The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
Daniel qillqapi “sapa punchaw” nisqanta William Miller reqsirqan Roma pagana-man utaq paganismoman rikch’akuq unanchaq hina; ichaqa qhepa p’unchaykunapiqa chayqa William Millerpa sayariyninpi kaq cheqaq yachachiykunata qhesachiypa unanchanmi. Chayqa rikuchin tukukuyninta huk hatarikuq mana kasukuyta, 1863 watapi qallarisqanta, Millerpa Moisespa “qanchis kuti” nisqan Levítico iskay chunka suqtayoqpi kaq yuyayninta qhesachispa. Adventismopa “sapa punchaw” nisqapa allin reqsichisqan paganismomanta kasqanta qhesachisqanwanqa, Satanaspa unanchanta Cristopa unanchanman tikrarqanku. Isaiasmi reqsichin kay ruwasqaqa imakunatapas umalliqman churay kasqanta. “Sapa punchaw” nisqapa qhesachisqanqa 1930 watakunapi churasqa karqan (Adventismopa kimsay generaciónninpi), ichaqa 1901 watamanta pacha (Adventismopa iskay generaciónninpi) chayqa huk rimanakuy hinaña karqan. Ñawpa Israel hinallataq, cheqaq kayta pisi-pisimanta qhesachiyqa pusarqan pantayta chaskinankupaq, mayqenchus mana pampachasqa huchapa imaymana kaqninkunata apamurqan.
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
Mana pampachay atipaq hucha, qhichu qhawasqa judíokunapaqqa, rikuchisqa karqan imaynan Cristopa ruwasqankunata Satanaspa ruwasqanman tupachisqankupi. Ñawpaq Israelqa kunan pacha Israelpa hatun unanchanmi, hinaspa kunan pacha Israelqa chay kikillanta ruwarqan, ichaqa qhipaman tikrasqa hina. Satanaspa ruwasqankunata (paganismota), hap’ispa, chay ruwasqankunata Cristoman suticharqanku. Ñawpaq Israelpa hatarikuyninqa Satanasta reyninpaq akllakusqankutapas ukhunpi hap’in.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
Chaymi Pilato chay nisqanta uyarispaqa, Jesus-ta hurqumuran, hinaspan huk tarimay tiyanapi tiyaykukuran, chay sutichasqa “Pavement”, ichaqa hebreo simipiqa “Gabbatha”. Pascua raymipa wakichikuy p’unchawmi karqa, soqtay horata hina; hinaspan judío runakunata nirqa: ¡Qhawariychik, Qankunapa Reyniykichik! Ichaqa paykuna qapariqllaña nirqaku: ¡Apay, apay, chacatapi wañuchiy! Pilato paykunata nirqa: ¿Reyniykichiktachu chacatapi wañuchichisqay? Hatun saserdotekuna kutichirqaku: Manan huk reyniyku kanchu, aswanqa Césarllam. Chaymantan payta paykunaman entregaykurqa chacatapi wañuchisqa kananpaq. Hinaspan Jesus-ta hap’ispanku apakuykurqaku. Juan 19:13–16.
