William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Millerqa profetikan willakuynta sayarichirqan iskay ch’usaqyachiq atiykunapa qhawanachankupi, chaykunata allintam reqsirqa mana cristianu Roma hinata, papal Roma hinatawan.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
“William Millerqa, pay hermenéuticanta ruraspa, tukuy apocalíptico pasajekunapi huk kutinmanta rikurimuq tema kasqanta qhawarirqan: Diospa llaqtanwan awqankunawan churanakuy. Diospa llaqtanta ñak’arichiq atiyninkunata wiñay p’unchawkama qhawayninpi, iskay millay millaykunapa yuyayninta wiñachirqan; chaykuna sut’inchasqa karqan paganismo hina (ñawpaq millay millay), iglesia hawapi ñak’arichiq kallpata unanchaq, hinallataq papado hina (iskay ñiqin millay millay), iglesia ukhupi ñak’arichiq atiyta rikuq. Kay iskay millay millaykunapa motivo-ninmi qatiqnin profético qhawayninkunamanta aswan achkaqta caracterizirqan.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Adventismopa teólogo runakuna reqsinku cheqaq kasqanta Millerpa willakuy proféticota churayninqa iskay ch’usaqyachiq atiykunam kasqanta: paganismomanta papalismomanta; chaytaqa aswanta qhawanku Millerita historiapa huk análisisninllata hina, manataq Diospa payman qosqan cheqaq kay hinaqa.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Diosqa angelninta kachamurqa huk chakra llamkaq runapa sonqonta kuyuchinampaq, payqa Bibliata mana iñiq karqa, profeciakunata maskhanampaq pusananpaq. Diospa angelkuna kutin kutin watukaykurqanku chay akllasqa runata, yuyayninta pusananpaq hinaspa paypa yachayninman kicharinanpaq chay profeciakunata, ñawpaqmantapacha Diospa llaqtanpaq tutayasqa kasqankuta. Paymanmi qorarqa cheqaq kaypa waskharayninpa qallariynin; hinallataq pusasqa karqa t’inkikama t’inkita maskhananpaq, chaymanta Diospa Siminta mancharisqa admiraciónwan qhawanan kama. Chaypim rikurqa cheqaq kaypa hunt’asqa waskharayninta. Chay Simi, mana saminchasqa kasqanta pay qhawarisqan, kunanqa rikuyñawpaqninman kicharikurqa sumaq kayninpi hinaspa hatun k’anchayninpi. Rikurqataqmi huk Escritura chiqan hukta sut’inchayta, hinaspa huk pasajepa yuyayninpaq wichqasqa kaptin, Simipa huk rakipi tariqmi chayta sut’inchaqta. Diospa sagrado Siminta kusikuywan hinaspa aswan ukhu yupaychaywan manchakuywanmi qhawarqa.” Primeros Escritos, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Paypa angelnin” nisqaqa Sister White-pa rimayninpi chiqapta Gabriel sutiwan reqsichisqa kashan.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
Angelpa simin, “Ñuqa kani Gabriel, Diospa ñawpaqninpi sayaq,” nisqan, rikuchin hanaq pacha courtikunapi hatun yupaychasqa kasqanta. Danielman willakuywan hamuspanmi nirqan: “Kaykunapi ñuqawan kuska sayaqqa manam pipas kanchu, aswanpas Miguel [Cristo] qankunapa kamachiqniykichislla.” Daniel 10:21. Gabrielmantaqa Salvadorqa Apocalipsispi rimarin, nispa: “Payqa kachamuspanmi, angelninwan reqsichirqan sirviqnin Juantaman.” Apocalipsis 1:1. Hinallataq Juantaman angelqa willarqan: “Ñuqaqa qampaqwan, hinallataq qheshwaykikuna profetakunawan kuska sirviqmasiyki kani.” Apocalipsis 22:9, R.V. May sumaq yuyay—Diospa Churinnin qhepanta aswan hatun yupaychasqa sayaq angelqa huchayuq runakunaman Diospa munayninkunata kicharichinampaq akllasqa kasqan. El Deseado de Todas las Gentes, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Musyay yuyay—Diospa Churinman qatiq hatun yupayniyuq angelmi Diospa munayninkunata kicharinanpaq akllasqa karqan” William Millerpa yuyayninman. Manam Gabrielllachu, aswanpas angelkuna, achka rimaypi, paypa profeciakunata unanchayninpi pusarqanku, chay profeciakunaqa “Diospa llaqtanpaq wiñaymanta tutayasqa” karqanku. Gabrielwan wakin angelkunawan kuskaqa Miller-ta Bibliamanta qatiqninmanta, Genesismanta qallarispa, hinallataq llapallanpi, pusarqanku. Chayraykum pusasqa karqan Bibliapi aswan hatun pacha-profeciaman, chaymi “qanchis kutikama” nisqa (iskay waranqa pisqa pachak iskay chunka wata), Levítico iskay chunka suqtayuqpi, manaraq pusasqa kachkaptin Daniel qanchis pusaqniyuq kapitulopi chunka tawayuq versículopi iskay waranqa kimsa pachak p’unchaykunaman.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
