The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Danielpa, Revelaciónpa librokunaqa hukllam kanku, Bibliam huk libro kasqanmanta hinallataq, Antiguo Testamentowan Nuevo Testamentowan churasqa.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Jesúspa kawsayninmanta, wañuyninmanta, kawsarimpuyninmantapas, Diospa Churin kasqan hina, mana hunt’asqata qhawachiy atikunmanchu, Manaq Ñawpaq Testamentopi kaq testimonio mana kaspaqa. Cristoqa Manaq Ñawpaq Testamentopin sut’in rikuchisqa kachkan, Musuq Testamentopin hina. Hukninqa hamuq Salvador-manta testifican, huknintaq profetakuna nisqankuman hina hamusqa Salvador-manta testifican. Qespichiypa planonta allinta chaninchaspa yachaypaqqa, Manaq Ñawpaq Testamentopa Qelqasqanta sumaqta, sapa ukhunta entiendenapaq yachanapaqmi kanan. Profétikupaq ñawpaq p’unchawkunamanta hamuq hatunchasqa k’anchaymi Cristopa kawsayninta, hinallataq Musuq Testamentopa yachachiykunata sut’in kaywan sumaq kaywanpas rikuchin. Jesuspa milagrokunanqa paypa divinidadninpa huk prueba kanku; ichaqa aswan kallpayoq pruebakuna payqa kay pachapa Redentor kasqanpaqqa tarikunku Manaq Ñawpaq Testamentopi profecíakunapi, Musuq Testamentopi historiatawan tupachisqa kaspa. Jesusqa judíokunata nirqan: ‘Qelqasqakunata mask’aychis; chaykunapin yuyankichis wiñay kawsayta chariychis nispa, hinaspan chaykuna noqamanta testificanku.’ Chay p’unchawkunapiqa mana huk qelqasqapas karqanchu, Manaq Ñawpaq Testamentopa qelqasqanllam karqan; chayraykun Salvadorpa kamachikuyninqa sut’inmi.” Spirit of Prophecy, volumen 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Aswan kallpachaq qhawayqa, pichus imatas Cristo kasqanmanta, tarikun ñawpa Testamentoq willakuy qhelqapi willasqa profeciakunata mushuq Testamentoq historiapi chay profeciakuna hunt’asqa kasqanwan tupachispa. Chay hina kikinmi Danielpa hinallataq Apocalipsispa qhelqankunapa chawpinchayninwanpas.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
«Apocalipsispiqa Bibliaq llapan librokuna tinkunku hinaspa tukukunku. Kaypiqa Danielpa libroyninpa hunt’ayninmi kachkan. Hukninqa willakuymi; hukñataq revelaciónmi». Hechos de los Apóstoles, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
“Complemento” nisqaqa hunt’achayman apanapaqmi nin. Antiguo Testamento qhelqapi profeciakunapa hunt’akuyninqa Cristoq “divinidadnin”manta “pruebakuna”manta “aswan kallpayoq” karqan. Danielpa libronpi profeciakunapa divinidadninmanta aswan kallpayoq evidenciankunaqa, Apocalipsis librupi chay profeciakunapa hunt’akuyninmi, imaynachus chaypi rikuchisqa hina. Danielpi kashaq profeciakunaqa Apocalipsis librupi qatiqllasqa kachkanku, hinaspataq qhepa p’unchaykunapi hunt’asqa tukunku, Jesucristoq Revelacionnin kicharisqa kaptin.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsisqa huk libro sellasqa kashan, ichaqa huk libro kichasqapas kashanmi. Chaypi qillqasqan kachkan kay allpap historianninpa qhepa p’unchaykunapi pasananpaq musphay admiray atipaq ruwaykunamanta. Kay librupa yachachikuyninkuna sut’inmi kanku, manam místico nitaq mana entiendey atina hinaqa. Chaypim Danielpi hina kaq profeciakunaq kikin siq’innin hapiykun. Wakinkama profeciakunataqa Diosmi kutichin; chaywanmi rikuchin paykunaman ancha importanciata quna kasqanta. Señorqa manam imatapas mana hatun consecuenciayuq kaqtaqa kutichinchu.” Manuscript Releases, volumen 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Judá suyupi rey Jehoiakimpa kamachikuyninpa kimsay watañanpi, Babiloniapa rey Nebucadnezar Jerusalénman hamuspa muyurqan. