The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
Nabucodonosorpa símbolo, tawa capítulope, admirakuypaqmi. Paypa “qanchis tiemposninkuna” suticharqanmi chay pacha-kutichakuykunata, maypin paganismom (sapa p’unchay ruway), papalismowanpas (ch’usaqyachiy huchallikuq transgresión) p’ampachkarqanku santuario-ta, ejercitotawan.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Chaymantam huk santo rimashaqta uyarisqani, hinaspan huk santo nirqan chay rimashaq cierto santoman: “Haykaqkamataq kanqa chay rikuy, sapa p’unchaw sacrificiomanta, ch’usaqyachiq huchallikuymanta, hinallataq santuario-tawan ejercito-tapas sarusqa kananpaq?” Daniel 8:13.
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
“Iskay santuariuta, chay hinallataq ejercitopas sarusarqanku,” nisqa chunka kimsayuq versiculopi rikuchisqanqa, Diospa ishkay phiñakuyninkunamanta qhipa kaq iskaymanta qhipa kaq “qanchis kuti” nisqatan rikuchin; chaymantataq Nabucodonosorpa “qanchis kuti” nisqanqa Diospa phiñakuyninkunamanta ñawpaq kaq “qanchis kuti” nisqatan rikuchin, ichaqa iskayninku profético nisqapi hukllañanpi hina rikuchisqakanku.
And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.
Chaymantanmi Jerusalén pataman Samariapa cuerdaninta haywarisaq, hinallataq Acabpa wasinpa plomadaninta; Jerusaléntaq pichasaq, imaynachus huk runa huk manq’apaq platota pichan, pichaspa, uyarinman tikraspa. 2 Reyes 21:13.
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
Daniel qanchis pusaqniyuq kapitulumanta, chunka kimsaqniyuq versículopiqa, Diospa phiñakuyninkunapa iskay kaq siqinta rimashan, imaynachus uray kaq Judá suyuman churakusqa, 677 a.C. watapi qallarispa. Nabucodonosorpa “qanchis kutikuna” nisqanqa, Diospa ñawpaq kaq phiñakuyninpa siqinta rikuchin, imaynachus hanaq kaq Israel suyuman churakusqa, 723 a.C. watapi qallarispa. Nabucodonosorpa “qanchis kutikuna” nisqanqa waranqa iskay pachak suqta chunka watakunata rikuchin, chaypi paganismoqa santuario-ta hinallataq ejercito-ta saruch’asqa; chaymanta qhipamanpas waranqa iskay pachak suqta chunka watakunata, chaypi papalismoqa santuario-ta hinallataq ejercito-ta saruch’asqa.
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
Papalismoqa mana imatapas paganismollam, cristianismota willakuywan p’isturisqa kasqallam. “Bautizasqa paganismo” hina, nispa. Catolicismopiqa manam imapas kanchu Cristota utaq cristianismota sut’inchaypaq. Kay pachaq runakunan yachasqaku chay cheqaqta Tutayay P’unchawkunapa historiankupi, ichaqa 1798 watamanta pachaqa kay pacha qonqarpunña. Papadopa sonqonqa paganismopa sonqonwan kikinmi. Religionninta, hinaspa religionespa ritosninkunatapas, kikinllataqmi. Nabucodonosorpa “qanchis kuti” taripasqanqa, uywapa sonqonta qosqa kananwanmi kasqa. Chay uywapa sonqon qosqa kasqanqa chay sonqom karqa paganismopa religionninta rikuchiq, sut’i paganismo kaptinpas utaq catolicismopa rikch’ayninwan p’isturisqa paganismo kaptinpas. Hermana Whiteqa sut’inchanmi Apocalipsis chunka iskayniyoqpi dragón nisqaqa Satanás kasqanta, ichaqa iskay kaq yuyaypiqa Roma pagana kasqantapas.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Chaynaqa, dragón nisqaqa, ñawpaqtaqa, Satanás-ta rikuchin, ichaqa iskay ñiqin yuyaypiqa, pagano Roma-pa unanchaqninmi.” The Great Controversy, 439.