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
Pilatoqa Roma paganaq rantinmi karqan, hinaspa Hermana Whiteqa reqsichin Apocalipsis chunka iskayniyuq capítulo nisqapi hanaq pachamanta qarqosqa dragón nisqaqa Satanás kasqanta; ichaqa huk iskay ñiqipiqa dragón nisqaqa Roma pagana nisqapasmi. Chayrayku dragónqa “sapa p’unchay” nisqawanmi unanchasqa kachkan. Ñawpaq Israelpa hatun hucha pampachayman mana munasqan tukukuyninpi, maypachachus llapa runakunapa ñawpaqenpi willakurqanku: “Manaqa ima reyniyuqchu kayku, Césarlla reyniyku,” nispa, chayqa sut’ita willakusqankuta rikuchirqan paykunaqa reyninpa sujetonkuna kasqankuta, hinaspa chay reyninqa Satanás kasqanta. Diospaq Rey kasqanman chay hatarikuyninqa qallarikurqan Samuel profetapa p’unchayninkunapi, maypachachus Diosta reyninkuta hina qhespichispa, mañakurqanku runa rey qosqa kayta, wakin nacionkunahina kananpaq.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
Chaymiqa Israelpa llapa kurakankuna tantakurkanku, hinaspa Samuelman hamurkanku Ramaman, nispataq payta niranku: Qhawariy, qanqa machuyarqankin, churiykikunataq manam purinkuchu ñanniykipi; kunanqa churapuwayku huk reyta, tukuy nacionkunahina noqaykuta juzgananpaq. Ichaqa Samuelman mana allinchu karqa chayta nisqankuqa: “Qowayku huk reyta noqaykuta juzgananpaq” nispa. Hinaspa Samuelqa Señor Diosman mañakurka. Señor Diosñataq Samuelta nirqan: Uyariy llaqtapa rimayninta tukuy ima nisusqaykipi; manam qantaqa qhesachkunkuchu, aswanqa noqatam qhesachkunku, paykuna patapi ama reynaypaq. Tukuy ruwasqankumanhina, Egiptomanta horqomusqay p’unchawmanta kay p’unchawkama, imaynatachus saqerqawanku hinaspa huk dioskunata servirqanku, chayhinallataq qampaqpas ruwachkanku. 1 Samuel 8:4–8.
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
Ñawpa Israel mana hayk’aqpas reqsirqanchu Diosman qhepaman qhispichisqankuta, nitaq kay pachapi reyta munasqankumanta chayman wiñarispa Mesías-ta chakatasqankukama chayayta, hinaspa Satanás-ta rey ninku hina akllasqankuta. Paykunaq hatarikuyninku kikin-kuq allin-kay yuyayninkuwan ñawinkumanta pakasqa karqa; chay yuyaykunapiqa Dios-ta qhepaman qhispichispa chayraq akllasqa llaqta kasqankuta yuyarqanku, imaraykuchus, nirqanku, Diosqa ch’uya profético ministerio-ta Samuel qhipapasraq sayachirqan.
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
Paykuna qillqaqkunaq proféticota servicionninta pantasqa yuyarirqanku, Diospa profétankuna paykunawan kasqankuta Diospa akllasqan llaqtan kasqankumanta prueban hina creespa. Manan rikurqankuchu Diosmanta ancha karupi kasqankuta, chay profétakunataq paykunata Diosman kutichiyta maskhasharqanku; ichaqa paykuna profétakuna imaynata llamk’asqankutam Diospa pusasqanman hina yuyarirqanku. Kayqa karqanpas tukuy profétakuna paykunaman kachamusqan willakuyninkunata sapa kutin chaskiyta mana munasqankupas. Chay kikillan engañokunaqa Adventismomanpas hamurqan 1863 watapi.
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
Adventismuqa, William Millerpa ministërionninpi huñusqa karqan chay kuyuyta rechazárqan, hinaspataq kikillan watapi, Moiséspa “qanchis kuti” nisqa willakuyta rechazásqankumanta qhepaman, Elíaspa (William Millerpa) apamunan hina, ley nisqawan registrasqa iglesia tukuyta akllarqan. Chay kikillan watapi llullaq profético cuadrota rurarqunku, mayqintachus mana ñawinchay atikurqanchu, nitaq Habacuc 2:3 nisqaman hina manaña “rimay” atirqanchu, imaraykuchus sut’inchanapaq huk handout nisqata munarqan. Habacucpa cuadrosninqa kasqan hinalla ñawinchay atikurqan; chayrayku “rimay” atirqan.
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
Adventismom mana munasqankuta 1863 watapi akllasqankumanta ima kikinkuta qhawarikuyta mana munarqachu; chayqa, paykunapura profetisata hap’irqanku, chaymi sut’ichirqan paykunaqa Apocalipsis qillqapi reqsisqa puchuq llaqtachasqa kasqankuta, mayqinchus Profecía Espíritu-niyuq kashan. Ñawpaq Israelpa kikin espiritunta, kikin sayaynintawan rikuchirqanku; hinaspa, Miller tarisqan ñawpaq joyata chaskiyta qhespichispa qallarisqa hatariyqa, qhipamanmi Millerpa “the daily” sutiyuq joyata reqsisqanta paykunapa chaskiyta qhespichisqankuman pusarqanpas.