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Daniel qillqap ñawpaq versículonqa allin unanchasqa kasqanman hina sumaq profétic yachaykunawan hunt’asqa kashan. Qallarisun Jehoiakim-manta yuyaymanasqanchikta.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Joacimqa Judá llaqtap qhipa kimsa reykunamanta ñawpaqnin karqan. Chayraykun payqa ñawpaq angelpa willakuyninta representan. Churin Jeconíasqa, Jeconías sutiyoqpas, Conías sutiyoqpas kasqanrayku reqsisqa, iskay ñiqin angelpa willakuyninta representan. Jeconías qhipamanmi Sedequías hamurqan, paymi Judá llaqtap qhipa kimsa reykunamanta qhipaqnin karqan. Sedequíasqa kinsañiqin angelpa willakuyninta representan. Achka profétic testigokunam kan, chaykunaqaqa Joacimqa ñawpaq angelpa willakuyninpa símbolun kasqanta sayachin. Kay pruebakunata allinta entiendenapaqmi ancha importante, imaraykuchus chaymi Danielpa ñawpaq kapituluq ñawpaq versículonqa ñawpaq angelpa willakuyninta reqsichisqanta sut’inchan, chay cheqaq kayqa huk ancla hina kaspa saqin, chaywanmi ñawpaq kapítulota entiendesun Apocalipsis chunka tawañiyoqpa ñawpaq angelpa willakuynin hina. Iskay kaq Crónicasmanta qallarisun.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
Hinaq espada-manta qispisqakunataqa Babiloniaman apachirqan; chaypi paypaq hinaspa churinkunapaq sirviqkuna karqanku, Persia qhapaq suyu kamachiy qallarikama: Jeremíaspa siminmanta Señorpa nisqanta hunt’ananpaq, allpa samana punchawninkunata kuskaqtaq chaskinankama; imaraykuchus ch’inniyasqa kasqan llapan p’unchaykuna samasqa karqan, qanchis chunka watata hunt’ananpaq. 2 Crónicas 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Babiloniapi qanchis chunka watakuna prisionpi kayqa karqan allpapa kuskachanakunanta, Levitico iskay chunka phisqayoqpi nisqawan hina mana hunt’asqa samay punchawkunata kusikunanpaq. Qanchis chunka wata samay punchawkunam churan tawa pachak isqun chunka watakunaman, ñawpaq Israel llaqtamanta runakuna Levitico iskay chunka phisqayoqpa kamachisqanta mana kasukusqankurayku. Tawa pachak isqun chunka wata hatarikuymi ñawpaqta purirqan qanchis chunka wata prisionman apasqa kaymanta ñawpaqta. Chay tawa pachak isqun chunka watakuna tukukuptin, kinsa reykunam Nabucodonosorpa munayninman urmachisqa kanqaku.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Qanchis chunka watakuna prësu kaypa tukukuyninpi, Señorqa Cirota hatarichirqa, paymi kimsa reykunamanta ñawpaq kaq karqa, paykunam decretota qosqanku Israel llaqtaman kutimunanpaq hinaspa Jerusalénta yapamanta hatarichinampaq. Artajerjesqa chay kimsa reykunamanta kimsakaqmi karqa, paytaq kimsakaq decretota qorqa 457 a. C. watapi. Chay kimsakaq decretoqa qallariychirqa iskay waranqa kimsa pachak watakunata, Daniel capítulo pusaqpi, versículo chunka tawayuqpi nisqanta. 1798 watapi, piñakuypa ñawpaq tukukuyninqa tukukuqmi karqa, Danielpa libronqa kichasqa karqa, hinaspa kimsa angelkunamanta ñawpaq kaq hamurqa. Kimsakaq angelqa hamurqa 1844 watapi, octubre killapa iskay chunka iskayniyuq p’unchawninpi.