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
Nabucodonosorpa rikuchisqan animalqa “qanchis pacha” nisqapaqmi karqa, dragónpa animalninmi waranqa iskay pachak soqta chunka pichqa p’unchaykunapaq, chaymanta catolicismopa animalninmi huk waranqa iskay pachak soqta chunka pichqa p’unchaykunapaq. Chay p’unchaykunapa tukukuyninpi Nabucodonosorqa Estados Unidos nisqapa unanchaqninmi, paymi qhipaman llulla willakuq. Profecía nisqapiqa Nabucodonosorqa dragónta, animalta, llulla willakuqtawanmi rikuchirqan; kaykunaqa kimsachakusqa atiyniyuqkuna, paykunam espíritu Babiloniata ruwanku, hinaspa kay pachata Armagedónman pusanku. Nabucodonosorqa chiqap Babiloniatam rikuchin, chay hina ruwasqanmantaq qhepa p’unchaykunapa espíritu Babiloniata ruwachkan kimsantin atiyniyuqkunapa unanchaqninpaqmi llamk’achisqa karqa.
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
Chayraq chayraqmi reqsinanchikpaq chayraq chayraq riqsichisqa simbólismota, ñawpaqtaqa Nebuchadnezzarta 1798 watapi tarinanchik ancha importante, maypichus qhapaq kaynin kutichisqa kachkan “qanchis kuti” tukukuyninpi. Kay hina ñanmarkata Daniel qhelqap tawa kaq kapitlonpi sayachisunchik, manaraq qallarishanchikpaq chay kapitlota aswan sistemáticota purichiyta.
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
“tukukuy pacha tukukuypi” 1798 watapi, Danielpa qillqan kichasqa karqa, chay qillqapas chaymanta hunt’arqan imayna aswan-aswan achkha k’anchayta qawachispa iskay rikch’aq yupaychaqkunata pruebananpaq, chuyañachinanpaq, paqarichinanpaq. Danielpa qillqan kichakusqanmi qallarichin kimsa pataman rakinakusqa pruebapa rurayninta, chay pachapi rikuchisqa cheqaq-kunapi sayasqa.
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. Daniel 12:9, 10.
Paymi nirqan: “Riy, Daniel; kay simikunaqa wisq’asqa, sellosqaña kanqa pacha tukukuyman chayanan kama. Achka runakunan chuyachasqa kanqaku, yuraqyachisqa, suyasqa ima; ichaqa mana allin runakunaqa mana allinta ruwaspa purinqaku; mana allin runakunamanta manan mayqenpas entiendenqachu; yachaqkunaqa entiendenqaku.” Daniel 12:9, 10.
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
Libro paqarisqa kichasqa kasqan willakuyqa, Danielpa libronmanta Revelationpa libronwan huñusqa libroq unsealingninpa profétic munaynin, chay libro kichasqa kashan historia pacha kawsaq mirayta pruebananpaqmi. Daniel chunka iskayniyuqpi, kimsa pacha-profecíakuna reqsichisqa kanku. Ñawpaq kaqmi waranqa iskay pachak soqtachunka watakuna, maypichus santokunaq atiniyninku ch’iqchisqa kanan karqa.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Qanmi Daniel, simikuna wichq’ay, qillqasqatapas sellay tukukuypa pacha chayamunan kama: achkakuna kayman chayman purinqaku, yachaypas miranqa. Chaymantataq ñuqa Daniel qhawarirqani, hinaspa qhawariy, huk iskay runakuna sayasharqanku, huknin mayupa patan kay ladopi, huknintaq mayupa patan wak ladopi. Hinaspa huknin nirqan linu p’achawan p’achasqa runaman, mayupa unu patapi kashaqman: Kay musphaykunapa tukukuyninqa hayk’aqkamataq kanqa? Hinaspa uyarirqani linu p’achawan p’achasqa runata, mayupa unu patapi kashaqta, paña makinta lluq’i makintawan hanaq pacha-man oqarispa, wiñaypaq kawsajpa sutinpi jurashaqta: huk pacha, iskay pacha, kuskan pachakama kanqa; santokuna llaqtapa kallpan ch’iqichisqa tukuruptinmi kay llapa imakuna hunt’akunqa. Daniel 12:4–7.