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
Kunan pacha Israelqa mana chaskirqachu Millerpa “sapa p’unchay” nisqanmanta yachayta, chayqa huk unancha karqa pagano Romamanta, chaymantaqa huk unancha Satanásmanta; aswanpas nirqanku “sapa p’unchay” nisqaqa Cristopa unanchan kasqanta. Huk rimaypiqa, kunan pacha Israelqa akllakurqan huk satanico unancha Cristopa unanchan hina chaskinanta. Iñataq ñawpaq Israel rimarisqankuman hina, paykunaqa willakurqanku mana huk reyniyoq kasqankuta Césarllamanta, pagano Romapa rantinchasqanmantam, chayqa Satanáspa unanchanmi.
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
Profecíaq aplicacionninman hina, chay akllayqa mañakurqanmi pachaq Israelqa musuqmanta sut’inchananpaq Danielpa qanchis, pusaq, isqun capitulokunata, chay kapitilokunaqa Ulai Mayupi rikuchisqa kasharqan, hinallataq Milleritapa historiapin yachaypa yapakuynin karqan. Paykunaqa chay kapitilokunata tikranankupaqmi kallpachakusqaku, imaraykuchus pusaq kaq capitulopi “sapa p’unchay” nisqaman kinsa kuti chiqanmanta rimarin.
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
Ulai Mayu rikuchisqan qispichisqa karqan historiapa kallpachasqanrayku, Milleritakunaqa mana huknin kay pachapi qhapaq suyukunata rikurqankuchu Cristo kutimunanpaq ñawpaqman chaymanta Wiñay Qhapaq Suyunta sayarichinanpaq, Danielpa iskay ñiqin capítulo nisqanpi rikuchisqa hina. Chayrayku, Roma nisqa tawañiqin qhapaq suyutaqa huk qhapaq suyu hina ishkay rikch’ayniyuq kasqanta hap’irqanku. Chay ishkay rikch’aykunaqa chiqapmanta Danielpa qanchis ñiqinwan pusaq ñiqin capítulokunapi rikuchisqa kanku. Danielqa sut’inchan pusaq ñiqin capítulopi chaskisqan rikuyqa qanchis ñiqin capítulo rikuywan tupachispa unanchasqa kananpaq kasqanta.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
Rey Belsasarpa kamachisqanpa kinsa watañanpi, huk rikuy rikhurimurqan ñuqaman, arí, ñuqaman Danielman, ñawpaqta ñuqaman rikhurimuq rikuy qhepaman. Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Rikch’ariy “ñawpaqta rikhurqan” Danielman, chayqa qanchis kaq capítuloq rikch’ariyninmi karqan.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Babiloniaq rey Belshazarpa ñawpaq watañinpi Danielqa puñunan patapi umanpi musquyta hinaspa rikuykunata rikurqan; chaymantaqa musquyninta qillqarqan, hinaspa imakunapas kasqankumanta tantallata willarqan. Daniel 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
Iskay qhawaykunaqa iskayman rakisqa kayninmi Bibliapi willasqa qhapaq suyukunamanta profecíakunaq, ñawpaqtaq Danielpa iskay ñiqin kapitulumpi rikuchisqa karqan. Babilonia, Medo-Persia, Grecia, hinaspa Roma nisqa tawa qhapaq suyukunaqa qanchis ñiqin kapitulumpi yapamanta rikurichisqa karqan, chaymantaq pusaq ñiqin kapitulumpi hukmanta yapamanta rikurichisqa karqan, ichaqa tawa qhapaq suyukunapa políticopi kaq imaymanakunawan, tawa qhapaq suyukunapa religiosopi kaq imaymanakunawan hukmanyaq t’aqaywan. Daniel qanchispiqa suyukunaqa wañuchiq animalakunawanmi rikuchisqa kanku, ichaqa pusaq ñiqin kapitulumpiqa chay kikillan suyukunaqa santuarioq animalninkunawanmi qawachisqa kanku. Danielqa qanchis ñiqin kapitulumanta chay qhawayta unanchayta munarqan, chaymi Gabriel hamuspa payman sut’incharqan.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
Ñuqa Danielmi sonqoypi llakisqa karqani cuerpoy ukhupin, umaypa musquyninkunataq mancharichiwanku. Chaypi sayaqkunamanta hukman qayllaykurqani, hinaspa tapurqani llapa kaykunamanta cheqaq kayta. Chaymi pay willawarqan, hinaspa yachachiwarqan imakuna niyta munasqanta. Kay hatun uywakuna, tawa kaqkunaqa, tawa reykunam, kay pachamanta hatarimunqaku. Ichaqa Ancha Hanaq Kaqpa ch'uya runankunaqa qhapaq kayta chaskinqaku, hinaspa wiñaypaq qhapaq kayta hap'ipakuwanku, arí, wiñay wiñaypaq. Daniel 7:15–18.