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Judá llaqtap kimsan qhipa reykunataqa llapankum Nabucodonosorwan uyarinakusqa karqanku, hinaspa Joacimpa prisionman apasqa kasqanwanmi qanchis chunka watakuna qallarikurqan. Chayqa Babilonia tukusqa kanankama hinallataq purirqan, hinaspa Babiloniata tukuchiqqa general (Ciro), pisi p’unchawkuna qhipaman rey tukuspan, kimsan kamachiykunamanta ñawpaq kaqta pasarqan. Kinsa kaq kamachiyqa tuta-kunawan paqarin-kunawanmanta willakuy qallarichirqan, chaymi kimsan angelkunamanta kinsa kaqpa chayamunwan tukukurqan. Cristoqa sapa kuti tukukuqta qallariywanmi reqsichin.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Qanchis chunka watakunapa qallariyninqa karqa Nabucodonosorpa Jerusalén contra ñawpaq kaq maqanakusqanwan. Qanchis chunka watakunapa tukukuyninqa señalasqa karqa Babiloniapa thuñisqanwan. Jerusalén llaqtapa qhipa, hunt’asqa thuñichiyninqa hamurqa kimsa reykunamanta kimsan kaqpa patanman, paykunata llapanta Nabucodonosor maqasqa kashaqtin. Jerusalénpa thuñichiyninqa pasu-pasulla puriq karqa. Qhipa kimsa reykunaqa huk profétiko unanchayta representan, chay nisqapi llapankupas Nabucodonosorpa maqasqan kasqankurayku. Paykunaqa kimsa decretokunata tipificasqanku, chaykunapas huk unanchaylla karqa, imaynatachus iskay waranqa kimsa pachak p’unchaykunapa tukukuyninpi kimsa angelkuna kasqankuman hina.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Esdraspa qanchis kaq kapitulanpi tarikun kamachikuyqa. Chunka iskayniyuqmanta iskay chunka suqtayuqkama versículokunapi. Hunt’asqa kaqninpiqa Artajerjes, Persia suyupa reynin, 457 wata manaraq Cristopa paqarinanmanta, churarqan. Ichaqa Esdras 6:14-piqa Señorpa wasin Jerusalén llaqtapi ruwasqa kasqan nin ‘Ciro, Darío, Artajerjes Persia suyupa reyninpa kamachisqanman hina [“decreto”, margenpi]’. Kay kimsa reykuna, kamachikuyta qallarispa, musuqmanta takyachispa, hunt’achispapas, profecíapa munasqan hunt’asqa kayninman chayarqachirqanku, chaymi 2300 watakunapa qallariyninta señalananpaq. 457 wata manaraq Cristopa paqarinanmanta, kamachikuy hunt’asqa tukusqan pacha, kamachikuypa fechanta hina hap’ispaqa, qanchis chunka semanakunamanta profecíapi nisqa sapa imapas hunt’asqa kasqan rikurirqan.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Hermana Whiteqa reqsichinmi kimsa kamachikuykunaqa willakuy hunt’asqa kananpaq kasqanta. Payqa sapa hukninwan hukninpa tupanakuyninta sut’inchan, chayta ruwaspataq hebreo simipi “cheqaq kay” nisqa simipa gramatical kaqnin qillqayninkunatapas reqsichin. Paymi nin: ñawpaq kamachikuyqa qallarin, iskayñiqin kamachikuyqa chayta yapamanta takyachin, kimsañiqin kamachikuytaq “qanchis chunka semanakunamanta willakuq willakuyqa llapa sut’ichasqankunata” hunt’achin. Hebreo simipi “cheqaq kay” nisqa simiqa hebreo alfabetoq ñawpaq, chunka kimsayuqñiqin, hinallataq qhipa qillqankunamanta huñusqa kasqanwan ruwasqa kachkan. Ñawpaq kamachikuyqa qallarin, iskayñiqinqa yapamanta takyachin, qhipa kamachikuytaq willakuyta hunt’achin. Chay kimsa kamachikuykunaqa Alpha hinallataq Omegapa firmanta apachkanku, hinaspataq Babiloniapi apasqa kaymanta qanchis chunka watayuq willakuy tukukuyninpi hunt’asqa karqanku, manaraq kimsañiqin kamachikuyqa qanchis chunka wata tukusqamanta unaymanta chayamusaq kaptinpas. Chay kimsa kamachikuykunaqa sapaqchasqa ñawpaqman puriq karqanku, hinaspataq kimsa kamachikuykuna kaspapas, sapa profetiku unancha kachkarqanku.