Chaymantaraqmi mañakuyman hinallataq simita ñawinchayman tukuy sonqoywan churakurqani. Yuyayniykunata, ñawpaqmanta hap’ipakuykunata, tukuyta saqeyta munarqani; Qillqasqata Qillqasqawan allinta tupachiyta, hinaspa estudiasqanta kamachisqa, ñancharisqa hinam qatipayta churakurqani. Génesismantam qallararqani, hinaspa versículomanta versículoman ñawirqani; mana aswan utqayllachu purirqani, aswanpas sapa pasajepa nisqan sut’inchasqa kanan kama, chaymanta mana sasachakunaypaq ima misticismomantapas utaq chikanyaykunamanta. Maypachachus ima yanqa, mana sut’i kaptin, rurasqayqa karqan wakin qayllapi pasajekunawan tupachiy; hinaspa CRUDENpa yanapayninwan, tukuy Qillqasqapi textokunata watukirqani maypichus chay mana sut’i rakhuypi kaq hatun simikuna tarikusqankuman hina. Chaymantataq, sapa simita textopa yachachisqanman allin llank’ayninta quspa, sichus qhawariyni tukuy Bibliapi qayllapi pasajekunawan tinkuq kasqa chayqa, manaña sasachakuynachu karqan. Kay hinañam Biblia estudiayta qatirqani, ñawpaq kutin hunt’asqata ñawirisqaypi, ishkay watakuna hina, hinaspa hunt’ataq satisfechokurqani pay kikinpa rimarisninmanta sut’inchaq kasqanwan. Tarirqanim historiatawan Qillqasqata tupachispa, tukuy profeciakuna, hayk’aqkama hunt’akusqankuman hina, literalmentem hunt’akusqankuta; Bibliapi tukuy imaymana rikch’achiykuna, metáforakuna, parábolakuna, kikinchasqakuna, hukkunapas, ichaqa qaylla tinkuyninkupi sut’inchasqaña kanku, utaq nisqankupi rimarisqa simikuna simipa huk rakhuyninkunapi määs sut’inchasqa kanku; chay hina sut’inchasqa kaspataq, literalmentem entiendenapaq kanku chay sut’inchayman hina. Chay hinam satisfecho karqani Bibliaqa rikuchisqa cheqaqkunaq huk sistema kasqanwan, anchata sut’i, sasachayninnaq, llamp’u simipi qusqa; hinaqa “ñan puriq runapas, mana yachaq kashaspapas, manam chaypi pantanmanchu.” …
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
“Qelqantin qillqasqa Qelqakuna aswanta yachaymanta, ñoqaqa chay qanchis tiempos gentilkunaq kamachikuyninpa qallarinanpaqmi chay judíokuna manaña sapaq llaqtata kasqankumanta tukukuptin, Manaséspa apasqa kayninpi, chayta aswan allin cronologokuna B. C. 677 nisqaman churqanku; chaymanta 2300 p’unchawkunaq qallarinanqa qanchis chunka semanankunawan kuskallam, chayta aswan allin cronologokuna B. C. 457 nisqaman fechachirqanku; hinaspa 1335 p’unchawkunaqa, sapa p’unchaw ruwayta qichusqankumanta, hinaspa ch’usaqyachiq millay abominación sayachisqankumanta qallarispa, Daniel qanchis ñiqi chunka hukniyuq versículopi nisqaman hina, fechachasqa kanan karqa papal kamachikuq aswan hatun kaynin sayachisqamanta, pagano abominaciónkuna qichusqa qhepaman; chaytaq, ñoqa tapukusqay aswan allin historiadorakunaman hina, A. D. 508 watapi hina fechachasqa kanan karqa. Kay llapa profetapa tiemposninkunata yupaykuspa, aswan allin cronologokuna imaymana ruwasqakunapaq churqanku chay fechakunamanta, maymantachus sut’ita yupaykuna kanan karqa, llapallankutaq kuskallam tukunkuyman karqa, A. D. 1843 watapi hina. Chhaynatan ñoqa 1818 watapi, iskay wata Qelqakunata yachayniy tukukuyninpi, ancha llaqllay sonqowan chay tukuyta yuyarqani, kay pacha kawsayniykupa llapa asuntosninqa chay p’unchawmanta hina iskay chunka phisqa watakunapi tukuchisqa kanqa…” William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Ñawpaq rimarisqa kamachikuynin sut’inchanmi: ñawpaqpi rimarisqa imapas aswan hatun ancha allinchasqa kasqanta; hinaspa Apocalipsis qillqapa huk ñiqin kapítulon, huk ñiqin versículonpi ñawpaqpi rimarisqa imapasqa chay willakuypa puriyninmi, Tayta Diospa llamk’asqan, maypi pay huk willakuyta Jesusman qon, payñataq chayta angelninman qon, chaymantaqa chay angelqa huk profetaman qon, paytaq qillqaspa iglesiakunaman apachin. Adventismoqa William Millerpa ruwasqanta, tarisqankunatawan ch’iknispan, manam sapallanchu cimientonkuta ch’iknirqanku, aswanpas kikinta chay willakuypa puriynintapas ch’iknirqanku, mayqanwanmi Millerqa yachaykunaman chayarqan; hinaspapas chay puriyninta ch’iknirqanku, mayqanmi sapallan runakunaq ñanñin kan Jesuspa Revelaciónninta entiendenankupaq, mayqanmi kicharisqa tarikun manaraq pruebanakuy wichq’akusqanman chayananpaq.
Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Millerqa hamuqasqa karqan Leviticopi qanchis pacha 677 a. C. watapi qallarisqanta entiendenanpaq. Manam 1856 watakamaqa Señorqa Hiram Edsonta manaraq llamkarichkarqanchu reqsinanpaq chay qanchis pachakunaq ch’iqchiykusqanpas Israelpa chunka ayllunkuna norte lawpi kaqkunapa contranpi hunt’asqa kasqanta. Señorqa munarqan qanchis pachakunaq yuyaychasqanta wiñachiyta, Millerpa qanchis pachakuna-manta aswan ñawpaq, aswan hatun tarisqanwan tinkichisqa, ichaqa chaymanta allinta aswan karuman rinaspa. Ichaqa 1856 watapi Hiram Edson paqarichisqan k’anchayqa pakasqa hinam tukupurqan, imaraykuchus seriepi pusaj kaq qillqaqa tukukurqan James Whitepa siminkunawan, paymi chay p’unchawkunapi Review and Herald qillqapa Editor karqan: “To be continued.” Chayqa “continued” kanan karqan, ichaqa manam 2001 watapi septiembre killapa 11 p’unchawnin qhipakamaqa, maypachachus Señorqa ayllunta pusarqan “old paths” nisqaman, hinallataq Hiram Edson qillqasqan mana tukusqa serie articulokunaman, chaykamaqa.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Manam kunanqa manam rimashanchikchu hatun llakikuy qhipaman pisi p’unchaykunallamanta qallarisqa hatarikuymanta, aswanqa chayllata rikuchinapaqmi: Millerqa pusasqa karqa Levítico iskay chunka suqta qanchis “pachakuna”man chayaspa, ichaqa sut’ita rikurin Señorqa munasqanta qanchis pachakunamanta qallariy yachayta yapayta, Millerpa chay yachaymanta, ima hina chay yachaypa sapi kasqanmanta, aswan hatunta ruwanampaq. Payqa akllasqa karqa Hiram Edsonta, kikin kamachiqnin sirviyta, chay kikin historiapi, mayqintachus ñawpaqtaña akllarqa Cristopa aswan Santísimo Lugarman yaykuyninmanta rikuyta qonampaq 23 de octubre, 1844 p’unchawpi.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Chayraykummi kayrayku Adventista teólogo nisqap siminkunata, Millerpa llapa profecía nisqakunata churayninpaq kamachiq marcoqa iskay ch’usaqchaq atiyninkunamanta paypa yuyayninpi sayasqa kasqanta reqsinaypaq. Chay iskayqa Daniel qillqapi “sapa p’unchay ruwaq” nisqawan rikuchisqa kanku (paganismo), chaymi wiñaypaq huknin “hucha pampachiq mana kasqanwan” utaq “millay abominación” nisqawan kuska rikhurin; iskayninkuqa papalismopa ch’usaqchaq atiyninpa imaymana rikch’ayninkunata sut’inchanku. Millerpa Roma atiyninkunamanta aswan kallpachakusqa hatun yachayninqa, pay representasqan historiamanta pacha, anchata yapakusqa.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Diospa angelninkuna, Gabrielpas chaypi kasqanwan, Millerta pusarqanku pay willakusqan yachaykunaman. Chay yachaykunapi karqanku pay willakusqan profeciakuna, pay apakusqan Bibliamanta qhawayta hamut’anapaq kamachiykuna, hinallataq chay profeciakunata allinta churayta atichiq marcu. Millerman qosqa karqan Danielpi rimakusqan iskay ch’usaqyachiq atiyniyuqkunapa marcon, chaykunaqa karqanku pagano Roma hinallataq papal Roma. Future for America nisqaqa pusasqa karqan kimsa ch’usaqyachiq atiyniyuqkunapa marconman: dragón, bestia, hinaspa llulla profeta.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
Hinallataq qutqiñik pingasut kuittuat paġnaqtut, amaġruŋmik ittut, anituut drágunim qaniġaniñ, uumaami qaniġaniñ, suli siḷaliuqtim salluliqtim qaniġaniñ. Taapkua uvva anirniit tuunġaqtut, quviqutaujunik suliqaqtut, aullaqtut nunaup umialgiinut suli tamarmut nunaġjuap umialgiinut katitirluvɣit taiguagut aġġiguruam ulluum iġġuanut, Agayuun Aŋalatchim. Revelation 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
América markapa hamunapaq kamachiy-ninqa Millerpa rurasqan patapi sayarqon, ichaqa paypa rurasqan saqesqanmanqa aswan karumanmi purin. Adventismoqa paypa marco-ninta saqerqan, hinaspataq kutimorqan apostata Protestantismopa hinaspa Romapa teologianman. Daniel qelqapi qallarisqa kaq sutinchay willakuy hinaqa, Revelación qelqapipas chaylla sutinchay willakuyqa hap’iqasqa kachkan.
