Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.
Daniel qillqap chunka hukniyuq kapitulunmanta chunka suqtayuqmanta chunka isqonniyuqkama versículokunaqa rikuchin United States llaqtapi qaylla hamuq domingo kamachikuywan qallariq historiata, Michael sayariqtinkama hinaspa runakunapa gracia pacha wisq’akusqankama. Chayraykun kayqa chaylla kapitulupi tawa chunka hukniyuqmanta tawa chunka pichqayuqkama versículokunapa historiantapas rikuchin.
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. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.
Ichaqa paypa contra hamuqqa sapan munayninman hina ruwanga, mana pipas ñawpaqninpi sayayta atinchu; payqa sumaq allpapi sayarinqa, makinqa tukuchinanpaqmi kanqa. Hinallataqmi uyanta churanga llapa qhapaq kay reino ninta kallpanwan yaykunanpaq, chiqap runakunatawan kuska; chhaynata ruwanqa: warmikunapa ususinnta payman qonqa, payta waqllichinanpaq; ichaqa paypa lado nimpichu sayarinqa, nitaq paypaqchu kanqa. Chaymanta qhipamanqa uyanta iskaykunaman muyurichinqa, askhatataq hapinqa; ichaqa huk kamachiq, kikimpa raykun, paymanta hamuq p’enqayta chinkachinqa; mana kikinpa p’enqayninta, chayta payman kutichinqa. Chaymantataq uyanta kikimpa allpanpa sinchi pukllanman muyurichinqa; ichaqa mitk’akuspam urmanqa, manataq tariykusqachu kanqa. Daniel 11:16–19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
Panílo Whiteñaqa Daniel qillqap chunka hukniyuq kapítulonpa qhipa hunt’akuyninmanta rimarqa, kayhinata nispa: “kay willakuypi hunt’akuspam achka historiakuna yapamanta kutimunqa.” Chusku chunka hukniyuqmanta chusku chunka pichqayuqkama versículokuna kay versículokunapa profétiko historianta yapamanta kutichin. Kay versículokuna hunt’akurqan pagano Roma llaqtakunaq pacha kamachiyta hap’iqtin, ñawpaqta kimsa geográfiko suyukunata atipaspalla.
“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 atiykuchu karqan Antioquspa ñawpaqpi, chay llaqtakunaq norte reyinin kaq Antioquspaqa manam atiykuchu karqan Romanokunapa ñawpaqpi, paykunaña paypa contra hamuspa. Manam mayqin qhapaq suyuqkunapas kay wiñaq atiyniyoq kallpataqa hark’aytaña atirqankuchu. Siriaqa atipachisqa karqan, hinaspa Romanokunapa imperioman yapasqa karqan, Pompeyo, a. C. 65 watapi, Antioquio Asiaticota imaykallanmanta qichuspa, Siriata Romanokunapa huk provinciankama 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 kallpallaqmi Santo Hallp’api sayariyta atinman karqa, hinaspa chayta tukurichinman karqa. Roma llaqtam Diospa runankunawan, judíokunawan, huñunakuywan tinkisqa rikurirqa, ñawpaq watakunapa yupayninpi 162 BC; chay p’unchaymanta pacha proféticopa watap yupayninpi hatun chiqanta hap’in. Ichaqa, Judea llaqtapi kamachiytaqa manam cheqaq atipanakuywan hap’irqachu BC 63 kama; hinaspa chaymanta qhipaman kay hinata.”