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
Danielman yachachisqa karqan chay tawa uywakunaqa tawa kay pachapiq qhapaq suyu kananpaqmi, Diospa wiñay qhapaq suyun sayarichisqa kanankama, Danielpa iskay ñiqin kapitulonwan hina tupaspa. Tawa kay pachapiq qhapaq suyukuna kananpaqmi karqan, Diospa wiñay qhapaq suyun hamunanta ñawpaqchaspa; chayta rikuchirqan rumipi, orqomanta cuchusqa kaspa iskay ñiqin kapitulo ukhupi tukuy kay pachata hunt’asqa.
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
Paní White Milleritakunapa yachayninta chay tawa qhapaq suyukunamanta aswan karuman aparqan, Apocalipsis qelqap chunka kimsayuq capitulopi allpamanta bestiamanta rimarispa.
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
Kay pachapin huk unanchay qallarichisqa. Profetaqa nin: “Huk bestiataqmi kay allpamanta lluqsimuqta rikurqani; payqa iskay waqrayuqmi karqa, corderohina.” Versículo 11. Kay bestiapa rikch’ayninpas, imayna lluqsisqantapas qawachinmi, chayta representasqan naciónqa ñawpaq unanchaykunawan qawachisqa nacionkunamanta hukniray kasqanta. Hatun qhapaq suyu-kuna, kay pachata kamachiqkunaqa, profeta Danielmanqa mikhuq animal-kunahinaraqmi qawachisqa karqan, “hanaq pacha tawa wayrakuna hatun qochapi maqanakuspa” lluqsimusqankupi. Daniel 7:2. Apocalipsis chunka qanchisniyuqpiqa, huk angelmi sut’incharqan unu-kunaqa “llaqtakuna, achka runakuna, nacionkuna, simikuna” kasqanta. Apocalipsis 17:15. Wayrakunaqa ch’aqwaypa unanchanmi. Hanaq pachamanta tawa wayrakuna hatun qochapi maqanakusqankuqa atipaykunapa, revolucionespa manchay rikch’aykunatam unanchan, chaykunawanmi qhapaq suyu-kuna atiyta tarirqanku. El Gran Conflicto, 439.
