Epiphanes-ta sutichasqankuta, Seleucida reyta, payqa 175-manta 164 a.C. kama kamachirqan. Payqa Seleucida dinastiamanta karqan, chay dinastiataq huknin karqan griego qatiq estado-kunamanta, Alejandro Hatunpa imperion t’aqasqa tukusqanmantaraq lluqsimuq. Kay asunto nisqapi mana acuerdopi kayqa Millerita historiapin ancha sut’i karqan, chayrayku Antiochus Epiphanespa reqsichisqanqa 1843 watapi ñawpaq pioneroq tablapi rikuchisqa kachkan.
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
Antíoco-manta siq’ichisqa kay siq’ipiqa sapallanmi qhawachin mana tarikusqanta Diospa sut’inchasqa Siminpi. Chayqa churasqam kashan chay pacha Protestantekunapa llulla yachachikuyninkuta kutichinapaq, mayqinchus kunanqa Laodicea Adventismopa llulla yachachikuyninña. Ichaqa mana allinta yachakunachu William Miller hamusqachu manachu unanchaspa allin sunquwan chay hatun ancha ancha chanin kasqanta, Roma kasqanta kay pachapi atiyniyuq kallpa, mayqinchus sayarichin “Diospa profetakuna nisqanpi wiñaypaq qosqan qhawariypa siq’ininta”; ichaqa sut’illam kasharqa allinta amachanapaq kay chiqaqta, Romaq qhawariyta sayarichisqanta.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
Maypichus mana rikuy kachkanchu, chaypi runakuna chinkapun: ichaqa kamachikuyta waqaychajqa, kusisqan kachun. Proverbios 28:14.
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
Salomón qillqarqanmi maypipas mana rikuy kaqtin runakuna wañunku nispa, hinaspapas hebreo simipi “rikuy” sutiy, chunka tawaq versículopi, chaymi kikin simi Salomónpa proverbionpi kaqwan. Chay rikuyqa kawsaypas wañuypas kasqanman hina huk asunto mi, hinaspapas “rikuy” nisqaqa Romaq unanchanwan takyasqa kachkan. “Rikuy” simi chunka tawaq versículopi kaqqa, Habacuc iskay ñiqin capítulopi rikuypaq kaq kikin simim.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ñuqaqqa sayanisaqmi qhawanaypa patanpi, torre patamanpas churakuspa; qhawasaqmi imatataq pay niwanqa, imatataq kutichisaq huchuychasqa kaptiy. Hinaptinmi Señor kutichiwarqan, nispas: Qillqay rikuchisqata, sut’itaq qillqaray tawanakunapi, ñawirispaqa phawayta atinampaq. Rikuchisqaqa manaraqmi chayasqa pachapaq kachkan, ichaqa tukukuyninpiqa rimanqapuni, manataq llullakunqachu. Tardaykuspapas, suyapay; cheqaqtapuni hamunqa, manataq tardanqachu. Habakkuk 2:1–3.
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
Qallariy huk versículo hukpi “reproved” nisqaqa “argued with” ninmi. William Millerqa rikch’achisqa watiqmi karqa torre patapi churakusqa, ñawpaq ñiqin angelpa, iskay ñiqin angelpa kuyuy willakuyninpa historiampi; hinaspa profétic simbolismopi imatachus kutichinanpaq tapukuptin, payman nirqaku rikhuriyta qillqanampaq, chay rikhuriyqa Roma simbolowan takyachisqa kashan. Kay cheqaq kaywan hina, Milleritakuna 1843 wata qallariq cartata ruraspa, Habacucpa kay kimsa versículonkuna hunt’asqankupi, chay debateman yaykusqankumanta sonqonpi kashaqta qhawayman churarqunku. Mana iskayrayaymi chay pacha mana entienderqankuchu, Antiochus Epiphanes sutiyuqqa rikhuriyta takyachiq atiyniyuq kasqanmanta upa argumento-man cartapi qhawachisqanku Habacuc capítulo iskaypa debatenta rikuchisqanta; ichaqa Hermana White nirqan chay cartaqa “Señorpa makiyninwan pusasqa karqa, manataq hukman tikrasqa kananchu,” chayrayku chay cartapi debate-man qhawachiyqa Diospa makiyninmantan karqa.
