At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.
“Tukukuy pacha” chaypi, 1798 watapi, Danielpa qillqasqan libro, astawan sut’intaq Ulai mayu nisqawan rikuchisqa rikuy, kicharisqa karqa. Chay rikuy willakurqa tapuywan taripanakuy qallarinasqanta 1844 watapi, octubre killapa 22 punchawninpi. Chay cheqaq kayman sayarichiq versículoqa Daniel qillqapa pusaq ñiqin kapítulonpi, chunka tawañiyuq versículonmi. William Miller, chay willakuypa kicharisqa kayninta reqsinanpaq akllasqa kachaq, mana hayk’aqpas hunt’asqatachu unanchaykurqa llapa chay rikuywan tupaq cheqaqkunata; ichaqa payqa hunt’arqan payman qusqan llamk’ayta.
As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.
Millerqa qallariyta proféticop simin yachayta qallarispan, Bibliapi reqsisqa hinaspa sayachisqa wakin kamachikuykunata profecía nisqapa hamut’anapaq unanchasqa kasqanta entienderqan. Chay kamachikuykuna codificasqa karqan hinaspa William Millerpa Hamut’ana Kamachikuykuna nisqawan reqsisqa karqan. Chay kamachikuykuna inspiraciónwan qollananakusqa kanku hinaspa domingo kamachikuypi ejecutivo juicio qallariyninta willakuqkuna llamk’achkanqaku chay kamachikuykuna kasqankuta reqsisqa kanku. Millerqa testificasqanman hina, Bibliata yachayta Bibliapa qallariyninmanta qallarisqan, hinaspataq chay pachaspi imatachus qhawachkarqan chayta entienderqanmanta qhipamanlla purisqan. Kay ruwaymantaqa facilmi rikuy, Millerpa riqsisqan ñawpaq pachaqa-profecía, 1844 watapi hunt’asqa kasqanta reqsichisqa willakuywan tupaq, Levítico iskay chunka soqtayuqpi “qanchis kuti” nisqa kasqanmi karqan.
Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.
Qelqasqa yachachinchisqa ninmi, angel Gabrielqa, wakin santokuna angelkunawan kuska, Millerpa yuyayninta pusarqan, imaynan Gabrielqa Danielpa, Juan reveladorpa hinaspa Bibliapi llapa profetakunapa yuyayninkunatapas pusarqan chayhinata; imaraykuchus Gabrielta qusqaku rurasqanta, Satanásmi chinkachirqan. Gabrielpa llamk’ayninmi rikuchisqa karqan Satanáspa ñawpaq sutimpi, Lucifer nisqapi, chayqa “k’anchay apaq” ninanmi. Gabrielmi profétiko k’anchayta Miller-man apamurqan, hinaspa chay k’anchayman kasukuspanmi willakuyninta qhawachirqan, mayqen willakuymi yachachirqan tapukuy taripaypa kichakusqanta 22 de octubre de 1844 p’unchawpi.
Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.
Qhipaman qhawarispaqa, William Millerpa ruwasqanta entiyniyta munaqkunaman saqinmi, paymanqa wakin yuyaykuna profetap rimayninmanta qosqa kasqanta reqsinankupaq, chaykunataq aswan qayllamusaq taripaymanta willakuyninta huñuspa ruwanampaq llavikuna tukurqan. Chay llavikunamanta huknin karqan, huk p’unchawqa profetap apaypi huk watawan sut’ichasqa kasqanta pay reqsisqan. Hukñataq karqan profetap huk sayakuynin, chayta pay llamk’achirqan tarisqan profeciakunap siq’ikunanta churaykuspa tinkuchinampaq. Chay sayakuyqa iskay satanaspa atiniyninkunapi sayasqa karqan, chaykunataq Diospa llaqtanta hinaspa Diospa yupaychana wasinta chunyayachirqanku. Llapan Millerpa tarisqankunaqa churakusqa karqanku chay profetap sayakuyninman, chaytaq paganismopa historianta rikuchirqan, chaymanta papalismota qatiqta, iskayninkutaq qatiq qatiq Diospa yupaychana wasinta hinaspa Diospa llaqtanta saruch’arqanku ñawpaq Israelmanta pacha, Cristo Iskay Kutimunan kama.