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Ñawpaq angelqa 1798 watapi chayamurqa, iskay ñiqin angelqa 1844 watapi pukllay pacha chayamurqa, kimsa ñiqin angelqa 1844 watapi octubre killa 22 punchawpi chayamurqa. Chay kimsa angelkunaqa huk profético unanchasqam kanku, Apocalipsis pusaq chunka tawa ñiqin capitulopi wiñaypa evangelio nisqata rikuchispa.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Ñawpaq kaq iskay kaq willakuykunaqa 1843 watapiwan 1844 watapiwan qusqa karqanku, kunanqa kinsa kaqpa willakuyninpa uranpin kashanchik; ichaqa llapan kimsa willakuykunapas manaraqmi willakuyta saqesqachu. Kunanpas, imaynachus ñawpaqmantaqa karqan hina, chaykuna kutimanta willasqa kanankupaq ancha allinmi, cheqaqta maskhaqkunaman. Qillqawan simiwanpas willakuyta waqyarinanchikmi, paykunapa ordenninta, hinaspa chay profeciakunapa rurayninta rikuchispa, mayqenkunachus ñoqanchikta pusamun kinsa kaq angelpa willakuyninman. Mana atinchu kinsa kaqqa kananpaq ñawpaq kaqwan iskay kaq mana kaspaqa. Kay willakuykunataqa kay pachaman qunanchikmi rurasqa qillqakunapi, rimaykunapiwan, profetapa historianta qatichispa rikuchispa ima kaqkunachus karqanku hinaspa ima kaqkunachus kanqaraq.” Selected Messages, libro 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Judá llaqtapa qhipa kinsa reyninkuna hukllam karqanku, Babilonia reynin paykunata imaymana tupuykunapi kamachisqanman uraykachisqanrayku. Judá llaqtapa qhipa kinsa reyninkuna, kinsa kamachikuykuna, hinallataq kinsa angelkuna, sapaqchasqa kinsa kaspankupas, hukllam hina proféticu unanchasqa rikuchisqa kanku.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Qhipa kimsa reykunaqa iskay chunka watayuq ñak’ariy willakuyqap qallariyninpi proféticota churakusqankum, chayraykutaq chay iskay chunka watayuq ñak’ariyqap tukukuyninta rikuchiq qallariyninpa hukninman tukunku. Chay ñak’ariyqa qallarin kimsa reykunapa sapa kuti astawan uraychasqa kasqanwan, tukukuynintaq suyuta hinaspa capital llaqtanta thuñichisqanwan. Chay willakuyqap tukukuyninqa Babilonia llaqtapa nacionninta hinaspa capitalninta thuñichisqanta señalan, chaymi kimsa sapa kuti hamuq kamachikuykunapa chayamunanta señalan. Iskay waranqa kimsa pachak watayuq willakuyqap qallariyninqa kimsa sapa kuti hamuq kamachikuykunawan señalasqan kashan, chaytaq iskay waranqa kimsa pachak watayuq willakuyqap tukukuyninta rikuchin, mayqanmi kimsa sapa kuti hamuq willakuykunamanta ruwasqa kashan.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Kimsa angelkuna, sapa hukninpa kimsa willakuyninkunapas, kimsa reykunawan chaymanta paykunaq kimsa ñawpaqman puriq kamachikuyninkunawan unanchasqa karqan. Chay kimsa reykuna, sapa hukninpa kimsa kamachikuyninta willaqkuna, kimsa ñawpaqman puriq reykunawanmi unanchasqa karqan; paykunan sapa huknin Nebucodonosorpa contran hatarikuymanta willakuyninkuta qawarichirqanku. Kimsa hatarikuymanta willakuykuna, kimsa kamachikuykunata unancharqan; chay kamachikuykunataq kutin kimsa willakuykunata unancharqan. Hukninqa qanchis chunka watakunapa profecíanta qallarin; chaytaq kutin iskay chunka kimsa pachak watakunapa profecíapa qallariyninwan tukukun; chay profecíataq 1844 watapi kinsa kaq angelpa chayamuyninwan tukukun. Hallp’a samaynin sábado nisqanta kusikunanpaq karqan chay qanchis chunka watakunaqa, 1844 watapa octubre killapa iskay chunka iskayniyuq p’unchawmanta mana rakisqa kayta atinchu.