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
Milleritakunaqa allinta hamurqanku huch’uy llakikuy ñawpaq kaq, Abril 19, 1844 p’unchawpi, suyay unaykuy tiempota qallarisqanta, Habacucmanta willakusqaman hinallataq Mateo qillqasqapi chunka sipaskunamanta rikch’achiyman t’inkisqanta. Hinallataq hamurqanku yachayman iskaynin profecíakuna Ezequiel qillqapa chunka iskayniyuq capitulowan chiqap llank’anakusqanta, maypichus Ezequiel sut’inchan huk tiempo pacha kasqanta, chaypi sapa rikuypa ruwaynin hunt’akunanpaq. Chay simi “rikuy” nisqaqa, kunan ñuqanchik qhawarisqanchik hebreo simillataqmi. Chayraykun Jones allinmi nisqanpi: “Mayk’aq” Roma “rikurimun escenario pataman, chaypacha yaykun chay rikuyta sayachiq, chay rikuyq hatun munayninmanta huknin kaq, huk sapan hatun señalmanta rikuypa siq’inpi, Diospa profetakunawan tukuy tiempoqpaq qosqan.” Romaqa Diospa profético Simiq llapan rikuynta sayachin, aswan sut’itaqmi Romaqa chunka hukniyuq capitulopa llapan ruwasqa estructura patapi sayasqa kachkan.
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
Hermana White Danielpa chunka hukniyuq kapitulonpa qhepa hunt’akuyninmanta rimarispa, nisqantaq “kay willakuy hunt’akusqanpi achka historiakuna kutimanta ruwayman kutichisqa kanqa,” nispan, reqsichinña Danielpa chunka hukniyuq kapitulonpi ñawpaqta hunt’akusqa historiakunaqa Danielpa chunka hukniyuq kapitulonpa qhepa versículonkunaq rikch’aynin kasqanta. Chay qhepa versículokunaq yachachikuyninqa norte llaqtapa reyñinmantaqa, paymi chaypi kunan pacha Roma-ta reqsichin. Chayrayku, Danielpa chunka hukniyuq kapitulonpi kutimanta rikurimuq historiakunaqa, Roma-ta reqsichiq historiakunan.
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
Chunkaq chunka hukniyuq qapitamanta qhepa suqta versikulukunaqpi, kunan pacha Roma (norte llaqtapaq rey) kimsa geográfiku atiykunata atipan. Chusku chunka versikulupi sur llaqtapaq reyta atipan (ñawpaq Unión Soviética 1989 watapi), sumaq allpata (Estados Unidos, manaraq karu punchawkunapi hamuq domingo kamachiypi), hinallataq Egiptotapas (llapa kay pachata, Naciones Unidas nisqawan rikuchisqa). Daniel chunka hukniyuqpi mana cristiano Romaqa rikuchisqa kachkan kimsa geográfiku atiykunata atipaspa chay pacha reqsisqa kay pachata hap’inanpaq; chaymanta papal Romaqa rikuchisqa kachkan kimsa geográfiku atiykunata atipaspa kay allpata hap’inanpaq.
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
Roma paganaqa ñawpaqtaqa kay capítulopeqa tawa chunka tawañiqin versículopi rimarisqa kachkan, chaywanmi musuq rikch’ayta sayachiq unanchasqa kasqanta reqsichinapaq; ichaqa atiyta hap’iynin manam tawa chunka soqtayuq versículokama rimarisqachu. Alejandro Hatunpa qhapaq suyunqa Diospa profético Simi hunt’asqanman hina tawa rak’iman rakisqa karqan; ichaqa chay tawa rak’ikunaqa utqayllam iskay hatun awqakuna-man huñunakapurqan, chaykunataqmi profético willakuypi “uraymanta reynisqa” utaq “hananmanta reynisqa” nispa reqsichisqa kanku, chay willakuytaq capítuloq tukukuyninkama purin. Tawa chunka tawañiqin versículopiqa Romapa wiñaq atiyninmi rikch’achisqa, chaymi rikch’ayta sayachiq atiy kasqa; ichaqa kaypi rimasqakunaqa Alejandroq qhapaq suyunpa puchuqkuna ukhupi ch’aqwaykuna-m, chaykunaqa norte reynisqawan sur reynisqawan sut’inchasqa rikurichisqa kanku.