“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 suyupa rey Mithridatespa contranman risaq expedicionmanta kutimusqanmanta qhipaman, iskay atipanakuyuqkuna, Hircanowan Aristóbulowan, Judea suyupa coronanrayku maqanakusharqanku. Paykunapa causan Pompeyopa ñawpaqenman hamurqa; paymi utqaylla repararqun Aristóbulopa reclamacionninkuna mana chaninnaq kasqanta; ichaqa munarqan kay asuntota qhipaman churayta, Arabia-man unaymanta munasqan expedicionninta tukuruspan kutimuyta, chaymantataq kutimuspa paykunapa asuntunkunata imayna allin chaymanta, chanin hina rikurikusqanman hina allichayta prometispa. Aristóbuloqa, Pompeyopa cheqaq yuyayninkunata allinta hamut’aspa, Judea-man usqhaylla kutirqa, runankunata armachispa, kallpawan hark’akuyta wakichikurqa, tukuy imapas kaptinpas coronaqa hap’iyllapi waqaychananpaq munaspa, imaraykuchus ñawpaqmantapacha rikurqan hukman qochakuchisqa kananta. Pompeyoqa ayqeqta qatiqllam purirqa. Jerusalénman qayllaykushaspa, Aristóbuloqa rurasqanmantataq pisi-pisimanta wanakuspa, taripaq lloqsimurqa, hinallataq tukuy sonqowan kasukuyta, hatun qullqitawan qospa, asuntota allinchayta munarqa. Pompeyoqa kay ofertata chaskispa, Gabiniota, huk t’aqana soldadokunapa umalliqnin hina, qullqita chaskiq cacharqan. Ichaqa chay teniente general Jerusalénman chayaspa, punkukunata wisq’asqata tarirqa; perqakunapa patanmantañataq willarqanku llaqtaqa mana chay acuerdopi 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 hina mana llullachisqa mana castigonniyuq qhipayta atinqachu nispa, paywan kuska waqaychasqa Aristóbulo-ta cadenakunawan watarqan, hinaspataq llapa ejercitonwan kuska chaylla Jerusalénman marcharqan. Aristóbulo-pa partidariokunaqa llaqtata amachayta munarqanku; Hircano-pa partidariokunaqa punkukunata kichariyta munarqanku. Qhepankunaqa aswan achka kaspa, atipaqtinku, Pompeyo-man llaqtaman mana hark’asqa yaykuy qusqasqa karqan. Chaymantaqa Aristóbulo-pa qatipaqninkunaqa templopa urqunman kutirikurqanku, chay cheqasta amachayta tukuy sunqunkuwan munaspa, imaynatachus Pompeyoqa chayta urmachiyta munarqan hina. Kimsa killa tukukuyninpiqa pirqapi huk p’akiy rurasqa karqan, maqanakuywan yaykunapaq aypaq; hinaspataq chay cheqa espadapa puntanwan hap’isqa karqan. Mancharikuypaq wañuchikuypi qatiqninpiqa chunka iskayniyuq waranqa runakuna wañuchisqa karqanku. Chayqa sonqota kuyuchiq rikuy karqan, nispa historiadorqa qhawachin, Diosta yupaychana ruwanakunapi chay pacha llamk’ashaq sacerdotekunata rikuy, llamp’u makinwan, takyaq munayninwan ima, sapa p’unchaw ruwayninkuta hina qatichispa, paraylla muyuriq manchay ch’aqwayta mana yachasqankuman hina; chaypas muyuriqninpi masinkuna wañuchisqa kaptin, hinallataq achka kuti kikinkupa yawarninku sacrificionkupa yawarninwan chaqrukuptinpas.
“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.
“Awqayta tukuy maqanakuyta, Pompeyo Jerusalén llaqtapa perqankunata thunitusqa, achka llaqtakunata Judea suyumanta Siria suyman apachisqa, chaymantataq judíokunaman tributo churapusqa. Chayhinataq ñawpaq kutipi Jerusalén llaqta atipasqa hina churakusqa karqa chay atiyniyuqpa makinman, mayqinchus ‘sumaq hallp’ nisqata fierro hap’inwan jap’iykuspa 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.’
“‘VERSO 17. Payqaqa ñawinta churanka llapa qhapaq kayninta apamuspalla yaykunanpaq, hinaspa chiqap runakunata paywan kuska; chhaynata ruwanka: warmikunapa ususinmanta hoqta qosqankutaq, payta waqllachispa; ichaqa paypa ladonpiqa manam 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.
“Obispo Newtonqa kay versopaqqa huk ñawinchayta qun, mayqenchus aswan sut’ita yuyayninta rikuchin, kayhinataq: ‘Payqa uyanta churaykunqa kallpawan llapa qhapaq suyuman yaykunanpaq.’ Verso 16qa uraychawarqun Roma runakuna Siriawan Judeata atipakusqankukama. Romaqa ñawpaqtaña Macedoniatawan Traciata atiparusqa karqan. Egiptoqa chaymantaña sapallan puchuq karqan Alejandroq ‘llapa qhapaq suyunmanta’, mana Romaq atiyninman urmachisqa; chay atiyniyoqmi kunan uyanta churaykurqan chay llaqtaman kallpawan yaykunanpaq.