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Joacimqa rikch’arin Ciroq ñawpaq kamachisqanta, hinallataq Apocalipsis chunka tawañiyuq kapitulumanta ñawpaq angelpa willakuynintapas. Chaymanta aswanraqmi, Judá suyup qhipa kimsa reyninkunapa kimsa testigonkuna, kimsa kamachikuykuna, hinallataq kimsa angelkunapa willakuyninkuna, Joacimpa unanchanpaq chiqap willaykunata qon; imaraykuchus kimsa angelkunapa profétic historiankuq allinta, ancha allintaq, puquchisqa kasqan. Llapan kimsa willakuyninkunaqa huk historiapi chayamuyniyoqmi, chaymanta qhipataq historiapi kallpachasqa kayniyoq.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Ñawpaq angelqa 1798 watapi chayaramurqa, hinaspataq 1840 watapi agosto killapa 11 p’unchayninpi kallpachasqa karqa, huk p’unchawqa huk wata kasqan kamachiyta takyachispa.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840 watapi huk watapi, huk musuq ancha admirakuq profecía hunt’asqa kasqanmi lliwpa allin yuyayta hatarichirqan. Iskay wata ñawpaqtaqa, Josiah Litch, iskay kaq hamuqta willakuq kamachikuq ministrosmanta huk umalliq, Apocalipsis 9 nisqamanta huk qhawariyta rikhurichirqan, Imperio Otomano urmananta ñawpaq rimarispa. Paypa yupaychasqanman hina, kay atiyniyuqqa urmachisqa kanan karqa… 11 de agosto de 1840 p’unchaypi, Constantinopla llaqtapi poder otomano p’akichisqa kanan suyachkaptin. Hinataqmi noqaqa creen, chayqa cheqap kasqan tarisqa kanqa.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Chay tiempollapi sut’ita nisqa hina, Turquíaqa, kachaqninkunawan, Europaq yanapanakuq atiyninkunapa amparayninta chaskirqan, chayhinataq cristiano nacionkunapa kamachikuynin uraman churakusqa karqan. Chay pasasqa ima ruwaypas willakusqa qillqasqapa nisqanta hinallataq hunt’arqan. Chayta yachaspaqa, achka runakuna yuyarirqanku Millerwan paypa masinkunawan hap’isqa profecíaq sut’inchay yachaykuna allin kasqanmanta, chaymantaqa musuq atiyniyuq kallpachay qosqasqa karqan advento kuyuyman. Yachaysapa runakuna, hinallataq hatun kayniyuq runakuna, Millerwan hukllachakuspa, yachachispa hinallataq paypa qhawariyninkunata uyarispa qillqaypi urquchispa, 1840 watamanta 1844 watakama llank’ayqa usqhayllata mast’arikurqan.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Ñawpaq angelqa chayamurqan 1798 watapi taripay kichasqa kasqanta willaspa, ichaqa chay willakuyqa William Millerpa reqsisqan allin kasqanman sayasqa karqan: Bibliapi willasqa profecíapi huk p’unchawqa huk watawan tantiyachisqa kasqanta. Chay kamachiyqa “11 de agosto de 1840” p’unchawpi takyachisqa karqan, hinaspan ñawpaq willakuy kallpachakusqa karqan. Cristopa kutimuyninmanta sut’inchasqa nisqapa mana hunt’akusqanrayku, bibliapi 1843 watapi nisqa, 1844 watakama mast’arikusqanwan, Apocalipsis chunka tawañiyuq kapitulumanta iskay ñiqin angelqa chayamurqan. 1844 watapi puquy pacha nisqapi chay sut’inchasqapa mana hunt’akusqanrayku, protestante iglesiakunaqa Millerpa huk p’unchaw huk wata kanan kamachiynta mana chaskirqankuchu, hinaspan Babiloniapa ususinkuna tukurqanku. Chay willakuyqa chaymanta qhipaman kallpachakusqa karqan 1844 watapi ruphay pacha nisqapi, Chisi Chaupin Qapariyninpa willakuyninwan hukllachasqa kasqanrayku. Chisi Chaupin Qapariyninpa willakuynin 22 de octubre de 1844 p’unchawpi hunt’akusqanwan, kinsa ñiqin angelqa paypa willakuyninwan chayamurqan.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