“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 sellasqa libro hinam, ichaqa kichasqa libropasmi. Kaypi qillqasqa kachkan kay pachapa historianta tukuchaq p’unchaykunapi pasaq admirakuypaq ruwanakunamanta. Kay libro yachachikuyninkunaqa sut’i kanku, mana mistikuchu nitaq mana entiendesqa kayta atiychu. Chaypiqa Danielpi hina kikin profecía siq’illataqmi hap’isqa kachkan. Wakinkuna profecíakunataqa Diosmi kutinmanta nisqa, chhaynataqmi rikuchin paykunaman ancha importanciata quna kasqanta. Señorqa mana imatapas mana hatun consecuenciayuq kasqankutaqa kutinmanta ninchu.” Manuscript Releases, volumen 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Millerqa mana atiyta atipaq hinallata Apocalipsis libroq profecíasninta entiyninta, imaraykuchus paganismopa papalismopa siq’in, Danielpi sinchita reqsichisqa kaq, Apocalipsis librope mast’arikun chay qhipa hamuq qatikachaq atiytawanpas profética historiapa escenarioman chayamunanpaq.
“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.
«Pagano kaywan, chaymanta Papado rayku, Satanásqa achka pachak watakuna kamachiynta rurarkan, Diospa cheqan testigonkuna kay pachamanta chinkachinanta munaspa. Paganokunapas papistakunas hukllam dragónpa espiritunwan purirqanku. Paykunaqa chayllapi huknirakurqanku: Papadoqa, Diosta sirvichkasqanmanta rikch’akuq kaspa, aswan peligrosa, aswan saqra awqaqa karqan. Romanismo nisqapa ruwasqanwanmi Satanásqa kay pachata prisionerman apakurqan. Diospa iglesian nisqaqa kay pantasqa yachachiypa sinch’i muyunman aysasqa karqan, hinaspataq waranqa watamanta aswanqa Diospa llaqtanqa dragónpa phiñasqanmanta ñak’arirqanku. Chaymanta, Papadoqa kallpanta qichusqa kaspa, qatiykachaymanta sayarinanpaq kallpachasqa kaptin, Juanqa huk mushuq atiyta rikurqan, dragónpa siminta waqyachiq hina lluqsimuqta, chay kikin saqra, Diospa contran rimaykunawan ruwasqanta mast’ariqta. Kay atiyqa, iglesiapa contran, Diospa leyninpa contran maqanakunapa qhipa kaqnin, ovejapa waqrankuna hina waqrayuq animalwanmi unanchasqa karqan. Ñawpaq animalakunaqa lamar qochamanta lluqsisqa karqanku, ichaqa kayqa allin thak kaypi hallp’amanta lluqsimurqan, chay nacionpa hawkallam wiñariyninta rikuchispa, chay animalwan unanchasqa kaqta. “Iskay waqra oveja hina” nisqaqa sumaqta rikuchin Estados Unidospa Gobiernonta, iskay hatun sapin principiosninpi rimasqanta: Republicanismo hinaspa Protestantismo. Kay principioskunaqa nacion hina kallpanchikpa, qhapaq kayninchikpa pakasqa pakarina kayninmi. Ñawpaqta América mama qochapa patankunapi pakarina tarikuqkunaqa kusikurqanku, papadonpa hatunchakusqan mañasqanmantapas, reynakuna kamachiy tyrannía nisqanmantaq libres kaq suyumanta chayasqankurayku. Paykunaqa yuyaychakurqanku gobiernota sayachinankupaq, hatun sapinpi, runakunaq llaqta libertadmanta hinaspa iñiy libertadmanta.»