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
Uywakunaqa unanchaqkuna kanku atipaykunamanta, kaykunaqa ruwasqa karqan suyuqkuna atiyman chayaspa. Huk mikhuq animalqa profetapi unancharin huk suyuq siyasiy, qullqi, hinallataq awqa kallpanta. Chayllataq suyuqkuna, Danielpa iskay kaq chutaqpi hinallataq qanchis kaqpi representasqa kasqanku, pusaq kaq chutaqpipas representasqa kanku; ichaqa chaypi llapallankuq Diospa santuarionmanta hamuq imaymanawan tinkichisqa kanku, chayhinapin suyuqkunapa diniyuq kayninmanta representanku, imaraykuchus llapallanku Iglesiayuq Estadoyupas hukllachasqa kasqanku.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
Rey Belsasarpa kamachikuyninpa kinsa watañanpi, ñawpaqta rikuchisqa kaq qhepanpi, huk rikuy ñoqaman, Danielman, rikurimurqan. Chay rikuypi rikurqani; hinaspan, rikushaspay, Elam suyupi kaq Susan llaqta palaciopi kasqayta tarirqani; hinaspan rikuypi rikurqani, Ulai mayu patapi kashasqayta. Chaymantan ñawiykunata oqarirqani, rikurqani, hinaspan qhawarirqani: mayu ñawpaqpi huk carnero sayasharqan, iskay waqrayuq; chay iskay waqra altokuna karqan, ichaqa huknin hukninmanta aswan alto karqan, aswan alto kaqtaq qhipaman wiñarqan. Carnerota rikurqani inti haykuna lado-man, chinchay-man, uray-man tanqarispa puriqta; chayhinaqa mana ima uywakunapas paypa ñawpaqninpi sayayta atirqankuchu, nitaq pipas makinpita qespichiyta atirqanchu; aswanpas munasqanman hina rurarqun, hatunyarqantaq. Chayta yuyarishaqtiy, qhawariy, inti yaykuna ladomanta huk chivu urqu llapa pachapa hawanpi hamurqan, mana allpata llamk’aspa; chay chivu urqutaq ñawinkuna chawpinpi reqsisqa huk waqrayuq karqan. Hinaspan hamurqan chay iskay waqrayuq carneroman, mayu ñawpaqpi sayashaqta rikushqayman, kallpan phiñakuyninwan payman phawaykuspa. Payta carneroman qayllaykamusqanta rikurqani, hinaspan paypa contranpi sinchita phiñakurqan, carnerota maqaspa iskaynin waqrantapas p’akirqan; carneropaqtaq manan kallpachu karqan paypa ñawpaqninpi sayananpaq, aswanpas allpaman wikch’uykurqan, saru-sarutaq rurarqun; hinaspan manan pipas carnerota makinpita qespichiyta atirqanchu. Chayraykun chivu urqu ancha hatunyarqan; ichaqa kallpayuqña kashaqtin, hatun waqra p’akirqan; chaypa rantinpi tawa reqsisqa waqrakuna wiñarqamurqan hanaq pacha tawa wayrakunaman. Daniel 8:1–8.
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
Pusaq pusaq kaq capítulo qallarin Daniel nisqanwan, chaypim pay niykan chay pacha Bibliapi profecía nisqapa ñawpaq qhapaq suyup historiapi kawsashasqanta (Babilonia); ichaqa mosqosqampi mana mayqin unanchataq reqsichinchu Babiloniata rikuchinapaq, imaraykuchus qallarin carnero nisqawan, chaymi iskay kaq kay pachapi qhapaq suyu Medo-Persia nisqata rikuchirqan. Babiloniapa unanchan mana kasqanqa munasqa kasqanraykum, imaraykuchus Babiloniapa huk hatun característicanninqa kaymi: suyuqa qichusqa kasqanta, hinaspa chaymanta kutichisqa kasqanta rikuchin, Nebucadnezarpa “qanchis kuti” animal hina kawsasqanwan representasqa hina. Chay “qanchis kuti” ukhupim huk elementu Babilonia espiritualmanta (papado) representasqa kashan, imaraykuchus papadoqa chay suyum kashan qanchis chunka simbólico watakunapi qonqasqa, chay pacha ukhupi wañuchiq ch’akitawan hap’isqa karqan. Danielpa kay mosqoyta chaskisqanta “rey Belsazarpa kamachisqanpa kinsa kaq watanpi” nispa reqsichisqanqa, Babiloniata reqsichin Medo-Persia nisqa iskay kaq suyup ñawpaq kaq suyu hina; ichaqa aswanmi enfatizan Babiloniata pakasqa, utaq qonqasqa suyu hina, mayqinchus huk reypa p’unchayninkunapi qonqasqa kashan.