That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.
Chay willakuy yuraqninmi payta saqerqan tukuy cheqaqkunata chiqapta reqsiyta, 22 octubre 1844 p’unchayta taripay qallarikuynin hina sayachinapaq. Ichaqa chay cheqaq kayqa pisiymi karqan, mana rikuyta atisqanrayku kinsa ñak’achiq atiyniyuq kamachiyta, mayqinchus qatiq hamurqan paganismo chaymantapas papalismo qhepanman, willakuy historiapi. Mana necesariuchu karqan chay cheqaqta rikunanpaq, imaraykuchus paypa llamkaynin karqan 22 octubre 1844 p’unchayta willakuy, hinaspa kinsa ñak’achiq atiyniyuq kamachiy paqariyninqa kichasqa kanqa chay p’unchay qhepaman.
In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.
Danielpa qillqasqanpi “sapa p’unchaw” nisqaman tikrasqa simi, ishkay ch’usaqyachiq atiykunamanta huk ninapaq yuyaychasqankunata kamachisqa huk ruwanakuyman tupachisqanwan, ñawpaqta paganoruma, chaymanta papal Roma qatimuptin, payqa yachasqantaqmi “sapa p’unchaw” nisqaman tikrasqa simi paganismupa unanchan kasqanta, utaq paganorumaqpa. “Tamid” nisqa simiqa, “sapa p’unchaw” nisqaman tikrasqa, Danielqa phichqa kuti llamk’achin. Sapa kutiqa huk unanchawan kuska llamk’achisqa kachkan, chay unanchataq Miller allinta yachasqa papado-ta rikuchisqanta. Papadoqpa unanchanqa, “sapa p’unchaw” nisqawan sapa kuti kuska rikurimuq, ishkay unanchawanmi rikuchisqa kachkan. Mayqin hina kaptinpas, papal atiypa ishkay unanchankunaqa iskayninku papadollatam reqsichin; ichaqa chaywanpas, Daniel “tamid” nisqa simita, “sapa p’unchaw” nisqaman tikrasqata llamk’achispanqa, papadoq unanchanwan kuskam, hinallataq chaymanta ñawpaqpi llamk’achirqan. Millerpa yachaynin, Danielpa qillqasqanpi “sapa p’unchaw” nisqamanta, sayarichirqan chay ruwanakuyta pay rikusqanta, paganismumanta qallarispa papalismoman qatiq ishkay ch’usaqyachiq atiykunapi sayasqata. Millerpa reqsichisqan, Danielpa qillqasqanpi “sapa p’unchaw” nisqata paganismo kasqanmanta, hatun churanakuyman tukunanpaqmi kachkarqan Adventismopi, Adventismopa iskay kaq mirayninpi qallarispa, chayqa 1888 watapi qallariq.
The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.
Miller tarisqan ñawpaq profétic cheqaq kay, 1844 watapi octubre 22 p’unchaymanta yachaypi huk componente hina tarisqanqa, Levítico iskay chunka suqtayuqpi kashan “qanchis kuti” nisqaqa karqan; chaymi 1863 watapi ñawpaqta qhespisqa Millerpa takyasqa cheqaqkuna ukhupi cheqaqta qhesachisqa karqan. Chay qhesachiyqa Adventismopa ñawpaq mirayninta qallarin, paykuna Laodicea nisqa ch’in pampa puriyninpi pantaspa puriyta qallarisqankumanta. Iskay ñiqin mirayqa 1888 watapi Minneapolis General Conference nisqapi qallarin; chaypi rikurisqa hatariy qhepantataq, 1901 watapi Millerpa “sapa p’unchay” nisqanta paganismo kasqanmanta reqsisqanta qhesachiy satanáspa llamk’aynin qallarin. “Sapa p’unchay” nisqamanta allin yachayqa manaraq hunt’asqata saqisqa karqan profetisapa wañusqan qhepamanraq; paymi reqsichirqan Millerpa “sapa p’unchay” nisqamanta allin rikch’ayninpa contranpi wiñachisqa qhawariyqa “hanaq pachamanta qarqosqa angelkuna”wan apamusqa kasqanta. Hunt’asqa qhesachiyqa kinsa ñiqin miraypi, 1931 watapa muyuriyninpi, pasakurqan. Kinsa ñiqin mirayqa 1919 watapi Biblia Conferencia qhepallata W. W. Prescott qelqasqan libro, The Doctrine of Christ sutiyuq, lluqsisqanwan qallarisqa karqan. 1919 watapi kinsa ñiqin miray qallarin hinaspataq 1957 watapi Questions on Doctrine sutiyuq libro lluqsisqankama purirqan.