“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.
«Ptolomeo Auletes wañupurqan Cristo manaraq hamuq watapi 51. Payqa Egipto llaqtap corona-tawan reino-ntapas saqërqan kuraq churinman chaymanta ususinman, Ptolomeoman Cleopatratawan. Testamento-npi kamachisqa karqan paykuna hukllapi casarakunankupaq, hukllapi kamachinankupaqpas; hinaspa wayna kasqankurayku, romano runakunap waqaychasqanman churakusqaku. Romano llaqta chay encargo-ta chaskirqan, hinaspataq Pompeyo-ta churarqan Egipto-pa wayna herederokunap waqaychaqnin kananpaq.»
“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.
“Manam pasas qhipamanmi Pompeyowan Caesarwan chawpipi phiñanakuy hatarirqan, hinaspata iskaynin apuykunapura Farsalia sutiyuq reqsisqa hatun maqanakuy ruwasqa karqan. Pompeyo atisqa kaspanmi Egiptoman ayqekurqan. Caesarqa chaymanmi chaylla qatirqan; ichaqa manaraq pay chayaptinmi Pompeyoqa millayta wañuchisqa karqan Ptolomeo rayku, pichus paypa waqaychaqnin kananpaq churakusqa karqan. Chayraykun Caesarqa Pompeyoman qosqa kamachikuyta hap’irqan, Ptolomeopaqwan Cleopatrapaqwan waqaychaqninkuna hina. Egipto suyutam tarirqan ukhupi ch’aqwanakuykunawan qatatichisqata, Ptolomeowan Cleopatrawan huknin-huknin contrankupi tukusqa kasqankurayku, payqa kamachikuypi chaskinan kaq rak’iyninmanta qichusqa kachkaptin. Chaywanpas mana iskayrayaspam Alexandria llaqtapi uraykurqan pisilla kallpawan, 800 caballopi puriqkunawan 3200 puriq soldadokunawan, chay phiñanakuyta uyarispan, allinyachiyta qallarinanpaq. Sasachakuykuna sapa p’unchay yapakuchkaptinmi Caesarqa tarirqan pisilla kallpan mana aypaqchu kasqanta maypi sayasqanta waqaychananpaq; hinaspata chay pacha wayra norte nisqa wayra waqmanta Egiptomanta lluqsiyta mana atispa, Asioman kacharkan, chay suyupi kapuq llapa tropankunata kamachispa yanapayninman utqayllata hamunankupaq.”
“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.
Ancha hatun hatunpacha sonqoyoq kasqanman hina, kamachirqan Ptolomeota Cleopatrawan kuska soldadonkuta waqllachinankupaq, paypa ñawpaqenman rikurimunankupaq paykuna ukhupi churanakuykuta allinchaypaq, hinaspa paypa taripayninman kasukunankupaq. Egipto suyu sapallan qhapaq suyu kasqanrayku, kay hatun sonqoyoq kamachiyqa qhapaq kayninman p’enqay hina qhawasqa karqan; chaymi Egipto runakuna sinchi phiñakuspa maqanakuyman oqarikurqanku. César-taq kutichirqan kayta rurasqanta paykuna taytan Auletes-pa munayninmanta, paymi churisninkunata Roma llaqta senadoman, hinaspa Roma runakunaman waqaychanankupaq saqeykurqan; chay llapa atiynintaq kunanqa consul hina pay kikillanpi churakusqa kasqanta; hinaspa waqaychaq hina, paykunapurapi taripanakunankupaq atiyoq kasqanta.
“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.