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
Pusaq p’anqapi kaq uywakunaqa manam michiq uywakunachu; chaykunaqa Diospa wasinpi haywarisqa uywakunam kasharqan. Tawaq kaq qhapaq suyutaqa “huk huch’uy waqra” nisqawanmi rikuchin, manam huk uywawanqa; ichaqa waqrakunaqa Diospa wasinmanmi pertenecerqan, imaraykuchus Diospa wasinpi altarkunaqa waqrayoqmi karqan, chayqa diseño-ninmanta hukninmi karqan.
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
Manam ña willay rikuchisqan tawa qhapaq suyuqkunaqa Danielpa nisqanpi santuarioq simikunawanmi rikuchisqa karqan, chaymantaqa kay capítulopa willakuyninpi achka simikuna kashan Diospa santuario serviciomanta chiqapta lluqsisqa. Kay capítulopi willakuyninqa hebreo simikunawanmi qhawachisqa, chay simikuna santuario serviciomanta apasqa kasqankuwan; hinallataq santuario serviciopi ofrendata haywarinapa rurayninpas kay capítulopa ruwasqan ukhupin sayarichisqam kashan. Danielpa yuyaychasqanman hina, qanchis kaqta pusaq kaqwan kuskata churasqanrayku, qhawayta munasqankunaqa rikunkumanmi qanchis kaq capítulo Bibliapa profecíankunapi qhapaq suyukunapa estado rurayninta reqsisqanmanta, pusaq kaq capítuloqa Bibliapa profecíankunapi qhapaq suyukunapa iglesia rurayninta reqsisqanmanta kasqanta.
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
Adventismoqa kay chiqaqsispamanta kay chiqap yachayta supaypa llullakuy willakuykunawan pakayman apasqa, imaraykuchus kay reqsiyqa rikuchin Millerpa alhajakunan Diospa rurasqanman hina kasqanta. Paykunaqa Millerpa “the daily” nisqanmanta yachayninta chinkachisqankuta rikuchinku hina “Diosqa mana yachayniyoq karqan” nisqanku, imaraykuchus paykuna ninku, Dios Miller-man marco-ta qospa (santo angelkunapa ministeriowninwan), mana chiqap kasqanta.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Qankunata hukman tikrayniykicheqqa cheqaqtapuni manka rurajpa ñiqin llinphika hina qhawasqa kanqa; imaraykutaq rurasqaqa ruwayniyuqninmanta ninqachu: “Manan paychu ruwawarqa”? utaq kamasqa kaqqa kamayniyuqninmanta ninqachu: “Manan payqa yachayniyuqchu”? Isaías 29:16.
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
Millerpaq marconqa karqa profecíakunaq estructura-ninmi pay riqsisqan hinaspa llamk’achisqan; ichaqa 1863 watamanta pacha, Adventismoqa kutirirqan apostata Protestantismopaq hinaspa Catholicismopaq teológiko aplikacionninkunaman, chay hina pakaykuspa Millerpa musquyninpa quri rumi-sumaqkuna-ta. Adventismoqa llullaq marco-ta chaskirqan (imapas encuadrado kaqta), llamk’ayta hinaspa llamk’ay ruwaqta, mana chaskinankupaq. Chayta ruwaspaqa, ninakuqku llamk’ay ruwaqqa mana yachayniyuq kasqanta. Chay marco-ta qhesachiyqa, ñawpaqpas kunanpas, 1798 watapi kichasqa karqan chay yachay yapakusqanta qhesachiymin. Pikunachus yachay yapakusqanta qhesachinku, llamk’ayta hinaspa llamk’ay ruwaqta qhesachinku; Danielpa rimayninman hinaqa, paykunaqa “mana allin runakuna” karqanku.
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 12:10.