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
Chunkaq kinsa chunka phisqayuq versículopi, iskaynin reykunaqa chay p’itiy-p’itiypiraq kachkanku, hinaspa chay norte llaqtapi reyqa atipachkan. Ichaqa chunka suqtayuq versículopi Roma hamun, hinaspa chay versículoqa nin: “Ichaqa paymi paypa contra hamuq,” nispa; kayqa niyta munan, Roma hamuspa chay norte reyta contra rimasqanpi, paymi chayraq sur reyta atipachkaq karqan, chay norte reyqa manañam Roman contra sayayta atinchu. Roma atipan, hinaspa chunka suqtayuq versículopi, Romaqa Judápa sumaq allpampipas sayanan karqa. Chunka qanchisniyuq versículopi Romaqa “uyanta churinqa llapan qhapaq kayninwan yaykunanpaq” nisqa kachkan. Payqa chay norte reyta hap’irqan, paypa ñawpaqenpi mana sayay atiqta; chaymantataq Judáta hap’irqan; chaymanta Egiptoman yaykurqan.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.
Chay pachakunapim achkakuna hatarinqaku uray suyupa qhapaq reyninpa contra; chaynallataq llaqtaykimanta waqlliqkuna hatarinqaku musqhoyta sayachinankupaq; ichaqa urmaqkuytaqmi. Chaymanta hanaq suyupa reynin hamunqa, allpa sayachisqata rurachinqa, sinchi amachasqa llaqtakunataq hap’inqa; uray suyupa makinkunapas manam sayayta atinqachu, nitaq akllasqa llaqtanpas, nitaq kallpapas kanqachu sayarinanpaq. Ichaqa paypa contra hamuqqa munasqanman hina ruranka, manataq pipas paypa ñawpaqenpi sayanqachu; paytaq sumaq allpapi sayarinqa, chay allpataq paypa makinwan tukuchisqa kanqa. Chaynallataq uyañanta churaykunqa llapa qhapaq suyunta apamuspa yaykunanpaq, cheqaqkuna paywan kuska; chhaynataq ruranqa. Warmikunapa ususinmanmi qunqa, payta waqlliykuspa; ichaqa paypa ladonpiqa manam sayanqachu, nitaq paypaqchu kanqa. Daniel 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
Kay qillqakunapi rikuchisqa atipayqa Daniel pusaq kaq kapitulopi nisqapa hunt’akuyninmi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Hukninmanta hukninmantaq lloqsimurqa huk huch’uy waqra, mayqinchus ancha hatunyarqa, urayman, inti lloqsimuy lado-man, hinaspa sumaq allpa-manpas. Daniel 8:9.
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
Versículo nuevipi uchuy waqraqa Roma pagana-mi, chaymanta versículo nuevipi reqsichin, capítulo once-niyqipi versículo catorce manta diecisiete kama nisqakunawan hinallataq, Roma paganaqa kimsa geografíapi kaqkuna-ta atipaspa pacha llaqtakunapi kamachikuyninta hap’iq kasqanta. Chay entidadesqa karqan uray (Egipto), inti lloqsimuy lado (Siria, norte rey), hinaspa sumaq allpa (Judá). Versículo dieciséis hinaspa diecisieteq historianninqa rikuchkan tipota hina, versículo cuarenta manta cuarenta y tres kama nisqakunapi Roma modernoq historiamanta kimsa patapi atipaymanta; imaraykuchus Hermana White nisqan hina, “Kay profecía hunt’akusqanpi pasasqa historiapa achka partiyninqa yapamanta ruwasqa kanqa.”