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Ichaqaqa qillqaqa hina rurashqa willakuyqa kay thak kawsay rikch’ayninpi huk t’ikrayta rikuchin. Uywacha hina waqrachayuq animalmi dragónpa siminwan rimarin, hinaspa ‘ñawpaq animalpa llapa atiyninta paypa ñawpaqninpi apaykachan.’ Profecíaqa willan kay pachapi tiyaqkunaman ninqa animalpaq huk rikch’ayninta ruranankupaq, hinaspa ‘llapanman, huch’uykuna hatunkuna, qhapaqkuna wakchakuna, librekuna watasqakuna ima, paña makinkupi utaq urqunkupi señalta chaskichin; hinaspa pipas mana rantinankupaq nitaq rantikunanpaq atinqachu, manachus señalniyuq, utaq animalpa sutiyuq, utaq sutinpa yupayninyuq kaspa.’ Chayhinam Protestantismopa Papadop chakinpi purin.” Signs of the Times, November 1, 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Millerpaqaqa, Apocalipsis chunka kimsañiyoqpi lamar qochamanta lloqsimuq uywaqa, hinaspa allpamanta lloqsimuq uywapas, pagano Roma qhepantataq papal Roma nisqatan rikuchirqan. Millerqa Apocalipsis chunka qanchisñiyoqmanpas chay kamachiynta churayta munarqan, ichaqa papap kamachiyninpa wañuchiq ch’akiyoq k’iriy hamut’achisqa allinyasqanmanta, Estados Unidospa hinaspa Naciones Unidaspa profetikusqa ruwayninkumanta yachayqa, angelkuna payman qosqanku Diospa kamachiyninmanta hawapi karqan. Paypaqqa, Apocalipsis chunka kimsañiyoqpi allpamanta lloqsimuq uywaqa papado karqan.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Millerqa karqa willakuy apachiqmi kanqa karqan, tutayaq pacha qhepamanta lluqsimusqa sutinpi Protestantekunaq makinmanta Protestantismopa llikllanta qichunanpaq. Estados Unidos dragón hina rimanan pacha, Republicanismom demokrasiaman tukuspa, apostata Protestantismom apostata gobiernowan huñunakuspa iglesiatawan estadotawan huñusqankuta yapamantanpaq—chay huñuyqa papadopa rikchayninmi—chayqa paypa p’unchayninpiqa manaraqmi hamuq karqan. Chayraykum payqa Apocalipsis qhelqata churayta munarqan, angelkunamanta chaskisqan Diospa marco nisqanman hina.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Payqa akllasqa karqa 1798 watapi yachaypa mirayninta unanchanampaq, chaymi Daniel qillqapi pusaqniyuq hinaspa isqunniyuq kapitukunapi Ulai Mayu rikch’aynin kichasqa kaptin ruwakusqa karqa. Qhipa p’unchawkunapi Amerikapaqqa yachayta hap’inan karqa Daniel qillqapi chunka, chunka hukniyuq, chunka iskayniyuq kapitukunapi Hiddekel Mayu rikch’ayninta, chayqa 1989 watapi kichasqa karqa, maypichus, Daniel chunka hukniyuq kapitupi, tawa chunka versículopi nisqaman hina, ñawpaq Unión Soviética nisqapa suyunkunata sut’ichaq llaqtakuna papaciyawan Estados Unidoswan pichasqa karqanku.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Ángelkunam Future for America-man qorqosqa qarqusqanku hina qhawayqa, dragónpa, bestiapa, llulla profetapa kimsa kuti huñuyninpa contexto-pi profecíata riqsispa churasqanmanta sayarqan.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Diosmanta Daniel chaskisqa k’anchayqa astawanqa kay qhepa p’unchaykunapaqmi qosqa karqa. Paypa rikusqan musqhoykuna Ulai hatur mayu patapi, Hiddekel hatur mayu patapipas, Shinar suyupi kaq hatun mayukuna patapi, kunanqa hunt’akuy ruwaypim kachkan; llapa willasqa ruwanakunapas utqayllam pasanqa.” Testimonios para los Ministros, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Milleritakunaqa willakusqankum hukñiq chaymanta iskayñiq angelpa willakuyninta, taripay kicharisqanta willakuspanku. Amerikap qhipa p’unchayninpaqqa kimsañiq angelpa willakuyninmi willakuykusqa.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Ñuqaqa tarpuni, Apolosqa unuqarqan; ichaqa Diosmi wiñachirqan. Chayrayku manam imapas kanchu tarpuqpas, nitaq unuqaqpas; aswanqa Dioslla, paymi wiñachin. Tarpuqwan unuqaqwan hukllañam kanku; sapa runataq kikin llamk’asqanman hina kutichisqa kanqa. Dioswan kuska llamk’aqkuna kashanchik; qankunan Diospa chakra kankichik, Diospa ruwasqan wasi kankichik. Diospa qowasqan graciankaman hina, yachaysapa hatun wasi-ruwaq hina, ñuqaqa cimientota churarqani, hukñataq hawanpi hatarichin. Ichaqa sapa huk runa allinta qhawachun imayna hawanpi hatarichisqanta. Churasqa cimientoqa Jesucristo kashan; chaymanta huk cimientoqa manam pipas churayta atinchu. 1 Corintios 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Kimsa angelpa willakuyninta allinta qhawaykachinaykipaq, ñawpaq iskay angelkunapa willakuyninkutapas qhawaykachinayki tiyan, imaraykuchus yachachisqa kashanchik: ñawpaqtaq iskayniyuq mana kaptinqa, manam kimsaka kanmanchu. Ñawpaq willakuypas iskayniyuq willakuypas cimientonmi, kimsakaj willakuynataq umalliq rumin; ichaqa kimsakaj willakuqa manam hayk’aqpas ñawpaqta iskayniyuqtaqa ñiqinmanchu, nitaj churanakuyta ruwanmanchu. Chayta ruwaspanqa, manam cheqap willakuychu.