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
Iskay chunka iskayniyuq kaq chunka iskayniyuq p’unchawkuna, chay chunka iskayniyuq t’aqapi wakin iskay profétic pacha kanku: waranqa iskay pachak isqun chunka p’unchawkuna, hinallataq waranqa kimsa pachak kimsa chunka phisqayuq p’unchawkuna.
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. Daniel 12:8–12.
Uyarirqani, ichaqa mana entienderqanichu; chaymi nirqani: Ay Señorniy, ¿imataq kaykunapa tukukuynin kanqa? Hinaspa paymi nirqan: Puriy, Daniel; simikunaqa wisq’asqa, sellasqa kachkan tukuy p’unchaykuna tukukuynin pacha kama. Achka runakunan mayllakusqa kanqaku, yuraqchasqa kanqaku, pruebaman churakusqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspaqmi ruwanqaku; mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Sapa p’unchay sacrificio qichusqa kasqanmantapacha, hinaspa ch’inyayta ruraq millay abominación sayachisqa kasqan kama, waranqa ishkay pachak isqun chunka p’unchaymi kanqa. Kusisqa kachun chay suyaq, hinaspa waranqa kimsa pachak phisqa chunka phisqayuq p’unchayman chayaq. Daniel 12:8–12.
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
Kay versículokunapiqa iskay kuti rimarisqa hinaspa sut’inchasqa kachkan “tukukuypa pacha” nisqaqa, Danielpa siminkuna kicharisqa kanankupaq pacha hina. “Tukukuypa pacha” nisqapi kicharisqa kanankupaq rimarisqa simikunaqa kinsa profecía pacha-kunam: waranqa iskay pachak soqta chunka (huk pacha, iskay pachakuna, hinaspa kuskan), waranqa iskay pachak isqon chunka, hinaspa waranqa kinsa pachak kimsa chunka phisqa. Kinsa pachakunamanta iskayniyuqmi “p’unchawkuna” nisqa sut’inchasqa kanku. Kinsa pachakunamanta iskayniyuqmi 1798 watapi tukukusqa, hukñataq 1843 watapa ancha tukuyninpi tukukusqa. Chayqa 1843 watapa ancha tukuyninpin kachkan, imaraykuchus versículoqa nin: “kusisqa kachun suyakuq hinaspa chayamun…”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
“Hamun” nisqaqa nin: tupaykun. Chayrayku kusisqa kan pay suyakuq, hinallataq 1844 watapa ñawpaq p’unchayninman tupaq. Chunka sipaspa rikch’ayninmanta parabolapi unaychasqa pacha qallarikurqan Miller llaqtamasikunapa willakuyninpi ñawpaq llakikuywan, chay llakikuytaq chayarqan 1843 watapa ancha qhipa p’unchayninpi; 1843 watapa ancha qhipa p’unchaynintaq 1844 watapa ancha ñawpaq p’unchayninman tupan. Suyakuypa saminchasqa kaynin qallarikurqan unaychasqa pacha qallarikusqanpi, ñawpaq llakikuywan.