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Egiptoqa manam atipayta mana atinqachu Antiocoq ñawpaqenpi, chinamanta Antioqus manam atipayta mana atirqachu Romanokunaq ñawpaqenpi, paykunaqa kunan paypa contran hamurqanku. Mana mayqin qhapaq suyukunañachu kay hatarichka kallpata hark’ayta atirqanku. Siriaqa atipaykusqa karqan, hinaspa romano imperioman yapasqa karqan, Pompeyo, a. C. 65 watapi, Antiochus Asiaticus-ta imaymanan kaqninmanta qichuspa, Siriata huk romano provincia-man tukuchiptin.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Chayllataq kallpallam kikinmi Hatun Allpapi sayarinan karqa, chaytataq tukuchinanpaq. Romaqa Diospa llaqtan judíokunawanmi huñunakuywan tinkisqa karqa, Cristo manaraq paqariptin 162 watapi; chay p’unchaymanta-pacham profetapa pachak yupaychayninpi reqsisqa chiqanta hap’in. Ichaqa, Judea suyupim mana cheqaq atipaywan kamachiyta chaskirqachu Cristo manaraq paqariptin 63 watakama; chaymantaq qhipaman kay hinata ruwakurqa.”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Pompeyo Ponto llaqtapa rey Mítridatespa contran rurashqan puriynta tukuspa kutimuptin, Judeapa coronanpaq iskay atipanakuykuna, Hircano wan Aristóbulo wan, maqanakusharqanku. Paykunapa causan Pompeyopa ñawpaqninman chayarqan, paymi utqaylla repararqun Aristóbulopa mañakusqan mana chaninnaq kasqanta; ichaqa munarqan chay asuntopi fallo quyta qipaman churayta Arabia lawman unaymanta munasqan puriyninmanta kutimusqankama, hinaspataq kutimuspa, paykunapa asuntunkunata ima hina justoq hinallataq allin kasqanman hina allichananta prometispa. Aristóbuloqa, Pompeyopa cheqaq yuyayninkunata unanchaspa, utqaylla Judeaman kutirqan, runankunata armachirqan, sinch’i amachakuyta wakichikurqan, imayna kaptinpas corona waqman qosqa kananta ñawpaqmantaraq rikuspalla, chayta hap’ipakuyta mana saqespalla. Pompeyoqa ayqeqta qayllanmanta qatirqan. Jerusalénman asuykaptin, Aristóbuloqa ruwasqanmanmanta pisi-pisimanta llakikuyta qallarispa, tinkuq lluqsirqan, hinaspataq tukuyta kasukunanpaq, hatun qullqitapas qonanta nispa, asuntos allichayta kallpachakurqan. Pompeyoqa chay ofrecesqanta chaskispa, Gabiniota, huk t’aqa soldadokunapa umalliqnin hina, qullqita chaskiq cacharqan. Ichaqa chay teniente general Jerusalénman chayaspan, punkukuna paypaq wichq’asqa kashaqta tariqan, perqakunapa hawanmantañataq willarqanku llaqtaqa mana chay acuerdoman sayananpaq kasqanta.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“Pompeyoqa, kay hinallata mana llullachisqa, mana castigasqa qhiparinanpaqchu, paywan kuska waqaychasqan Aristobulo sutiyuqta fierroman churaykuspa, chaymantataq llapan ejercitonta pushaspa usqhayllata Jerusalén llaqtaman rin. Aristobuloq yanapakuqninakqa chay llaqtata amachayta munarqanku; Hircanoq yanapakuqninakña punkukunata kichariyta munarqanku. Qhipa kaqkuna aswan achka kaspa, atipaqsapa kaspanku, Pompeyota llaqtaman mana hark’asqa yaykuchirqanku. Chayrayku Aristobuloq qatipaqninkuna temploq urqunman kutirikurqanku, chay cheqata amachanankupaq hina tukuy sunquwan kamarisqa, imaynan Pompeyoqa chayta urmachiyta munarqa hina. Kimsa killapa tukukuyninpi perqapi huk kichasqa ruwasqa karqa, maqanakuywan yaykunapaq aypaq, chaymanta chay cheqaqa espada puntallawan hap’isqa karqa. Chay manchay wañuchikuypi chunka iskayniyuq waranqa runakuna wañuchisqa karqanku. Chayqa sonqota nanachiq rikuymi karqa, nispa historiadorqa qhawachin, sacerdotekuna, chay pacha Diosta yupaychana llamk’aypi ocupasqa kashaspanku, thasilla makiwan, mana kuyuriq yuyaywan ima ruwayninkuta ruwaspa qatirqanku, hinaqa mana yachasqankuman hina chay waqlliq hatun ch’aqwaymanta, maypicha llapa muyuriqninkupi masinkuna wañuchisqa karqanku, hinallataq achka kuti kikinkupaq yawarninku sacrificionkupa yawarninwan chaqrusqa karqa.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
“Saqipasqaña guerrata, Pompeyo urmayachirqan Jerusalén llaqtapa murallankunata, askha llaqtakunata Judea suyupa kamachikuyninmanta Siria suyupa kamachikuyninman apachirqan, hinaspataq judíokunaman tributo paganankupaq churaykurqan. Chayhinataq ñawpaq kutipi Jerusalén llaqtata atipaywan churakurqan chay atiypa makinkunaman, mayqinchus ‘sumaq hallp’ nisqata fierro maki hap’iywan charirqan tukuyta tukuchinankama.”