“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 huknin chaymanta iskay kaq willakuykunaqa 1843 watapi hinallataq 1844 watapipas qispichisqa karqan, chaymanta kunanqa kinsa kaq willakuy willakusqañam kashanchik; ichaqa kimsa llapan willakuykunapasraqmi willakusqa kanan. Kunanpas, imaynam ñawpaqpi karqan hinallataqmi ancha allinchasqa kanan, cheqaqta maskhaqkunaman kutinmanta willakusqanpaq. Qillqawanpas simiwanpas willakuyta waqyachinanchik, paykunap ordenninta rikuchispa, hinallataq profeciakunap chay apaykusqanta rikuchispa, mayqenkunachus ñoqanchikta kinsa kaq angelpa willakuyninman chayamuchiwanchik. Mana atinkanchu kinsa kaqqa kanayta ñawpaq kaqwan iskay kaq mana kasqankama. Kay willakuykunataqa kay pachaman qunanchikmi qillqasqakunapi, yachachiy rimaykunapi, profetico historiapa siq’inpi rikuchispa imakunachus karqanku chaykunata, hinallataq imakunachus kanqaku chaykunatapas.” Selected Messages, book 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Kashan sumaq qhawarisqa kachkan historia Milleritaq, hinallataq ñuqanchikpa historiaykupaqpas. Milleritakuna qallariynin karqanku, ñuqanchiktaq tukukuynin kanchik. Paykuna uyarichirqanku hinaspa kawsarqanku ñawpaq kaq hinaspa iskay kaq angelpa willakuyninkunata. Ñuqanchikqa kimsa kaq angelpa willakuyninta uyarichinchik. Paykunapa mana kichasqa willakuyninku (Ulai rikuy) Danielpa iskay kapituluyninpi tarikukun, ñuqanchikpaqtaq (Hiddekel rikuy) kimsa kapituluyninpi. Paykuna reqsirqanku ñawpaq kaq hinaspa iskay kaq ayqekunata, hinaspa iskay kaq ayqepa hunt’akuynin ukhupi kawsarqanku. Ñuqanchikqa reqsichkanchik hinaspa kawsachkanchik kimsa kaq ayqepa hunt’akuynin ukhupi. Paykunapa marco de aplicación profética nisqanku karqan Roma pagana (dragón) hinaspa Roma papal (bestia). Ñuqanchikpa marco para la aplicación profética nisqaqa Roma moderna kinsa-rikch’ayuq bestia hina kasqanmi.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Apocalipsispa chunka qanchisniyuq kapitulumanta qallarispa yuyaymanasunchik, papa Romaqa qanchispi kaqkunamanta paqarispa pusaq kaq kasqanta; chayrayku allinmi yuyarispa qhawarisun imatam Milleritakuna Roma-manta entienderqanku cimientokunapa historiampi. Kimsakuna angelqa astawan k’anchayniyuq kanqa, ichaqa chay k’anchayqa manam hayk’aqpas sayachisqa cheqaq kayta contradecinqachu.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Danielpa iskay, qanchis, pusaq, chunka hukniyuq hinaspa chunka iskayniyuq kapitulukunaqa, wakin atiykunawan kuska, Romatam riqsichinku. Qhawarishanchikmi Roma llaqtapa iskay pachakunata 1798 watamanta ñawpaqman; pagano hinaspa papal nisqakunata, Millerpa proféticopa churakuyninkunapa marcon hina. Miller hinaspa qallariqkunapas riqsichinku: “llaqtaykikunaq suwaqkuna” nisqa simi, Danielpa chunka hukniyuq kapitulonpi, chunka tawañiyuq versículonpipas, Romatam sut’inchan.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Chay p'unchaykunapiqa achkha runakunan sayarinqaku uray llaqtapa qhapaqninpa contranpi; hinallataq llaqtaykimanta suwa runakunas altokunqaku musqhoyta sayachinankupaq; ichaqa urmankaqku. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Kay versiculopi ukhupinqa iskay ancha importante puntokuna qhawarinapaq. Kay versiculopi “visión” nisqa simiqa Daniel qillqapi iskay hebreo simikunamanta hukninmi, chaykunaqa “visión” nisqaman tikrasqa kanku. Hebreo simikunamanta huknin, “visión” nisqaman tikrasqa, châzôn nisqami; chayqa mosqoyta, utaq willasqa profeciata, utaq visionta nin. Chay châzôn simiqa profético historiata, utaq huk pacha unayta reqsichin, hinaspataq Danielpi chunka kuti tarikun, llapa kutipi “visión” nisqallaman tikrasqa.