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
Kay versículokunapiqa aswan achka imakunam rimarinapaq kashan, ichaqa kaypi yuyaychasqanchikqa Danielpa profétiko ruwananmi. Danielpa libropa munaynin, chay pasajepi Danielpa sut’inchasqan hinam, libro kicharisqa kaptin kimsa patapi huk pruebanapaq rurayninta paqarichiy. Danielman nisqa karqan ñanninta purinanta puchuy pacha chayamunankama, chaypim libro kicharisqa kanan karqan. Capítulopa tukukuyninqa sinchita sut’inchan imapas pasananta puchuy pacha chayamuchkaptin.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Qanqa ñanniykipi puriy p’unchaykuna tukukunankama; qanqa samayta tarinki, hinaspa p’unchaykuna tukukuyninpi rakinaykipi sayanki. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Danielpa qillqasqan libronqa tiyanan karqa paypa rak’inpi profetismo p’unchaykunapa tukukuyninpi Danielpa.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Diospa huk runaman huk sapa llamk’ayta ruwanampaq quptinqa, chay runaqa Daniel hina paypa rak’inpi, paypa cheqanpi sayarinanmi, Diospa qayakuyninta kutichinampaq wakichisqa, Paypa munayninta hunt’anampaq wakichisqa.” Manuscript Releases, volumen 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
Tukukuypi pachak watapi 1798 watapi, Danielqa sayarqan churakusqanpi; chayta rikuchin chunka kimsayuq versículopi “p’unchaykunapa tukukuyninpi” nisqawan. Nabucodonosorpa qanchis kuti qarqosqa kayninpa tukukuyninmi 1798 watata reqsichin, imaraykuchus tukukurqan “p’unchaykunapa tukukuyninpi.”
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Hina p’unchaykuna tukukuyninpi, ñoqa Nabucodonosor hanaq pacha-man ñawiykuna-ta oqarirqani; yuyayniyqa kutimuwarqanmi; hinaspan Ancha Hanaqta saminchirqani, wiñaypaq kawsajtaqtaq hatuncharqani, yupaycharqani ima; paypa kamachikuyninqa wiñay kamachikuymin, qhapaq suyunpas miraymanta miraykama kachkan. Kay pachapi llapa tiyaqkunaqa mana imapas hina yupasqañam kanku; payqa munasqanman hina ruwan hanaq pacha soldadokunapi, kay pachapi tiyaqkunap chawpinpipas; manataq pipas makinta hark’ayta atinchu, nitaq ninmanchu: “¿Imatataq ruwashanki?” Chay pachallapi yuyayniy kutimuwarqan; qhapaq suyuypa sumaq kayninrayku, hatun kayniypas lliphipiyniypas kutimuwarqanku; yachachiqniykunapas, apuqniykunapas maskhawarqanku; hinaspan qhapaq suyuypi sayachisqa karqani, aswan allin hatun kaytaq yapasqa karqan ñoqaman. Kunanqa ñoqa Nabucodonosor hanaq pachapa Qhapaq Reyninta hatunchani, oqarini, yupaychanipas; paypa llapa ruwasqankunaqa cheqaq kanku, ñankunapas taripaq kaymi; hatunchakuspa puriqkunataq urayachiyta atin. Daniel 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
“p’unchaykunapa tukukuynin” nisqa rimayqa 1798 watapi tukuy p’unchaykunapa tukukuynin pacha kasqanta rikuchin. Chay pachapi Nabucodonosorqa qhapaq suyuyninpi sayachisqa karqa, mayqinchus manaña paganismpa, papalismopaq animal-kunapa historiannachu karqa. Chay pachapin Nabucodonosorqa hunt’asqa tukusqa huk runata rikuchirqan, hinallataq Biblia-pa profecianpi allpa animalta rikuchirqan, mayqinchus 1798 watapi kamachiyta qallarin, corderohina qallarispa, ichaqa qhipaman dragónhina rimananpaq churakusqa karqa. Payqa chay allpa animalta rikuchin, mayqinchus Isaías iskay chunka kimsayuq nisqapa hunt’akuyninpi qanchis chunka simbólico watakunata kamachinqa, imaynan literal qhapaq suyuynin qanchis chunka literal watakunata kamachirqan hina. Simbolismonqa “air tight” nisqahinapuni kachkan.