“Kay asuntoqa qhipakama paypa ñawpaqenman apanakuq karqan, hinaspa sapa partiypaqa abogadokuna churakurqanku paykunaq causanta rimarinankupaq. Cleopatraqa, jatun romano atipaqpa pisi kallpayuqman urmananman hina kasqanta yachaspan, yuyarqanmi paypa rikch’ay sumaq kayninqa, ima abogadotapas llamk’achiyta atisqanmantapas, astawan allin kaspa paypa favorninpi taripachisqa kananpaq. Mana pipas reqsispa paypa ñawpaqenman chayananpaqmi kay qatiq yachayman rikurirqan: sutinpi pachakunapa q’ipinman sut’ita churakuspa, Apollodorus, Sicilia llaqtamanta sirvienten, huk telawan p’inturqan, watawan watarqan, hinaspa Hércules hina kallpayuq rikrankunapi oqarispa, Césarpa wasinkunaman maskharqan. Romano generalpaq huk regalom apamusqanta nispa, pukyu punkuta yaykuchirqanku, Césarpa ñawpaqenman yaykurqan, hinaspa apamusqan q’ipita chakinkunapa qayllanman churaykurqan. César chay kawsayniyuq q’ipita paskaspan, ¡qhaway! sumaq Cleopatra paypa ñawpaqenpi sayarirqan. Manataqmi chay yachaymanta mana kusikusqa karqanchu; hinaspa, 2 Pedro 2:14 nisqapi sut’inchasqa kaq sunquniyuq runa kasqanrayku, chay hina sumaq warmita ñawpaq kutipi rikuylla, Rollin nisqanman hina, tukuy munasqanta hina paypi llapallan ruwayta atirqan.”
“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.
«Césarqa tukukuyninpi kamachirqan wawqiwan ñañan kuska tiyanankupaq kamachisqa qillqapa munayninman hina. Pothinus, suyupi aswan hatun kamachiqnin, Cleopatra-ta tiyananmanta qarquypi aswan kallpachakuq kasqanrayku, pay kutichisqa kasqanmantam mancharirqan. Chayrayku Césarpa contranpi chikiyninta, awqanakuytawan hatarichiyta qallariq, llaqtamasinkunapa chawpinpi pakasqa simikunawan willarispan qhepanpi Cleopatra-man sapallan atiyninta qunaypaq yuyasqanta. Mana unayllataq hatariy, ch’aqwaypas hamurqan. Achillas, 20,000 runakunapa umalliqnin kaspa, César-ta Alejandríamanta qarqunanpaq hamurqan. Césarqa pisillam runankunata llaqtapa ñankunapi, k’uchukunapipas allinta churarispa, ataceta kutichinapi mana sasachakuyta tarikurqachu. Egiptokunaqa buquenkunata tukuyninta chinkachiyta munarqanku. Payqa paykunkapatataq ruphachispan kutichirqan. Wakinn ruphasqa buquekuna muelleman qayllaykama apasqa kasqanrayku, llaqtapa wakin wasi hatunkuna ninawan hap’isqa karqanku, hinallataq reqsisqa Alejandríapa biblioteca, casi 400,000 volúmenesniyoq, chinkachisqa karqan.»
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
“Awqaqa aswan manchachisqa kaptin, Césarqa tukuy llaqtakunaman, muyuriq llaqtakunamanpas, yanapayninta mañakuspa kacharkan. Hatun atoq barkukuna Asia Menormanta hamurqan yanapananpaq. Mitrídatesqa Egiptoman ripurqan Siriawan Cilicia llaqtakunapi huñusqa soldadokunawan. Antípatro idumeo runapas paywan hukllawasqa karqan kimsa waranqa judío runakunawan. Judío runakuna, Egiptoman yaykuna punkukunata hap’iqkuna, soldadokunata mana hark’aspa pasachirqanku. Mana chay yanapakuyninkuwanqa, llapan yuyaychasqa rurayqa p’akisqa kanman karqan. Kay soldadokunapa chayamunankutaq atipanakuyta tukuchirqan. Nilo mayu qayllapi huk allin ch’iqnisqa maqanakuy rurasqa karqan, Césarpaq tukuy hinantin atiywan tukukuq. Ptolomeoqa ayqekuyta munaspa, mayupi sink’arqan. Chaymantaqa Alejandríawan llapa Egiptopis atipaqman uyariq tukurqan. Romaqa kunanqa Alejandroq qallariy kamachiynin llapan suyuyninta yaykuspa ukhunchakurqan.”
“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.
“Sut’i qillqapi ‘chiqan runakuna’ nisqawanqa mana iskayrayaypaqmi judíokuna nirqanku, payman ñawpaqta rimasqa yanapayninta quqkuna. Kay mana kasqanwanqa, payqa sut’inchasqa pantasqa kanman karqan; kaywanri, Egiptota llapanmanta atiparqan, paypa atiyninman hunt’achispa, a. C. 47.”