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Huk hebreo simi, “visión” nisqaman hina kaq, mar-eh’ nisqami, hinaspan rikch’ayta nin. Mar-eh’ simiqa hukllam qhawarisqata, huk pachapi kaqta reqsichin. Hebreo mar-eh’ simiqa Danielpi chunka kimsayniyoq kutita tarikun, chaymanta soqtata “visión” nispa tikrasqa, tawa kutita “semblante” nispa, iskay kutita “apariencia” nispa, huk kutitataq “bien parecido” nispa.
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Llaqtaykimanta suwa runakunaqa Romata rikuchinku; chayrayku Romaq profetiku yuyaymi Daniel qillqapi profetiku “rikuyta” sayachin. Chayrayku, ancha allinmi Romaq kashqan profetiku unancha hina ima niyniyuq kasqanta entiendenapaq.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Profecíaq yuyayninpa lógicanin maqin “visión” nisqa simi, proféticapa historianta rikuchiq, kikin “visión” kasqanta mañan, chaymi Apocalipsis libroypi rimasqa; imaraykuchus inspiracionqa sut’inchan Danielwan Apocalipsiswan kikin libro kasqankuta, hukninwan huknin yanapanakusqankuta, hukninwan huknin hunt’achinakusqankuta, hinallataq Danielpi tarikusqa kikin profecíapa siq’in Apocalipsispi hap’ikusqanta. Chaykuna Profecíapa Espíritunpi qhawachisqakunaña kay artículos nisqa seriepiña churakusqa kashan, chayrayku manan yapamanta churanichu. Huk puntoyta yapasaq, chaytapas ñaqa ñawpaqmantapacha Sister White-mantaña kaypi churarqanchik. Chay puntoqa kaymi: Bibliapa llapa librokunan Apocalipsis libroypi tinkunku, chayllapitaq tukunku. Danielpi tarikusqa, Romapa profético asuntowan sayachisqa, proféticapa historianta rikuchiq “visión” (châzôn) nisqaqa, Bibliapi llapa proféticapa historianta rikuchiq visiónmi. Bibliapa llapa librokunan Apocalipsispi tinkunku, chayllapitaq tukunku, Diosqa manan hayk’aqpas Kikinwan takanakunchu. Hayk’aqpas mana! Sichus yuyanki chayna kasqanta, imatapas mana allinta entiendesqankim. Chay kikin hebreo simi (châzôn) nisqataqa Proverbios libroypipas “visión” nisqallatataq tikrasqa kashan.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Maypichus mana rikch’aynin kashan, chaypi runakuna chinkanku; ichaqa kamachikuyta waqaychaqqa kusisqanmi. Proverbios 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Chayqaqa kay versomanta yuyaymanakuypaq ñawpaq puntoqa. Sichus Roma-manta pantasqata entiendenchik chayqa, manam profétic historiapa rikchayninta sayarichiyta atisunmanchu. Chay chiqaqa, aswantaqa, Jesuitakunapa hinallataq wakinkunapa tukuy historiapi llamk’asqankuta sut’inchan, paykunaqa llulla teologíata yaykuchirqanku Roma-manta profétic tema chinkachinankupaq. Roma-manta cimientopi kaq yachayta yuyaykuspaqa, kaytaqa yuyaypi apaykuchun.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ñiqikuna simipa entendeyninpi pantasqakuna, anticristopa ima ninanta mana rikukunaqa, cheqaqmi kikinkuna anticristopa ladonman churakunku. Kunanqa manam tiempoyoqchu kay pachawan chaqrukuykupaq. Danielqa sayashan rakisqanpi hinaspa cheqanpi. Danielpa hinaspa Juanpa profeciankunaqa entiendesqa kananmi. Paykunapuraqmi huknin hukninta sut’inchanku. Paykunaqa kay pachaman cheqaqkunata qonku llapa runakuna entiendenankupaq. Kay profeciakunaqa kay pachapi testigo kananpaqmi. Kay qhepa p’unchaykunapi hunt’akusqanwanmi kikinkuna sut’ichakunkuq.