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
“‘VERSÍCULO 17. Payqaqa llapan qhapaq suyunpa kallpanwan yaykunanpaqmi uyanta churanka, kuskañataq cheqaq runakunata apaspa; chhaynataq ruwanka: warmikunapa ususinmi payman qusqa kanqa, waqllichinampaq; ichaqa paypa ladonpiqa manan sayanqachu, nitaq paypaqchu kanqa.’”
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
“Obispo Newtonqa kay versiculopaq huk ñawiriynintam qun, mayqinchus aswan sut’ita yuyayninta rimarparin, kayhinataq: ‘Payqa hinallataq uyanta churanka llapa qhapaq suyuyman kallpawan haykunanpaq.’ Versículo 16 nisqanqa apamuwarqanchik Romakunapa Siriawan Judeata atipanankama. Romaqa ñawpaqta atiparqaña Macedoniatawan Traciata. Egiptoqa chay ‘llapa qhapaq suyu’ Alejandroq kaqmanta puchuqllaña karqa, mana Romapa atiniynin urmanman churakusqa; chay atiniymi kunanqa uyanta churarqa chay llaqtaman kallpawan haykunanpaq.” Uriah Smith, Daniel and the Revelation, 258–260.
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
Ñam qillqakunapi hukmanta aswan kutitaña qhawarqanchikña, imaynatas Daniel chunka hukniyuqpa kinsa chunka versículonwan tawa chunka hukniyuq versículonwanpas tupaykuchkan, chaynam kinsa chunka versículonpa, chanta hukniyuq versículonpa historiankupas kimsa waqrankuna saphipi urqusqakunawan tupaykuchkan.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
Qawarirqani waqrankunata, hinaspa qhawariy, paykunapuramanta huk huch’uy waqra lluqsimurqa, ñawpaq waqrankunamanta kinsaqa saphintinmanta lluqsichisqa karqa paypa ñawpaqenpi; hinaspa qhawariy, chay waqrapi runapa ñawinkuna hina ñawikuna karqa, hatun-hatun simita rimashaq simipas karqa. … Chay chunka waqrankunamantataq umanpi kaqkunamanta, hinallataq huk lluqsimuqmantapas, mayqenpa ñawpaqenpitaq kinsa urmaraq; arí, chay waqramanta, mayqenpa ñawikuna karqa, hinaspa ancha hatun-hatun simikunata rimashaq simi karqa, paypa rikch’aynintaq mas kallpasapa karqa masinkunamanta. Daniel 7:8, 20.
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
Hinallataq Daniel qillqap pusaqniyuq kapitulumanta, tawaq chunka isqunniyuq versiculopi, kimsa allpa suyukunapi atipaykunata rikuchin, chaykunam pagano Roma-ta tronoman churaraq karqan; hinallataqmi waqra kunata saphiwan lluqsichiyqa (Heruli, Ostrogodos, Vandals nisqakunata rikuchispa) kimsa allpa suyukunapi atipaykunata rikuchirqan, chaykunam papal Roma-ta tronoman churaraq karqan. Iskay historiaqkunapas Daniel qillqap chunka hukniyuq kapitulumanta tawa chunka versiculomanta kimsa chunka kinsayuq versiculokama tupanku; chay kimsa waqra kunata saphiwan lluqsichiytaq kimsa chunka versiculowan huk kinsa chunka versiculowan historiawan tupam.
“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’
“‘VERSO 8. Qhornokunata yuyarqani; hinaspa qhawariy, paykunapura huk uchuy waqra lluqsimurqa, ñawpaq waqrakunamanta kinsa waqrakunaqa saphintin kusisqa karqaku paypa ñawpaqninpi; hinaspa qhawariy, kay waqrapiqa karqaku runapa ñawinkunahin ñawikuna, hinallataq hatun simi hatun rimaykunata rimashaq.’”