Achka runakuna pichasqa kanqaku, yuraqchasqa, hinallataq pruebarisqa; ichaqa mana allin runakunaqa mana allinta ruwaspaqa ruwanqaku: mana mayqen mana allin runapas unanchanqachu; ichaqa yachaqkunaqa unanchanqaku. Daniel 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
“Mana allinkaqkunaqa mana allinta rurankaqku”, chayhinataq sut’ichin cheqaq kayta aswan-aswan wichayman chayarqanku hinaspa qichurqanku. Mana allinkaqkunapa kay marco nisqapa qichusqankuqa Diospa qichusqanmi; chaymantaq Diospas mana allinkaqkunata qichun, llulla marco nisqawan qichuyta ruwasqankumanta.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Llaqtaykunaqa yachay pisi kasqanraykun chinkachisqa kanku: qamqa yachayta wikchʼusqaykirayku, noqapas qamtam wikchʼusqayki, ama ñoqapaq sacerdotecuña kananpaq: Diosniykipa kamachikuyninta qonqarqusqaykirayku, noqapas wawaykikunatam qonqarusaq. Oseas 4:6.
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
Diospa llaqtan, 1844 watamanta 1863 watakama Diospa “sacerdoten” kasqankumanta, William Millerpa ministeriuntaqmi astawan yapasqa “yachayta” mana charisqankurayku qhesachasqa karqanku. Importanteqa Oseaspi versículo soqtaqpa contexto-ninta qhawariy, imaraykuchus contextoqa cheqaq kaypa contranpi astawan hatun yupaychasqa hatarikuq mana kasqanta reqsichin, chaytaq “yachay” nisqawan sutichasqa kachkan.
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
Uyariychis, Israelpa wawakuna, Señorpa siminta: Señorqa kay llaqtapi tiyaqkunawan churanakusqanmi kachkan, kay llaqtapi mana cheqaq kay, mana kuyapayakuq kay, mana Diosmanta yachay kasqanrayku. Juraywan, llullakuywan, wañuchiywan, suwakuywan, wachuqyay huchata ruwaspa, llimpintin lluqsipunku, yawarqa yawarta tupachin. Chayraykun kay llaqtapas llakikunqa, chaypi llapa tiyaqkunapas pisi kallpayasqa kanqaku, chakra uywakunawan kuska, hanaq pacha pichqakunawan kuska; ari, lamar qochapi challwakunapas chinkachisqa kanqaku. Ichaqa ama pipas maqanakuchunchu, amataq hukta piñapayaychunchu: llaqtaykikunaqa sacerdotewan maqanakukuqkunahinami kanku. Chayraykun qamqa punchawpi urmanqi, profetapas tutapi qamwan kuska urmanqa, mamaykitaq usuchisaq. Llaqtayqa yachay mana kasqanraykum chinkachisqa kachkan: yachayta wisch'usqaykirayku, noqapas qamta wisch'usayki, ama ñoqapa sacerdotey kanaykipaq: Diosniykipa kamachikuyninta qunqasqaykirayku, noqapas wawaykikunata qunqasaq. Astawan yapasqa kasqankuman hina, chayhinam contraypi huchallikurqaku: chayraykun paykunapa hatun kayninta p'enqayman tikrarichisaq. Paykunaqa llaqtaypa huchanta mikhunku, mana allin ruwasqankumanta sonqonkuta churanku. Hinaptinmi runa hina sacerdote kanqa: ñanninkumanta paykunata muchuchisaq, ruwasqankuman hinataq kutichisaq. Mikhunqaku, ichaqa mana saqsaqachkanqachu: wachuqyay huchata ruwanqaku, ichaqa mana miranqakuchu: Señorpaq mana uyariyta munasqankurayku.