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
“‘Warmikunapa ususin, payta waqlliyachispa.’ Césarpa sonqonpi Cleopatrata munay sinchita hatarirqan; paywan huk churinta kapuq kasqanmi historiador nirqan, chaylla kasqanta, Egiptomanta maqanakuy hinallataq sinchi sasachakuy campaña ruwanampaq. Kayrayku Egiptopi aswan unayta qhipakurqan, imayna rurayninkuna mañakusqanmantapas; tutakunata hunt’aspa mikhuyfiestakunapi, machaykunapi, waqlli qollana warmiwan kuska usuchikuspa spendirqan. “Ichaqa,” nisqa profeta, “payqa manan paypa ladonpi sayanqachu, nitaq paypaq kanqachu.” Qhipamanmi Cleopatra Antoniowan hukllawasqa karqan, paymi Augusto Césarpa awqan karqan, hinallataq tukuy atiynta Roma contra churarqan.”
“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’
“‘VERSÍCULO 18. Kay qhipaqa payqa uyanta tikranqa iskaykunaman, achkataraj hap’inqa; ichaqa huk kamachiqmi kikin raykullañanpi paypa quñichisqan p’enqayta tukuchinqa; mana kikinpa p’enqayninwanmi chayta kutichinqa payman.’”
“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.
“Cimerio Bósforo suyu Pharnaces nisqa qhapaqwan maqanakuyqa, unaymanta qhipaman, Egiptomanta anchhuchirqan. ‘Chaypi, awqakuna kasqanman chayaspa,’ nispa nin Prideaux, ‘payqa, manataq pay kikinmanpas nitaq paykunamanpas samayta quspa, chaylla ratopi paykunaman yaykurqan hinaspa tukuy atipayta tarirqan; chaymanta willakuynintaq kimsa simillawan huk masinman qillqarqan: Veni, vidi, vici; hamurqani, rikurqani, atipaykurqani.’ Kay versículopa qhipa kaqninqa wak obscuridadwan muyusqa kachkan, hinaspataq ima-man churana kasqanmanta hukniray yuyaykuna kanku. Wakinkunaqa chayta Césarpa kawsayninpi aswan ñawpaqman churanku, hinaspataq Pompeywan ch’aqwayninpi hunt’akusqanta tarinkuman yuyanku. Ichaqa, ñawpaq kaqpas qhipa kaqpas ruwaykuna, profecíapi sut’inchasqa kashaspa, kay willakuy kaynin kay qillqasqapa hunt’akuyninta mask’ananchikpaq kallpachawanchik Pharnacespa atipasqa kayninmanta Césarpa Roma llaqtapi wañusqan kama, imaynachus qhipa versículopi qhawachisqa kashan hina. Kay p’unchaykunamanta aswan hunt’asqa historiata qhawarispaqa, icha events qhawarichkanman chaykuna kay pasajepa churakuyninta mana sasachayniyuqta ruwananpaq.”
“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’
“‘VERSO 19. Chaymantaqa payqa uyañinta tikraykunqa kikin llaqtanpa sinchi pukllaman: ichaqa mitk’akunqa hinaspa urmankqa, mana tarisqa kanqachu.’”