1863 watapi Laodicea Adventismo mana kasukuy mana kasukusqanrayku, Diospa llaqtanman churakurqan ñawpa Israelpa llaqtan ch’in pampa purisqanmanta willakuyta yapamanta kausaypi ruraykuyta. Kimsa kaq willakuypa kallpachakusqanqa 11 septiembre 2001 kama suyarinanpaq karqan. Kimsa willakuymanta sapa hukninmi historiapi chayamun, chaymanta qhipamanmi kallpachakunku.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Jehoiakimwan Cirospis ñawpaq angelpa kallpachasqa kayninta rikuchkanku, mana hamuynintachu. Jehoiakimqa Judápa qhepa kimsa reykunamanta ñawpaq kaqtinpas, hinaspapas payqa ñawpaq angelpa willakuyninta rikuchiptinpas, profecía nisqapa sapanchasqan unanchakuykuna paypaq, hinaspa Cirospaqpas, iskayninkuta qawachinku ñawpaq angelpa kallpachasqa kayninpa unanchasqankuta, manataq ñawpaq angelpa hamuyninpa unanchasqankutachu. Ñawpaq willakuypa hamuyninqa Jehoiakimpa historiampi Manasés karqa, paymi Judápa qhepa qanchis reykunamanta ñawpaq kaq karqa.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Qanchis reykuna ñawpaqta hamurqanku Jerusalén llaqtapa hunt’asqa hinaspa qhipa tukukuynin chinkachisqanpaq. Chay qanchis reykuna huk wiñaymanta wiñayman puriq willakuyta rikuchinku, imaynachus paykuna unancharqanku chay historia 1798 watamanta 1844 watakama kasqan hina. Ñawpaq angelqa 1798 watapi chayaramurqa, hinaspa kinsa kaq angelqa 1844 watapi octubre 22 p’unchaypi chayaramurqa. 1798 watamanta 1844 watakama historiaqa ñawpaq hinaspa iskay kaq angelkunapa historiannintam. Kinsa kaq angelpa historiaqa 1844 watapi qallariq. Pana White Apocalipsis chunka kaq capitulopi qanchis trueno-kunapa unanchaq kayninta sut’inchaspan, ninmi qanchis truenokuna ñawpaq hinaspa iskay kaq angelkunapa historianta rikuchisqanta, ichaqa manam kinsa kaq angeltachu.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Juanman qusqan sapaq k’anchay, qanchis illapakunapi rimarisqan, huk siq’ichaymi karqan imayman ruwaykuna imam hina pasananpaq, ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkuna uranpi.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Apocalipsis chunka kaq qanchis truynukunap historianninqa, 1840 watapi agosto 11 p’unchawmanta qallarispa primer angelpa kallpachasqa kasqan historianta, hatun llakikuyman 1844 watapi octubre 22 p’unchawkama, reqsichin; ichaqa chaywanpas, primer hinaspa iskay ñiqin angelkunap llapan historiantaqa hap’inmi. Qanchis truynukunap llapaqpa aplicasqankuqaqa, 1798 watamanta 1844 watapi octubre 22 p’unchawkama kasqanta reqsichin. 1798 watamanta hatun llakikuq p’unchawkama primer angelpa hamusqan historianninqa primer hinaspa iskay ñiqin angelkunap historianninqa, hinaspa proféticamente qanchis truynukuna hina reqsichisqa kachkan. Qanchis truynukunataqa Judá llaqtapa qhipa qanchis reykunanwanpas unanchasqa karqan. Chay qhipa kimsa reykunamanta qhipa kimsaqa manam sapaqllachu qatipaq reykunata reqsichirqanku, aswanpas huñusqalla huk unanchakuy kanku, ñawpaq, chawpi hinaspa qhipa nisqakunamanta ruwasqa.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Kimsa angelkunapa willakuyninpa historiapin, ñawpaq kaq willakuyqa kallpachasqa karqa 1840 wata, agosto killapa 11 p’unchawninpi, chay ruwaytataq iskaynin Jehoiakimpas Cirospas rikch’achirqanku.