After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.
Millerpa llamk’asqan Habacucpa iskay tablankunapi (1843 y 1850 watakunapi ñawpaq chartakuna) sut’ichasqa, allin takyasqa ña kasqan qhipamanmi, Señorqa qallarisqa cheqaqta kichariyta: huk kaq, kimsa kaq, ch’usaqyachiq atiyniyuq kasqanta, mayqinchus paganismota papalismotapas qatiq hamunan karqa, hinaspataq Diospa llaqtanta ñak’arichinqa.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.
«Pagano kaypi, chaymanta Papado nisqawan, Satanásqa achka pachak watakuna kamachisqanwan kallpanta rurachkarqa, Diospa cheqaq testigonkuna kay pachamanta chinkachiyta munaspa. Paganokuna papistakunawan kuska kachkarqanku, hukllaña dragónpa espiritunwan kuyuchisqa. Paykunaqa sapallanpi hukniray kasharqanku: Papadoqa, Diosman sirvichkanman hina llullakuyta rurashaspa, aswan peligrosa, aswan sinchi qhapaq awqaqa karqa. Romanismo nisqapa yanapayninwanmi Satanásqa kay pachata prisionerota hina hap’irqa. Diospa iglesian nisqaman sutichakusqa iglesiapis kay pantasqa yuyaypa filasninman apasqa karqa, chaymanta waranqa watamantapas aswan unayta Diospa llaqtanqa dragónpa phiñakuynin ukhunpi ñak’arirqaku. Hinaspa Papadoqa, kallpan qichusqa kashaspa, qatiykachaymanta sayayta munachisqa kaptin, Juanqa huk musuq atiyta rikurqa llaqtapi wiñamusqanta, dragónpa siminta waqyarichinampaq, chay kikin qhapaq millay hinaspa Diosta musphachiq llamk’anata qatiqninpaq. Kay atiyqa, qhipa kaq, iglesiapaq hinaspa Diospa kamachikuyninpaq maqanakunanpaq, ovejapa waqrankunaman rikch’akuq waqra-yuq uywawanmi unanchasqa karqa. Ñawpaqninpi kaq uywakunaqa lamar qochamanta lluqsimurqanku, ichaqa kayqa hallp’amantam lluqsimurqa, chaymi unanchasqa suyupa thak kaypi wiñariyninta rikuchin. “Iskay waqra ovejapaq hina” nisqaqa allinmi rikuchin Estados Unidospa Gobierno nisqapa kasqanta, iskay hatun saphi kamachikuyninpi rikhurisqa: Republicanismo hinaspa Protestantismo. Kay kamachikuykunam suyunchikpa kallpan hinaspa qhapaq kayninpa pakasqa pakarina. Ñawpaqta Amerikapa patanman pakakuy wasita tarirqankuqa kusikurqanku, Papadopa hatunchakuq mañakuyninmanta hinaspa reykuna kamachikuyninpa ñak’ariyninmanta qispisqa suyum chayaptinkuta. Paykunaqa yuyaychakurqanku huk gobiernota sayachiyta, llaqta kamachikuypi hinaspa religionpi qespikaypa ancha hatun cimienton patapi.» Signs of the Times, November 1, 1899.
Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.