“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
“Kay atipanakuy qhipamanqa, Césarqa atipaykurqan Pompeyoq partidonninpa qhipa puchuqninkunata, África llaqtapi Catowan Scipiotawan, Españapi Labienuswan Varustawan. Romaman kutimuspan, ‘kikin llaqtanpa pukaranman’, wiñay dictador ruwasqa karqan; hinallataq wakinkaq atiykunawan hatunchasqakuna qoykusqa karqan, chaymi cheqaqpi tukuy imperiopa llapaq kamachiqnin tukurqan. Ichaqa profetaqa nisqanman hina, payqa mitk’akuspa urmangam karqan. Rimayqa qawachin, urmachisqanqa utqaylla, mana suyasqa hina kananmanta, puriyninpi runa mana yuyasqanmanta mitk’akuspa hina. Chayhinataq kay qhariqa, pichqa pachak tinkuykunata maqanakuspa atipaq, waranqa llaqtakunata hap’iq, huk millón pachak iskun chunka iskay waranqa runakunata wañuchiq, manam maqanakuypa qapariynin ukhupi, nitaq ch’aqway pacha hora ukhupiqa urmarqanchu; aswanmi urmarqan ñanninta llamp’u kasqanta, t’ikaikunawan mast’asqa kasqanta yuyashaqtin, chaymantaqa peligro karupi kashaqta yuyasqankupaq; imaraykuchus, senadopa wasinman qori tiyananpi tiyaykukuspa, chay ayllumanta reypa sutinta chaskinanpaq, q’enqakuypa t’uqsinaqa utqaylla sonqonman t’uqsirqan. Cassius, Brutus, huk conspiradorkunawan kuska, payman kallparqamurqanku, hinaspan iskay chunka kinsa ch’akikunawan t’uqsisqa urmarqan. Chayhinataq payqa utqaylla mitk’akuspa urmarqan, manataq tarisqachu, a. C. 44.” Uriah Smith, Daniel and the Revelation, 258–264.
The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.
Rimana Roma paganakunaq (norte llaqtapa qhapaqninpa) tiyanan tronoman churakusqan hunt’akusqanqa huk historia hinam, chaymi rikuchin imamantaq qhipa p’unchaykunapi kawsachkan kay pacha Roma modernaq tronoman wicharisqan, kimsa kutiy huñunakuypi, aswan utqay hamuq domingo kamachiy law nisqapi ruwakusqanmanta. Chay historiaqa hinallataqmi rikuchisqa kachkan kimsa chunka qallarimanta suqta chunka qhipakama versiculokunapi, maypichus reqsisqa karqan ima p’unchaypi papadoqa ñawpaq kuti tronoman churakusqa karqan 538 watapi. Chunka suqniyuqmanta chunka isqunniyuqkama versiculokuna, hinallataq kimsa chunka hukniyuqmanta kimsa chunka suqtayuqkama versiculokuna, iskaynintinmi qhipa wichariyninta hinallataq urmayninta rikuchin Tiro llaqtaq waynuchaq warmimanta. Chay historiaqa hinallataqmi pisqa versiculomanta isqun versiculokama rikuchisqa karqan, maypichus ñawpaq norte llaqtapa qhapaqnin kimsa geografico suyukunata atipaspa sayarichisqa karqan. Chaymanta qhipamanqa sur llaqtapa qhapaqninwan huk tratadoman yaykurqan, ichaqa chay tratadota p’akirqan; chayman kutichispaqa sur llaqtapa qhapaqnin wañuy apaq nanayniyuq ch’akiyta qorqan, hinaptin norte llaqtapa qhapaqninqa Egipto llaqtapa prisionninpi wañurqan.
Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.
Pichqa kaqmanta isqun kama versikulokuna, chunka soqta kaqmanta chunka isqun kama versikulokuna, hinaspa kimsa chunka kaqmanta soqta chunka suqniyuq kama versikulokuna, kimsa profetiku siq’ikunata qunku, chaykunaqa tawa chunka kaqmanta pichqa chunka pichqayuq kama versikulokunapi hunt’akunku. Hermana White nisqanta riqsichispa: “kay profecíapi hunt’asqa historiaqa achka rakiyuqmi kutimunqa”, chiqaqtapuni ninan karqa llapa kapituluqa tawa chunka kaqmanta pichqa chunka pichqayuq kama versikulokunata rikuchisqanta. Ishkay chunka kaqmanta ishkay chunka iskayniyuq kama versikulokunaqa Cristoq paqarisqanta hinaspa wañusqanta reqsichinku; chayrayku tukukuy pacha 1798 watapipas 1989 watapipas Paypa paqarisqanwan representan, hinaspa cruzpi wañusqanqa 1844 wata, octubre killapa iskay chunka iskayniyuq punchawta, hinaspa domingo kamachikuyta representan.
Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.