We will continue to identify these most important truths in the next article.
Qatiq qillqapiqa qatiqmanta kay ancha allin yachaqa cheqaqkunata reqsispa purichisunchik.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Sapa yachaq runaqa sinchi chiqap kawsayta kuyaywan waqaychanan tiyan. Sapa yuyaymi Diospa rikuchisqa siminta manchakuy yupaychaywan rikunanpaq kutirinan tiyan. Chayhina Diosman kasukkuqkunamanqa achkiwan khuyapayawankupas qosqa kanqa. Paykunaqa paypa kamachikuyninmanta musphaypaq imakunatam rikuspa yachankaq. Hatun chiqaqkuna, Pentecostés p’unchawmanta pacha mana qhawasqa, mana yuyarisqa kasqankumanta, Diospa siminmanta kikin llimp’i ch’uya kayninpi k’anchanqaku. Cheqaqtapuni Diosta kuyakkuqkunamanqa Espíritu Santoqa yuyaymanta chinkarparisqa chiqaqkunata rikuchinqa, hinallataq llapanmanta musuq chiqaqkunatapas rikuchinqa. Diospa Churinpa aychanta mikhuspa, yawarnintataq upyaqkunaqa Danielpa, Apocalipsismanta qillqakunamanta Espíritu Santomanta hamuq chiqaqta orqomunqaku. Hark’ayta mana atisqa kallpakunatan ruwanakuyta qallarinankupaq sayachinqaku. Wawakunapa siminkunapas kicharisqa kanqa runakunapa yuyayninkumanta pakasqa karqan ch’uyanchasqa pakasqa imakunata willakunanpaq. Señorqa kay pachapa pisi yachayniyuq imakunatan akllarqan yachaysapa runakunata p’inqachinampaq, hinallataq kay pachapa pisi kallpayuq imakunatapas akllarqan atiyniyuqkunata p’inqachinampaq.
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Bibliataqa ama yachay wasikunamanqa mana apamuytaqa tiyanachu mana iñiywan qhilluqchasqa yachachiykunapa chawpinpi churaska kananpaq. Bibliataqa yachachiyqepa allpankama, hinallataq yachachisqa imapaq kaqninman tukuchina. Chayqa cheqaqmi, kawsaq Diospa siminmanta ñawpaq p’unchawkunapi yachasqanchikmantaqa kunanqa aswan achkata yachanchik; ichaqa sapaqraqmi achka yachanapaq kashan. Chaytaqa kawsaq Diospa simin hina apaykachana, hinallataq tukuy imapipas ñawpaq, qhipa, aswan allin hina yupaychana. Chaypim cheqaq espiritu wiñay rikurinqa. Yachaqkunaqa allin qhali diniyu runa kayninkuta wiñachinqaku, Diospa Churinta aychanta mikuspa, yawarninta upyaspa. Ichaqa mana qhawasqa, mana uywasqa kaptinqa, almaq qhali kayninqa ismurinqa. K’anchaypa mayunpi qhipariy. Bibliata yachay. Diosta cheqaq sonqowan sirviqkunaqa saminchasqa kanqaku. Paymi mana saqenmanchu ima cheqaq llamk’aypas mana kutichisqa kananpaq; tukuy sutinchasqa sonqo kayta, tukuy chiqap kay ruwaytaqa paypa munakuyninwan hinallataq allin yuyaychasqanwan sapaq señalkunawan coronanqa.” Review and Herald, August 17, 1897.