Millerqa mana qhawarirqachu kimsa kaq qatiq ñak’arichiq atiyninta, chayraykun ruwasqan wakichisqan mana hunt’asqa karqan, ichaqa llank’ananta hunt’achinapaq allinllata tupaq karqan. Paní White nirqanmi Millerta Diospa akllasqan kachaqnin kasqanta, llank’asqanpi Eliaswan Juan Bautistawan rikch’achisqa kasqanta, llank’anaman waqyakuyninpi Eliseowan rikch’achisqa kasqanta, wañuyninpiqa Moiseswan rikch’achisqa kasqanta. Sagrado historiamanta pisillan runakunan kanku imaynam ángeleskuna sepulturankupa ladonpi suyashanku paykunata kawsarichinankupaq nispa rimanakuyta paqarichiqkuna; ichaqa kayqa Millerpaqqa chay hinan comentario. Llank’asqan pisi churasqa kasqan, payta hatarichisqa historiarayku, mana Millerpa contra rimaychu, aswanpas reqsiylla kananpaq huk necesidádmi, llank’asqan Diospa profético Siminpa cheqaq k’anchayninpi qhawarisqa kananpaq.
Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.
Millerqa qusqa karqan sut’i, angelmanta hamuq kamachiyta, chaywan payqa huk marq’ayniyuq proféticota sayarichiyta atirqan, mayqenchus iskay chinkachiq atiyniyuqkunapi hap’ipakusqa karqan: ñawpaqta paganismpi, chaymantataq papalismopi. Chayrayku, chay iskay atiyniyuqkuna ruwasqan chinkachiymanta aswan ñawpaq historiata reqsichiq profeciakunaqa Millerpaq mana allinta entiendekusqa karqan. Ichaqa mana mayqennin chay pantasqakunaqa Habacucpa iskay santu tablankunaman chayarqanchu, maypichus Millerpa llamk’asqanwan sayarichisqa cimientokuna rikch’achisqa siq’isqa rikuchisqa karqan. Chayraykun inspiraciónqa 1843 watapa gráficomanta qillqayta atirqan, Señorpa makinqa payta pusasqan kasqanta.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Apunchikmi rikuchiwarkanmi 1843 watapa tablanqa paypa makinwan pusasqa kasqanta, hinaspa mana ima partellampas tikrasqa kananpaqchu; yupaykunapas pay munasqan hina kasqankuta. Paypa makinmi wakin yupaykunapi pantasqaman hawaspa karqan hinaspa pakarqan, chayrayku mana pipas rikuyta atirqanchu, paypa makin chinkachisqa kama.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Chaymantataq rikarirqani ‘Sapa Punchaw’ nisqaman hina, ‘sacrificio’ simiqa runapa yachayninwan yapasqa kasqanta, hinaspa mana qillqasqa textoman pertenecerqanchu; hinaspa Señorqa chaypa chiqap qhawariyninta qorqan juicio p’unchay horapa qapariyninta willakuqkunaman. Hukllachasqa kay karqanman hina, 1844 watamanta ñawpaqta, casi llapallanmi ‘Sapa Punchaw’ nisqapa chiqap qhawariyninpi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, pantasqa ch’aqwaypi, huk qhawariykunataña jap’irqanku, hinaspa tutayaywan ch’aqwaywanmi qatiq hamurqan.” Review and Herald, November 1, 1850.
The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.
Anqelkunaq kamachisqanman hina Miller huñusqan cheqaqkunaqa Señormi pusarqan, hinaspa 1843 watapi siq’i qillqapa chaskisqan ukhupi, musquchiyninmi chayta yaykurqan: Millerpa hamut’asqanman hina “sapa p’unchaw” nisqaqa paganismota sut’inchasqan allinmi karqan. Pisqa kutin hebreo simipi “tamid” nisqa, “sapa p’unchaw” nispa tikrasqa, Danielpa qillqanpi rikurin, hinaspataq sapa kutiqa iskay ch’usaqyachiq atiyniyuqkunapa tinkuynintam sut’inchan: ñawpaqta paganismo, chaymanta papalismo.
Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.
Millerpa “sapa p’unchayllapi” nisqamanta yachaynin, paganismopa unanchaqnin hina, paypa apaykachisqan profétic marco ukupi lliwllata ancha allinmi kasqa; imaraykuchus paganismomanta qhipaman papalismom hamuq sapaqnin t’aqanakuy, payman yuyarinapaq punkun tukurqan, chaywanmi lliw profeciakunata, payman entiendenanpaq pusasqa kasqankunata, tinkuchirqan.