Qanchis kinsa chunka kimsa kaq versículopi reqsichisqa kachkan judiokunaqwan Romapaq chawpipi rurasqa alianza, Macabeokunaq hatarikuyninpa historiankupi. Chay historiapi “alianza” nisqaqa rikuchisqa kachkan 161 a. C. hinallataq 158 a. C. watakunawan. Macabeokunaq historiankunaqa huk ukhu siq’ita rikuchin, qallariyninta tariq Roma llaqtawan Macabeo judíokunawan alianza ruraypi, judíokunaq qallarichisqanpi, hinaspataq tukukapun judíokuna rimarispa mana huk reyuq kasqankuta, aswanqa Césarllata rey kashan nispa. Qanchis kinsa chunka kimsa kaq versículoqa, sut’itaqmi, qatiqnin qanchis iskay chunka hukniyuq hinallataq qanchis iskay chunka iskayniyuq versículokunam; qanchis iskay chunka hukniyuq versículotaq Cristopa paqarisqanta reqsichin, chaymi profecíapi pacha tukukuypaq tiempun; qanchis iskay chunka iskayniyuq versículotaq chakatasqa wañuyninta reqsichin, chaymi domingo leyta representan.
At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.
Chakana patapi Judíokunaqa César-ta (Roma-ta) kamachiqnin rey-ninkuta hina reqsirqaku, chaymanta iskay chunka kimsayuq versículopi “alianza” nisqaqa Judíokunapa Roma-ta sirvinankupaq akllakusqankupa qallariyninmanta rimarin, Judíokuna Roma-man kasukusqankuta willakusqankupa tukukuyninllapipuni. Judíokunapa tukukuyninqa, chakanapi rikuchisqa hina, qhepanta qatipasqa kachkan Judíokunapa Roma-wan huñunakusqankupa qallariyninwan.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Chunka tawa iskay chunka tawaqniyuqmanta kimsa chunka kama willakunku kimsa pachak soqta chunka watakunamanta, maypim paganu Roma aswan hatun kamachiq hina kamachirqan Actium maqanakuymanta, ñawpaq Cristo paqarinanmanta 31 watapi, Constantinoplaman umalliq llaqtata apachisqa kanankama 330 watapi. Chay kimsa pachak soqta chunka watakuna rikch’achin chunka iskay pachak soqta chunka watakunata, maypim papal Roma aswan hatun kamachiq hina kamachirqan, iskayninku kuskapiqa tawa chunka hukniyuq chankanmanta pacha pacha qhawachkanku, hinallata kimsa kutiy hukllayta, mayqinchus utqay hamuq domingo kamachiypi ruwakunqa, allinchasqa pacha tukukunankama.
All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.
Tukuy historiamanta proféticopi siq’ikuna chunka hukniyuq kaq kapítulopi, Daniel chunka hukniyuqpa qhipa suqta versículonkunaqwan kuskanchakunku; ichaqa pacha tukukuymanta 1989 watapi qallariq profético historia, tawa chunka versículopi rikuchisqa, chaymanta domingo ley tawa chunka hukniyuq versículopi kama, chaymi “Danielpa profecíanmanta qhipa p’unchaykunaman tupuq chay rakhu” nisqa. Tawa chunka versículopi ch’usaqyachisqa saqesqa historiaqa, Jesucristopa Revelaciónninmi, tiempun qayllamushaspa kichasqa rikuchisqa, gracia pacha wichq’aykukunankama manaraq chayashaqtin.
We will continue this study in the next article.
Kay yachakuyta qatiqnin qelqapi mast’arisaqku.
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Diospa kamachikuyninkunata hinaspa Jesucristoq testimunionninta kapunchik, chaymi profeciapa espiritun. Mana chaninnaq rumi kuychiyninkunaqa Diospa siminpi tarikunku. Kay simita maskaqkunaqa yuyayninkuta sut’ita waqaychananku. Manan hayk’aqpas mikhuyta utaq upyayta mana allin munayman qatiykuchwanchu.”