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
Nabucodonosorqa profecía nisqapi tawaqchasqa t’inkisqatan rikuchin, Apocalipsis libroq chunka iskayniyuq, chunka kimsaqniyuq kapitukunapi kinsa atiykunaman riksichisqa kasqankuwan. Chaypiqa sut’inchasqa kashanku dragón hina, lamar qochaq uywa hina, hallp’aq uywa hinapas. Apocalipsis chunka suqtayuqpiqa sut’inchasqa kashanku chay kinsa atiykuna hina, kay pachata Armagedónman pushaqkuna kasqankuta. Nabucodonosorpa “qanchis tiempos” nisqanqa, chay kinsa uywakunata hukllachaspa watakun, imaraykuchus cheqaq Babiloniaqa espiritu Babiloniata rikuchin; hinallataq Daniel libropi tarikusqa profecía siq’iqa Apocalipsis libroppipas hap’isqa kachkan, iskaynin librokunaqa huknin hukninta hunt’achispa allinchasqankurayku.
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
Nabucodonosorqa rikuchin 1798 wata kasqanta huk willakuy rimaypi tinkuchiq hina, dragónwan, animalwan, hinaspa profeta llullaqwanpas. 1798qa karqa “tukukuy pacha” ñawpaq angelpa willakuyninpaq hinaspa Millerita historiapaq. William Millerqa pusasqa karqa llapa profecía nisqan ruwasqanta sayachinampaq, dragón paganismopa hinaspa animal catolicismopa reqsisqanman hina; ichaqa manam rikurqachu Estados Unidos kasqanta allpa animal hina hinaspa profeta llullaq hina. Payqa atirqan rikuyta historiata “tukukuy pacha” manaraq chayamuptin 1798 watapi, ichaqa hamuq pachaqa manaraq chayamurqachu. “Tukukuy pacha” nisqapi 1989 watapi, chay kimsa atiyniyuqkunaqa hinan reqsisqa kanqaku.
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
1798 watapi, dragonta beastwanpas proféticamente reqsiykuynin kichasqa kasqanta, qanchis, pusaq, isqun capítulo-kunapi Ulai Mayu rikuchin. 1989 watapi, dragonta, beastta, llulla profétatapas proféticamente reqsiykuynin kichasqa kasqanta, chunka, chunka hukniyuq, chunka iskayniyuq capítulo-kunapi Hiddekel Mayu rikuchin. Nabucodonosorqa ñawpaq angelpa kuyuriyninta rikuchin, chaymi 1798 watapi chayamusqa; payqa Belsasarpa unanchanmi, paytaq kinsa kaq angelpa kuyuriyninta rikuchin, chaymi 1989 watapi chayamusqa. Chayraykun, tawa capítulo-pi Nabucodonosorpa iskay kaq musquyninqa, ñawpaq angelpa willakuyninta rikuchin.
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
Nabucodonosorpa “qanchis kutikuna” tukukurqan “pacha tukukuypi” 1798 watapi, hamuq taripaymanta willakuq waqyaypa chayamusqanwan. “P’unchaykunapa tukukuyninpi”, payqa tikrasqa runam, chayrayku kay pachamanta uywapa Republicano waqranm rikch’ayninmi, maypachachus oveja hina karqan. Chay pachallapi hinallataq kay pachamanta uywapa Filadelfia Protestantem waqranm rikch’aynintapas riqsichin.
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
Babiloniapa ñawpaq rey kasqanrayku, payqa Babiloniapa qhipa reynin Belsasar-ta rikuchin. Paypa taripakusqanqa Nimrodpa taripakusqanwan unanchasqa karqan, chaymantaq Belsasarpa taripakusqantapas unancharqan. Paypa taripakusqanqa 1844 watapi octubre killapa 22 p’unchawninpi allinta mask’asqa taripakuy kicharikusqanta rikuchirqan.