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
“Danielqa waqakunata yuyayman churarqun. Chaykunapurapi huk mana reqsisqa kuyuy rikurirqan. Huk huch’uy waqa (ñawpaqtaqa huch’uymi karqan, ichaqa qhepamanqa mas kallpasapa tukuspa mas hatunña kasqan masinkunamanta) paykunapuramanta oqarimuspa sayarirqan. Manam sasallataq kikinpaq huk kiti tariyta huntaspa qhepakuyta munarqanchu; wakinkunatapas t’iqraspa qarqunan karqan, hinaspataq paykunap tiyanankunata qichunan karqan. Kimsa qhapaq suyukuna paypa ñawpaqenpi saphipita oqarisqa karqanku. Kay huch’uy waqa, imaynan chayta qhepaman aswan hunt’asqa rikuchisunchik hina, papadokuna kamachikuyninmi karqan. Paypa ñawpaqenpi saphipita oqarisqa kimsa waqakunaqa Herulokuna, Ostrogotokuna, hinaspa Vandalokunam karqanku. Chay oqarisqa kasqankupaq imarayku chayqa kaymi karqan: papal jerarquía yachachisqanman hinaspa nisqankunamanmi sayarqanku; chayraykun Roma obispoq iglesiapi aswan hatun kamachikuyninmanpas contra karqanku.
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
“Hinallataq ‘kay waqra ukhupiqa runapa ñawin-hina ñawikuna karqan, hinallataq hatun rimaykunata rimaj simipas,’ ñawikunaqa allin unanchasqa kanku papal jerarquíapa sut’i yuyayniyuq kayninta, ukhu qhawariyninta, astutiasqanta, llullakuywan atipayta yachasqanta, hamuqta ñawpaqmantapuni rikuyta atinanta; hinaspa hatun rimaykunata rimaj simiqa, Roma llaqtapi obispokunapa hatunchakuq mañakuyninkunapa allin unanchasqanmi.” Uriah Smith, Daniel and the Revelation, 132–134.
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
Romaqa Bibliaq willakuyninmanta profecía rikch’ayninta sayarichin, chaymanta aswanqa Danielpa chunka hukniyuq kapitulumanta rikch’ayta. Chay kapitulumpi, Millerita kuyuy ñawpaqman hunt’asqa karqan profética historiapa achka rakikunam, Daniel chunka hukniyuqpa qhepa suqta versiculonkunapi yapamanta rurasqa kanan karqan. Kimsa geográficota hark’akuna atipaynin, mayqenchus pagano Roma hinallataq papal Roma-taq trono patapi sayarichirqan, chayqa chunka hukniyuq kapitulumpi rikuchisqa kachkan, iskay rikuchiykunaqa kay pachapi musuq Roma yapamanta trono patapi sayarichisqa kanan p’unchawta tipifican. Romaqaqa rikch’ayta sayarichin, hinaspataq Pablo reqsichin papal Romaqa tiemponpi rikurichisqa kasqanta.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.
Ama pipas ama llullachisunkichu ima hinallapipas; chay p’unchayqa mana hamunqachu, ñawpaqta huk hatun witikuy mana chayamunankama, hinaspa hucha runa mana rikuchisqa kanankama, chinkaypa churin; paymi sayan hinaspa hatunchakun tukuy Dios sutichasqa patapi, utaq yupaychasqa patapi; chay hinaqa payqa Dios hina tiyarin Diospa templonpi, kikinmanta rikuchikuspa Dios kasqanta. ¿Manachu yuyarinkichik, qankunawanraq kaspay, kaykunata nisqayta? Kunanqa yachankichikña imachus hark’achkan paypa pacha chayamunanpi rikuchikunampaq. 2 Tesalonicenses 2:3–6.
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
Papakuna kamachiyqa 538 watapi Bibliapa profecianpi pichqañiqin qhapaq suyu hina tronoman yaykurqan, chayrayku askha runakuna, soqtayuq versota yuyarispankuqa, mana iskayrayaspa yuyankumanmi Pabloq ninanqa “Papakuna kamachiyqa 538 watapi rikuchisqa kanqa” nisqanta. Kayqa allinchu kanman, ichaqa aswanqa iskay ñiqin chiqaq kayllam Pablo ima sut’ichasqanmanta. Pabloqa, llapa profetakunahinallataq, p’unchay qhipa p’unchaykunamanta aswan rimashan, manataq kikin pacha tiempomantachu. Payqa rimasharqan imaynatas papakuna kamachiyqa profeciapimanta rikuchisqa kanman chaymanta; profeta kasqanrayku, huk profetakunawanpas huk yuyayllapi kasharqan. Siki siki hina, siq’i siq’i hina, qhawayniyuq mana kaqkunaqa chinkapunku; qhawayniyuq mana kaqkunaqa qhawayniyuq mana kanku, imachus chay qhawayta sayachin chayta mana yachasqankurayku. Roma qhawayta sayachisqanta yachayqa kawsay wañuymanta yachaymi. Pabloqa, huk profetakunawan acuerdopi kaspa, sut’ichashanmi imachus papal Romata rikuchin, pichus qhipa p’unchaykunapa Roman chayqa, “paypa tiempon” kasqanta. Romaqwan huñusqa profético “tiempo”mi imatachus pichus Roma kasqanta rikuchin.