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Kayta ruwanku, umancháq pantasqa kanqa; manañam atinqachu chay hina sinch’i aswan ukhuman allp’ata allayta, kay pachapa historianninta tukukuy qhipa escenasman tupaq imakunapa nisqan yuyayninta tariyta.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Danielpa hinaspa, Apocalipsispa hinaspa qelqasqankuna aswan allinta entiendisqa kaptinqa, iñiqkunaqa tukuyllata hukniray diniyuq kawsayta riqsinqaku. Paykunamanqa hanan pacha kichasqa punkukunamanta chayhina rikuchikuykunata qusqanku, sonqonpas yuyayninpas allinta unanchasqa kananpaq, ima kasqanta tukuynin runakuna wiñachinankupaq chay sumaq kayta tarinankupaq, chaymi sonqonpi ch’uya kaqkunapa premioynin kanqa.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Apunchikqaqa saminchasqa kanqa llapa runakunata, paykuna humillakuywan hinaspa llamp’u sonqowan mask’aspanku hamut’anankupaq ima rurasqa kasqanta Apokalipsispi rikuchisqapi. Kay libruqa achka imakunata apamun, wiñay kawsaywan hunt’asqa hinaspa hatun k’anchaywan junt’a; chayrayku llapa ñawiriqkuna hinaspa ch’aninchaywan mask’aqkuna chaskinku saminchayta chaykunaman, ‘kay willakuy rimaykunata uyariqkuna, hinaspa chaypi qillqasqa imakunata waqaychaqkuna.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Imapas yachakusunqa Apocalipsis nisqapa yachayninmanta—Dioswan llaqtan runakunawan kuskanakuyqa ancha qayllam, sut’inchasqam kasqanta.”
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Hanac pachaq llapa kayninwan kay pachawan sumaq t’inkisqa kasqanta rikun. Danielman rikuchisqa imakunaqa qhipamanmi Patmos Islachapi Juanta qusqa revelacionwan hunt’asqa karqan. Kay iskay librokunaqa allin cuidadowan yachaqasqa kanan. Iskay kuti Daniel tapurqan: ¿Hayk’aqkama kanqa pacha tukukuyninman chayanankama?”
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
«Qan uyarirqani, ichaqa mana entiendirqanichu; chaymi nirqani: “Ay, Señorniy, ¿imataq kaykunapa tukukuynin kanqa?” Hinaspa Paymi nirqan: “Riy, Daniel; simikunam wichq’asqa, sellasqañam kanqa pacha tukukuyninkama. Askha runakunan ch’uyanchasqa kanqaku, yuraccyachisqa kanqaku, pruebasqaña kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspaqmi ruwankaku; hinaspa mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Sapa p’unchaw sacrificiota qichusqa kasqanmantapacha, hinaspa ch’inyayta ruwachiq millay abominación churakusqanmantapacha, waranqa iskay pachak qanchis chunka pusaq p’unchawkuna kanqa. Kusisqan kasun suyaspa, waranqa kimsa pachak pichqa chunka pichqayuq p’unchawkama chayamuq runaqa. Ichaqa qanqa, riy ñanniykita tukukuyninkama; samayta tarinki, hinaspa p’unchawkuna tukukuynipi suertiykipi sayarinki.”»
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Judá ayllumanta Leónmi librota kicharirqa, hinaspataq Juanta qorqa kay qhipa punchawkuna imakuna kananpaq kaqkunamanta revelacionta.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
Danielqa sayayninpi sayasqa kasharqan testimunyuqta apananpaq, chay testimuni tukukuy pacha chayamuqkama sellasqa kasharqan, maypachachus ñawpaq angelpa willakuynin kay pachaqtinman willakusqa kanan karqan. Kay imakunaqa mana tukukuq chaninniyuqmi kay qhipa p'unchaykunapi; ichaqa “askaqmi ch'uyanchasqa, yurayasqa, hinaspa pruebasqa kanqaku,” “millay ruwaqkunaqa millayta ruwaspaqa ruwasqallata ruwanqaku: mana mayqen millay ruwaqpas unanchanqachu.” Ancha cheqaqmi kayqa! Huchaqa Diospa leynin contra huchallikuymi; hinaspa Diospa leyninmanta kachariyta mana chaskiqkunaqa mana unanchanqakuchu ñawpaq, iskay ñiqin, hinaspa kinsa ñiqin angelkunapa willakuyninkunata. Danielpa libroqa Juanman revelasqasqapi kicharisqañam, hinaspa kay pachaq historiayninpa qhipa escenasninman pusawanchik.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.
“¿Wawqinchikkuna yuyarinqankuchu kay p’unchaykuna qhipa p’unchaykunapa manchakuykuna chawpinpi kawsashanchikta? Apocalipsis librota liyiy, Danielwan kuskapi. Kaykunata yachachiychis.” Testimonios para los Ministros, 114, 115.