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
Rey Nabucodonosorqa, tukuy llaqtakunaman, suyunakunaman, rimaykunamanpas, kay pachapi tukuy maypipas tiyakkunaman: allin kawsayqa qankunaman yapaykusqa kachun. Ñuqaqa allinmi yuyarirqani qankunaman rikuchinaypaq hanaq Diospa ñuqaman ruwasqan señalkunata, musphay ruwanakunatapas. ¡May ancha hatunmi señalkunaqa! ¡May ancha kallpasapaqmi musphay ruwanakunaqa! Paypa qhapaq suyunqa wiñay suyum, kamachikuynintaq miraymanta miraykama. Ñuqa Nabucodonosorqa wasiypi samasqañam karqani, palacioypitaq allin qispisqa wiñashaq hina kawsarqani. Musquyta rikurqani, chaymi mancharichiwarqan; puñunaypi yuyaykuna, umaypa rikuykuna ima, chaykunaqa llakichiwanku. Daniel 4:1–5.
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
Musquyqa Nabucodonosorta manchachirqan, hinaspa chay musquypa unanchayninmi ñawpaq angelpa wiñay allin willakuyninta rikuchin, mayqinchus runakunata “Diosman manchakuychik” nispa kamachin.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Hinaqmi rikurqani huknin angelta hanaq pacha chawpinpi phawachkaqta, wiñay allin willakuyta apaqta kay pachapi tiyaqkunaman willanampaq, tukuy suyuman, aylluman, simiman, llaqtamanpas, sinchi kunkawan nispa: Diosta manchakuychik, paymanpas hatunchayta qoychik; paypa taripay horasnin chayamunña; yupaychaychiktaq hanaq pachata, kay pachata, lamar qochata, unu pukyukunatapas ruraqta. Apocalipsis 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
Wiñay allin willakuyqa kimsa pasupi kashan; ñawpaq pasuqa, ñawpaq angilpi rikuchisqa hina, Diosman manchakuymi; iskay ñiqin pasuqa payman hatunchay qhaway churasqaykim; kinsa ñiqinpas paypa taripay horasninwanmi rikuchisqa. “Gloria” nisqaqa caractermi sut’inchan, chaymi Nimrodpa hatariynin willakuypi iskay ñiqin “riy” nisqapi llaqtapa torrewan ima characternin kasqanta mask’aspa qhawarirqanku. Chayqa huk taripaymi karqa, mayqinpi ñawpaqta mask’aspa qhawanakuq. Iglesiatawan estadota huñuyqa bestiapa imagenninmi; Nimrodpa iskay ñiqin pasunpas bestiapa imagenninta rikuchiyllapi karqa. Ichataq wiñay allin willakuypa iskay ñiqin pasunqa Diospa characterninpa hatunchasqanta ruran, mana Nimrodpa-tachu.
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
Nabucodonosorpa manchakusqanqa ñawpaq pruebanpa unanchaqninmi, imaynachus Danielpa ajllakusqan Babiloniapa mikhunanta mana mikhunampaq karqan, Danielqa Diosta manchakusqanrayku. Ñawpaq angelqa historiapi 1798 watapi chayamurqan, chaymanta qhepamanqa atiychasqa karqan 1840 wata, agosto killapa 11 p’unchawninpi. Nabucodonosorpa musquyninqa ñawpaq willakuypa chayamunanta churan pacha tukukuypi, 1798 watapi.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.