We will continue this study in the next article.
Kay yachayta qatiqkusun hamuq qillqapi.
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
Apóstol Pabloqa, iskay kaq cartanpi Tesalonicensesman qelqasqanpi, hatun apostasiata willarakurqan, chaymi papal atiyniyoq kamachiyta sayarichinanpaq karqan. Paymi nirqan Cristopa punchawnin mana hamunanpaq kasqanta, “ñawpaqta urmay huk sapa karqanman hina mana hamuptinqa, hinaspa huchayoq runa rikuchisqa mana kachkaptinqa, chinkaypa churin; payqa tukuy Dios sutichasqa, otaq yupaychasqa kaqkunapa contranpi sayarispa, pay kikinta llapanman wicharichin, chayhinaqa Dios hina Diospa templonpi tiyaykuspa, pay kikinta Dios kasqanta rikuchin.” Astawanpas, apóstolqa wawqe-panankunata willan: “mana allin kaypa pakasqa imayninqa ñanña llamk’ashan.” 2 Tesalonicenses 2:3, 4, 7. Chay ñawpa p’unchaykunallapipas payqa rikurqanña iglesiaman pantaykuna yaykuyta, chaykunataq papado wiñarinanpaq ñanta allicharqanku.
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
“Pisillamanta pisillaman, qallariypi pakasqa hinallataq ch’inlla, chaymantaqa astawan sut’iman rikurispa, kallpanchakuspa runakunapa yuyayninkuta kamachispa, ‘mana allin ruraypa pakasqa imayna kasqan’ llullachiq, Diosta p’enqachiq llamk’ananta ñawpaqman apaq. Mana yachakuy atina hina pisillamanta, mana iñiqkunapa kustumbrinkunaqa cristianokunapa iglesianman yaykurqanku. Ayniwan allinchakuy chaymanta hinallataq kasqaman hina tukuy munayqa huk tiempollapa hark’asqa karqan, iglesiapa mana iñiq kay pacha kamachiqkuna uranpi sinchi qatiykachaykunata muchusqanrayku. Ichaqa qatiykachay tukukuptin, cristianokunaqa reykunapa wasinkuman hinallataq palaciokunaman yaykuptin, payqa Cristopa, Apostolninkunapapas, pisi-sumaq, humilla kayninta saqerqan, mana iñiq sacerdotekunapa kamachiqkunapapas pompankuta, hatunchakuyninkutapas rantinpi hap’ispa; Diospa mañakusqankunapa rantinpiqa runapa yuyaychaykunata, tradicionninkunatapas churarqan. Tawa pachak watapa qallariyninpi Constantino sutiyuqpa sut’i mana sut’i tikrasqa cristiano kayninmi hatun kusikuyta paqarichirqan; hinallataq kay pachaqa chiqap kaypa rikch’ayninwan p’istuchisqa, iglesiaman purirqan. Kunanqa ismuy llamk’ayqa utqayllaña ñawpaqman purirqan. Mana iñiq kay, atipachisqa hina rikurispapas, atipaqmi tukurqan. Paypa espiritunmi iglesiata kamachirqan. Paypa yachachikuyninkuna, ceremoniankuna, supersticionninkunapas Cristota qatipakusqanku nisqakunapa iñiyninman yupaychayninmanpas chaqrusqa karqanku.”
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
“Kay paganismpa cristianismowan tinkusqa chay kuskanakuyqa profecíapi willasqa ‘huchayoq runa’ nisqapa wiñariyninman apamurqa, paymi Diospa contra sayarispa pay kikinman Diosmanta aswan hatun kayta oqarin. Chay hatun llulla religionpa sistemaqa Satanaspa atiyninpa huk allin llank’asqanmi—paypa kallpachakusqanpa huk monumentonmi, tiyanaman tiyaykukuspa kay pachata paypa munayninman hina kamachiyta munasqanman.” The Great Controversy, 49, 50.