At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.
“tukukuy p’unchaypa tiempo”-pi, 1798 watapi, Danielpa qillqan kichasqa karqan, chaymanta ñawpaq pasajeta, Hermanapaq White riqsichisqan hina “chawpi sayay” nisqa, hinaspa adventista kuyuy paqariyninpa “cimientosnin” nisqa karqan, Daniel qillqapa pusaq kaq kapitulumanta, tawa chunka tawayoq versículon.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Tukuy qillqasqa aswanqa tukuy wakinkunamanta, Advento iñiypaq tiyanan simi hinallataq chawpi sayariynin pilarpas karqan kay willakuy: ‘Iskay waranqa kinsa pachak p’unchaykama; chaymantaq santuarioqa llimphuchasqa kanqa.’ [Daniel 8:14.]” The Great Controversy, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Chunka tawa chunka kimsaqniyuq versículopa kutichisqanmi, hinaspa chay kutichiyqa tapukuypa contexto mana kaqtinqa mana ima niyniyuqchu.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chaymantanmi uyarirqani huk santo rimashaqta, hinaspan huk santo nirqan chay rimashaq cierto santoman: “¿Hayk’aqkamaqmi kanqa chay rikuy sapa p’unchay sacrificiomanta, ch’usaqyachiq hucha llump’aymantawan, santuario-ta hinaspa soldado-kunatapas sarusqa kananpaq?” Hinaspan pay niwarqan: “Ishkay waranqa kimsa pachak p’unchaykama; chaymantataq santuarioqa pichasqa kanqa.” Daniel 8:13, 14.
These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.
Kay iskay versiculokunaqa yachaypa yapakuyninpa símbolonninmi, mayqenqa Danielpa qillqasqa libron kicharisqa kaptin “tukukuypa tiempopi”, 1798 watapi, paqarirqan. Chunka kimsayuq versiculonqa reqsichin iskay ch’usaqyachiq atiyninkunata, mayqenkunapi Millerqa profétic modelo nisqanta sayarichirqan. Millerqa chunka kimsayuq versiculopi “sapa p’unchayta” paganismo nisqaman reqsichirqan, hinaspa “ch’usaqyachiypa huchallikuyta” papalismo nisqaman. Ancha importanmi reparayta, angelkunaq Millerman reqsichisqan profétic modeloqa reqsichisqa kasqanta iskay versiculokunapi, mayqenkunaqa yachaypa yapakuyninta representan, mayqenmi historiapi 1798 watapi chayamurqan. Ichaqa Millerqa manam qawasqa kananpaq qusqachu karqan qhipaman profétic escenapi hamuq huk atiyta, hinaspa Diospa llaqtanta qatiykachaqta.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.
“Iskay waqrachayuq manchakuy animalqa dragónpa simiyuq kasqanta rikurqani, hinaspa atiyninqa umanpi kasqanta, chay kamachikuyqa siminmanta lluqsinqa nisqanta. Chaymantataq Qharichakusqakunapa Maman-ta rikurqani; mamanqa mana ususinkunachu karqan, aswanqa paykunamanta sapa, sut’inchasqa t’aqasqa kasqanta. Payqa p’unchayninta ñam karqan, chaypas pasañanña; ususinkunataq, Protestante sectakuna, qatiqninpi hamuqkuna karqanku escenarioman lluqsimuspa mamanpa yuyayninta hina rurayta, imaynachus mamanqa santo runakunata qatiykacharqan. Rikurqanitaq, imaynachus mamanqa atiyninpi uraykachasqa kasqanman hina, ususinkunaqa wiñashaq karqanku, manañataq unayllamanta mamanpa rurasqan atiyninta paykuna rurankaq.” Spalding and Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
Miller mana kimsa kaq atiyniyuqta mana rikuy atisqanrayku, mana allin tukuykunamanmi chayarqan. Millerqa Apocalipsis chunka kimsayuqpi lamar qochamanta uywaqa pagano Roma kasqanta, hallp’amanta uywaqa papal Roma kasqanta riqsichirqan. Apocalipsis chunka qanchisniyuq t’aqapi rurasqan churayninpas pantasqañam karqan, papalismopa iskay kaq ch’usaqyachiq atiyninmanta aswan karuman mast’arikuq profetico historiata mana rikuy atisqanrayku. Chayraykumi, Miller Danielpa profecianpi Romanopa atiyninta riqsichispa, iskay pacha kaq huklla atiyniyoq hinam paykunata qhawaykurqan. Chayqa cheqan churaymi karqan, kunanpas cheqanmi kashan, ichaqa Bibliapa profecianpi suyukunata mana huk imapas Roma nisqawan sutichasqa tawa kaq suyumanta aswan karuman chayaqta unanchayta atichirqanchu. Payqa rikurqan, sut’itapas riqsichirqanmi, Roma nisqa tawa kaq suyuqa iskay pachayuq kasqanta, pagano Roma hinawan papal Roma hina rikuchisqa; ichaqa mana rikuyta atirqanchu papal Romaqa pichqa kaq suyupas kasqanta, chaymanta qhipaman suqta kaq suyu hamunanpaq kasqanta.