Huk musquyta rikusqaymi mancharichiwaraqni, puñunay patapi yuyaykuna, umaypa rikuykuna ima, chinkachiwaraqni. Chayrayku kamachiyta rurarqani, Babiloniapi llapa yachaqkunata ñawpaqniyman pusamunanpaq, musquypa ima niyninta willawanankupaq. Hinaptin yaykurqanku layqakuna, qoyllur qawaqkuna, Caldea runakuna, layqachaqkuna ima; ñawpaqnkupi musquyta willarqani, ichaqa manam ima niyninta reqsichiwanku-chu. Ichaqa qhipallapi Daniel yaykurqa ñawpaqniyman, sutinmi Beltesasar, diosniypa sutinman hina sutichasqa, paypim kachkan chay santo dioskunaq espiritun; paymanmi musquyta willarqani, nispa: “Beltesasar, layqakunaq kamachiqnin, yachanimi santo dioskunaq espiritun qampin kashanta, mana ima pakasqapas qamtachu sasachasunki; willaway ari musquyniypa rikuykunata rikusqayta, hinallataq ima niynintapas.” Daniel 4:5–9.
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
1798 watapi tukukuypi qallariq willakuy chayamunan, Nabucodonosorpa manchakusqanwan rikuchisqa kaq, Danielpa qillqan kichasqa kananpaq kasqan p’unchawta señalan.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … 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. Daniel 12:4, 9, 10.
Qanmi, Daniel, simikunata wisq’ay, liwrutaq sellay tukukuy pacha chayamunankama: achkakuna kayman chayman purinqaku, yachaytaq yapakunqa. … Hinaspan nirqan: Rillayña, Daniel; simikunaqa wisq’asqa, sellasqataq kachkan tukukuy pacha chayamunankama. Achkakuna mayllakusqa kanqaku, yuracchasqataq, pruebaykusqataq; ichaqa mana allinkunaqa mana allinta ruwayllapi purinqaku: mana mayqin mana allin runapas entiendenqachu; yachaqkunaqa entiendenqaku. Daniel 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
Danielpa qillqa “tukukuy pacha”pi kichasqa kaptin, runakuna qayasqa karqanku hamuspa yachaypa yapakusqanta mask’anankupaq, chay qayasqa qhepaman ishkay laya yupaychakuqkunata paqarichirqan. Huk laya mana entiendenmanchu karqan, huk layaqa entiendenman karqan. Babiloniapa yachaysapa runankuna, “layqakuna, qoyllurkuna qhawaqkuna, caldeokuna, hinaspa watuqkuna” nisqakuna hina rikuchisqa, mana entiendenmanchu karqanku, ichaqa Danielqa entiendenman karqan. Babiloniapa “yachaysapa runankuna” mana entiendenmanchu karqanku, chayrayku millay runakunata rikuchinku. Danielqa yachaysapa runakunata rikuchirqan.
We will continue Daniel chapter four in the next article.
Qatiq qillqapiñataqmi Danielpa tawa kapítulonta hamuq qillqapi qatipasaqku.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Diospa rurayninman mana cheqaq sonqowan kasqakunaqa prinsipiyopim pisiyniyuq kanku; imamanta ruwayta munasqankupas mana hina kasqachu tukuy imaymana kasqapi allin kaqta akllanankupaq pusayta atinanpaq. Diospa sirviqkunaqa lliw pacha yuyarinankum kanku patronninkuq ñawin uranpi kasqankuta. Belshazarpa sacrilegio fiestanta qhawaq kaqqa kunanpas kachkan tukuy institucionninchiskunapi, comerciantepa contabilidad wasinpi, sapaq taller ukhupipas; hinaspa yawarniynaq makiqa cheqaqtapuni qillqashan qampa saqesqaykita, imaynatachus qillqarqan blasfemo reypa manchay taripayninta. Belshazarpa huchachasqanqa ninapa siminkunawanmi qillqasqa karqan: ‘Qamqa balanzakunapi tupusqañam kanki, hinaspa pisiyasqa tarikunkim’; hinaspa Dios qospasqa obligacionniykikunata mana hunt’achinki chayqa, qampa huchachakuyniykipas chayllataqmi kanqa.” Messages to Young People, 229.