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
Huachacuy, vinopas, mosoq vinopas sonqota qechun. Llaqtaykunaqa yachachikuyta mañakunku k’ullu taytachankumanta, tawnankupas willan paykunaman; huachacuykunaq espiritunmi pantachirqa paykunata, hinaspapas Diosninkumanta karunchakuspa huachacurqanaku. Orqokunaq puntankupi haywanakunku, moqokunapipis inciensota rupachinku, roble sach’akunapa, álamo sach’akunapa, olmo sach’akunapa uranpi, llanthun allin kasqanrayku; chayraykun ususiykikuna huachacunkaku, warmiykikunapas wachuq kayta ruwankaku. Mana muchuchisqaykichu ususiykikunata huachacusqankumanta, nitaq warmiykikunata wachuq kayta ruwasqankumanta; paykunakikunaqa huachak warmikunawan sapanchakunku, hinaspapas q’apaq warmikunawan haywanakunku; chayraykun mana entiendenq llaqtaqa urmanqa. Qam, Israel, huachacuq kaptikipas, ama Judá huchallikuchunchu; ama Gilgalman hamuychischu, nitaq Bethavenman wichariychischu, amataq juraychischu: “Señor kawsanmi,” nispa. Israelqa kutirikuq wawra vacahinaman hina qhepaman llusq’achkan; kunanqa Señorqa paykunata michinqa hatun pampapi huk corderohina. Efraínqa ídolokunawan huñusqasqan; saqey payta. Upyanankupas hayq’uqmi; mana samayniyuq huachacuytam ruwanku; kamachiqninkunaqa p’enqaywan munanku: “Qoychik,” nispa. Wayraqa riphanankunawan watarqa payta, haywasqankuraykutaq p’enqakusqankumanta. Oseas 4:1–19.
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
Hoseaspa willakuyqa kaymi: “Señorqa allpapi tiyaqkunawanmi churanakuyta charin, imaraykuchus allpapiqa mana cheqaq kaqchu kan, mana khuyapayakuqchu kan, nitaq Diosmanta yachaypas kanchu,” nispa. Adventismom qhepa p’unchaykunapi Diospa llaqtanmi. Chay p’unchaypi allpa pichana runa Millerpa cuartoman hayk’umusqanpi, Adventismoqa, runakunapas, sacerdotekunapas, profetakunapas ukhupi kaspa, “mana entiendenqa urmanqaku,” imaraykuchus paykunaqa “ídolokunawan hukllachasqa” kanqaku. Ídolonkunaqa llulla yachachiykuna kanku, huk llulla marco ukhupi awaysqa.
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
Yachaypa yapaynin mana chaskisqanmanta rikuchisqa hatarikuq hatun awqakuyqa, wiñay wiñayman miraspa, chay chiqaman chayan maypichus paykunaq probacionninku tukukun kay rimaywan: paykunaqa tinkisqa kanku chay q’otoy yachachikuykunawan, mayqenkunachus Millerpa cuartonmanta pichasqa kanku. Paykunaq awqakuyninqa rikuchisqa kashan sapa kutilla wachuq warmi hina mana cheqaq kasqankuta ruwaq kasqankupi. 1863 watamanta pacha probacionpa tukukuyninkama, mana sayk’uspa awqakunku, Señorpa siminmanta wisq’usqa kanankukama.
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
Yachayta qhespichiyta mana chaskiy nisqanku hucha hatarirqan paykunaq “sapa kuti” waqlliy huchata ruwasqankuwan rikuchisqa karqan; chay hebreo simi mana kikillanchu kaptinpas, yuyayninqa hebreo simi “tamid” nisqawan kaqllam, chayqa “sapa kuti”, “mana sayk’uspa” ninanmi; chaymi Danielpa libropi “the daily” nisqaman tikrasqa kashan.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Qatiq qillqapiñam Bibliapi willakuy proféticapi tawa qhapaq suyukunamanta yachayniykuta qhipa qillqapiqa qatiqsunchik.
“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 rikurqani ‘Sapa p’unchaymanta’ nisqaman hina, ‘sacrificio’ nisqa simiqa runakuna yachaywan yapasqa kasqanta, hinaspataq manam qillqasqa qelqamanqa pertenecerunchu; hinaspataq Señorqa chaymanta allin qhawariyta qorqan juicio pacha waqyayta qowaqkunaman. Hukllachasqa kay karqanman hina, 1844 watamanta ñawpaqta, casi llapa runakunaqa ‘Sapa p’unchaymanta’ nisqamanta allin qhawariypi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, chinkasqa kasqapi, huk qhawariykunata hap’ipunku, hinaspataq tutayaywan chinkasqa kay qatiqnin karqan.” Review and Herald, 1 de noviembre de 1850.