In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).
Danielpa iskay kaqpi, Millerita runakuna Bibliapi qelqasqa profeciapa pichqaq reino nisqap imaymana kaqninkunata tawa kaq reinowan huñurqanku. Aswan hatun yuyayman hina qhawarispa, paykunapa churasqanku chiqapmi karqa, ichaqa mana hunt’asqachu; imaraykuchus Bibliapi qelqasqa profeciapa reinokunamanta ñawpaq referencia, qhepa referenciawan hina kikinchasqa kanan tiyan, Jesucristoqa, Alpha Omega kasqanrayku, qallariytaq tukukuyninwan sapa kutin rikuchin. Iskay qatiq reino nisqakunapa sapaqchasqa kasqanta mana rikuy atisqanraykun, Millerpaq mana atikurqachu reqsiyta Apocalipsis chunka iskayniyuq kaqpi paganismo nisqaqa (dragón), Apocalipsis chunka kinsayuq kaqpi lamar qochamanta bestiaqa papalismo nisqaqa (la bestia) kasqanta, hinallataq Apocalipsis chunka kinsayuq kaqpi allpamanta bestiaqa apostata protestantismo nisqaqa (el falso profeta) kasqanta.
Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.
Millerqa mana atisqa rikuriyta atirqachu karqan Apocalipsispa chunka iskayniyuq, chunka kimsayuq kapitukunapi dragónta, bestiata, llulla profetataq kimsa qatiq qatiq reino hina; chayraykutaq, paypa profético yuyayman hina, mana munayta atirqachu iskaynin kapituloqa kay pachata Armagedónman pushaq kimsa atiykunapa qatiq qatiq rikuchisqan kasqanta hap’iyta. Millerman qosqa k’anchayqa paypa mirayninpaq hunt’asqa k’anchay karqan, chay miraynintaq chay k’anchaywanmi suyaychasqa karqan.
The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.
Kimsa chinkay atiyniyuq kallpakunapa k’anchaynin (dragón, bestia, hinaspa llulla profeta), “pacha tukukuypi,” 1989 watapi, Future for America-man qosqa karqa. Danielpa qillqasqanpi kaq pasajemi, Unión Soviéticapa urmayninwan kichasqa karqa, Daniel chunka hukniyuq qhapaqpaq hunt’akusqanman hina, tawa chunka versículopi; chaymi kinsa kaq angelpa k’anchaynin karqa, ichaqa Millerqa ñawpaq kaq angelpa k’anchayninta ñam chaskisqa karqa. Daniel chunka hukniyuq qhapaqpa qhepa soqta versículonkunaqa, Future for America kuyuriyninpa takyaynin hinaspa chawpi sayaynin kasqankuta rikurqanku; hinaspa Daniel chunka hukniyuq qhapaqpa tawa chunka versículonmi chay k’anchayta tukuyta huñun, imaynatachus Daniel pusaqniyuq qhapaqpa chunka kimsayuq hinaspa chunka tawayuq versículonkuna, Millerita kuyuriypi kichasqa k’anchayta tukuyta huñusqanku hinata.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Hinallataq pacha chayamunan tiempopin uray llaqtapa qhapaqnin payta maqanakunqa; hinaspa hanaq llaqtapa qhapaqnin muyu wayra hina paypa contran hamunqa, carruetakunawan, caballopi pureqkunawan, askha barcokunawan ima; hinaspa llaqtakunaman yaykunqa, llapanta unuyachispa pasakunqa. Daniel 11:40.
The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.
Kay versículopi reqsichin “pacha tukukuypi” qallarisqa huk guerra, 1798 watapi, ura qispipi reyninwan hanaq qispipi reyninwan chawpipi kasqanta. Ura qispipi reyqa atheísmo nisqawan huñusqa Francia karqan; chay watallapim papadoman wañuypaq nanayta qusqan. Papadomqa chaypi hanaq qispipi rey hina rikuchisqa kachkan. Profecía nisqaman hina, 1798 watapi Franciaqa Daniel qanchis kaq capítulo nisqapi chunka reino-kunamanta huknin karqan. Chay chunka reino-kunaqa pagano Roma-ta rikuchinku, pagano Roma-taq dragón-ta rikuchin. Papadomqa (hanaq qispipi rey) bestia-ta rikuchin. Chay versículoqa reqsichin hanaq qispipi reyta (papadomta), qallariyninpi wañuypaq nanaynin qusqa kasqanta, qhipamanqa ura qispipi reyta (atheísmo-pa reyninta) kutichinankama sayarichisqanta. Papadom kutichispaq riqsichikusqan pacha, atheísmo-pa reyninqa Francia suyumanmanta unayña kuyusqa karqan Unión Soviética sutiyuq confederaciónman. Franciaqa huk nacionlla karqan; ichaqa versículopi papadom ura qispipi reyta kutichispa maqasqan pacha, ura qispipi reyqa “país-kuna” nisqawan reqsichisqa karqan, imaynan ñawpaq Unión Soviética kasqan hinata.
When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.
Uray llaqtap chincay suyuyninpa rey (papado) kutichikuspantaq hamurqan “carretakunawan”, “caballopi puriq soldadokunawan” hinallataq “achka barcokunawan”. Carretakuna hinaspa caballopi puriq soldadokunaqa maqanakuy kallpapa unanchankuna kanku, barcokunaqa qullqi-kawsay kallpapa unanchankuna kanku. Chay atiyqa, papadowan mana ch’uyachu huñunakuyta ruwarqan Unión Soviética urmachinapaq, Estados Unidos karqan; hinallataq Estados Unidospa iskay kallpankuna Apocalipsis qhelqapa chunka kimsayuq capitulopin reqsichisqa kanku: armaspa kallpanwan hinaspa qullqi-kawsaypa kallpanwan pacha tukuyta papal autoridadpa señalta chaskinankupaq kallpachay atinankun. Runakunaqa señalyuq mana kaspankuqa rantiyta ni vendeyta mana saqesqachu kanqaku; chaymanta aswanpas, mana señalyuq kaspankuqa wañuchisqa kanqaku.
Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.
Chusku tawa chunkaqa chiqapmi reqsichin dragonta (ura llaqtapa reyninta), bestiata (papakuna kamachiyta) hinallataq llulla willakuqta (Estados Unidos-ta). “Pacha tukukuypaq tiempon” 1989 watapi sayachiq saphi chuskuchasqaqa, kimsa ch’inñachiq atiyninkunatan reqsichin, kay pachata Armagedónman pusanku hina; chay hinañataq, Millerita kuyuypa saphi chuskuchasqankupis reqsichirqan iskay ch’inñachiq atiyninkunata, ñawpaqta pagano kayta, chaymantaq papalismo-ta.
The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.
Kay versículoqa qallarin huk maqanakuywan uray llaqtap reywan hanaq llaqtap reywan. Versículopa qallariyninpi (1798) uray llaqtap reyqa atipan, ichaqa versículopi hanaq llaqtap reyqa kutichin hinaspa uray llaqtap reymanta atipan. Versículopa qallariyninqa señalan hanaq llaqtap reywan uray llaqtap reywan maqanakuyta, hinaspa versículopi kaq willakuypa tukukuyninpi chay kikin maqanakuy hanaq llaqtap reykunawan uray llaqtap reykunawan rikuchisqa kashan, ichaqa chinkachisqa ruwaqninmanta huknin-tukuq ruwaykunawan. Qallariyqa señalasqa karqan “pacha tukukuypa tiempon” 1798 watapi, hinaspa tukukuy maqanakuyqa señalan “pacha tukukuypa tiempon” 1989 watapi. Versículoqa qelqasqa testimoniopi ukhunpi apamun Alpha hinaspa Omega firmata, qallariyta hinaspa tukukuyninta.
The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.
Chiqaq versículopa cheqaq historianninqa 1989 watapi Unión Soviéticapa urmananmanta qhepamanraqmi purin, chaymanta versículo cuarenta y unniyoqpi domingo ley kama. Domingo leypi kunan pacha Babiloniaq kimsa-kutiy huñuyninqa utqaylla ruwasqa ruwaykunaq qatipayninwanmi paqarin. Chayrayku versículo cuarentaqa qallarin 1798 watapi wañuchiq k’iri churasqa kaptin, Tiro llaqtaq warmi wayq’eyna qhesachisqa qhespichisqa qonqapusqa kaptin. Versículopi rikuchisqa historiannaq tukukuyninqa llapantam versículo cuarenta y unniyoq domingo leypi tukukun, maypichus wañuchiq k’iri hampisqa kachkan, Tiro llaqtaq warmi wayq’eyna qhesachisqaqa yuyarisqa kachkan. Qallarinaqwan tukukuynaq firmanninqa manam versículopi tarikusqa qillqasqallapichu qillqasqa kachkan, aswanpas versículopi rikuchisqa llapa historiapiwanmi qillqasqa kachkan. Chay versículuqa profético marq’ata reqsichin; chay marq’aqa manam sapa paganismollapichu (dragón) nitaq papalismollapichu (bestia) sayasqa, aswanpas Armagedónman pacha muyuta pushaq kimsa chinkachiq atiyniyuqkunapa estructuranta reqsichin.
Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.
Marco profético nisqan Millerpa willakurqan Diospa mask’asqa taripaynin hamusqanta, hinaspa Future for America-pa marco profético nisqanmi willakun Diospa ejecutiva taripaynin hamusqanta. “Tukuy p’unchaypa tiempo”-pi, 1989 watapi, kimsa-patapi prueba ch’uyanchay ruwanakuy qallarikurqan Daniel chunka hukniyoq qillqapa qhepa soqtan versículonkuna kichasqa kasqanwan Unión Soviética urmayninpi. Millerqa paganismo-ta papalismo-tañam rikurqan, ichaqa mana apostata protestantismo-ta rikuspachu; chay sapaqchayqa allinta unanchasqa kanan tiyan, 1798 watapi kichasqa karqan Ulai Mayu-pa visión nisqanta cheqapta unanchanapaq.
We will continue that consideration in the next article.
Chay yuyaychayta qatiqkunata qhipa qillqapi qatiqkusun.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Manaña waqaychanapaq tiempoqa manañam kanchu. Ñawpaqninchikpiqa sasachakuy pacha kachkan. Kay pachaqa maqanakuy espirituwanmi kuyuchisqa kachkan. Manaraq unayllataqmi profecíakunapi nisqa sasachakuykunap rikchayninkuna pasananpaq kachkan. Danielpa chunka hukniyuq kaqpi profecía nisqanqa casi hunt’asqaña tukuy hunt’ayninman chayaspa. Kay profecía hunt’akusqanman hina pasaq historiapa achka rak’inmi yapamanta kutimuspa qispinqa.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Kimsa chunka kaq versikupin rimaypi rikuchisqa huk kallpamantam, chaymanta nisqaqa: ‘verses 30 through thirty-six quoted.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Kay simikuna, kay simikunapi nisqakunaman rikch’akuq, pasankaqmi.” Manuscript Releases, número 13, 394.