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Sichus anticristo nisqapa (Roma) niyninta mana qhawarinki chayqa Romaman hukllawasqanki, chay amonestaciónqa churakusqa kashan Danielpa hinallataq Apocalipsispa librokunata entiendenapaq atisqayki utaq mana atisqayki contexto ukhupi. Milleritakunaqa Adventismopa cimiento-yachayniyta sayarichirqanku Romata reqsisqankumanta. Paykunaqa entienderqanku Romaqa iskay ch’usaqchaq atiyninkunawan rikuchisqa kasqanta, iskayninpas Romaq etapankuna kasqanta, ichaqa manaraq historiapi chay puntoyman chayarqankuchu Apocalipsis libropi rikuchisqa hina Romata kimsa-muyu huñunakuq hina qhawanankupaq. Chayrayku Danielqa cimiento hina kashan, Milleritakunaq rikuchisqan; Apocalipsisñataq remate rumi hina kashan, Future for Americaq rikuchisqan. Kananqa Daniel once versículo catorcemanta huk punto kan, chayta reqsichiyta munanchik.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Millerwan ñawpaq puriqkunapas hamurqankuta yachaqkunaqham, Nabucodonosorpa musquyninpi rikuchisqa rantiqa Babilonia, Medo-Persia, Grecia hinaspa Roma nisqa tawa qhapaq suyuqkunata sut’incharqan. Paykunaqa tawa kaq qhapaq suyumanta qhipamanqa mana rikuyta atirqankuchu, imaraykuchus yacharqankutaq papal Romaqa Romaq iskay ñiqin faseyninlla kasqanta, chayraykutaq tawa kaq qhapaq suyuqa 1798 watapi tukusqanta. Paykunapa historiamanta qhawariyninmantaqa sapallanña qhiparisqa profetiko ñanmarkaqa Cristoq Iskay Kutimuynin karqan, maypichus orqomanta mana makiwan kuchusqa rumiqa rantipa chakinkunata takanan karqan. Milleritakunaqa profetiko sapanchaqkuna pagano Roma hinaspa papal Roma ukhupi kasqanta reqsirqanku, ichaqa 1798 watata Cristoq kutimuyninwan tupachiyta munaspaqa mana aswan qhipaman rikuyta atirqankuchu, chayrayku tawa qhapaq suyuqkunallakama qhawarqanku.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Chaymi hamusqanchik huk pachaman, maypichus Diospa santu llamkaynin rikuchisqa kachkan chay estatuaq chakinpi, maypichus fierru t’uruwan chaqrusqa karqa. Diosqa runakunata kapun, akllasqa llaqtanta, paykunapa yuyaychanankuta santuqachisqa kananpaq, mana qhellichakuspa cimientoman churaykuspa qiru, ichhu, hinaspa q’upa qasata. Sapa alma, Diospa kamachikuyninkunaman cheqaq kaspa, rikunqa ñoqayku iñiyniykuq sut’ichiq señalninqa qanchis p’unchaw samana p’unchaw kasqanta. Sichus gobiernuqa Samana p’unchawta yupaychanman Dios kamachisqan hina, sayanman Diospa kallpanpi, hinaspa santosman huk kuti qusqaña iñiyta amachaypi. Ichaqa estadistakunaqa llulla samana p’unchawta oqarinqaku, hinaspa diniyu iñiyninkuta chaqrunqaku kay papadoq wawan kasqanta qhawayninwan, Señorpa santuqachasqan hinaspa bendecisqan Samana p’unchawmanta aswan hananman churaykuspa, runapaq santu hina waqaychananpaq t’aqasqa, Paywan llaqtanwanpas señal hina waranqa miraykunakama. Iglesiapa rurayninwan estadopa ruraynin chaqrusqa kayqa fierruwan t’uruwan rikuchisqa kachkan. Kay huñunakuyqa iglesiaspa llapa kallpanta pisiyaqchkan. Iglesiata estadopa atiyninwan churachiyqa mana allin ruwaykunata apamunqa. Runakunaqa casiña Diospa muchuylla pacienciaq muyunmanta pasanankuman chayarqunku. Paykunaqa kallpankuta políticaman churarqunku, hinaspa papadowan huñunakusqaku. Ichaqa hamunqa pacha, maypichus Dios castiganqa paykunata leynta mana baliqchasqankurayku, hinaspa millay ruwayninku kikinkupaq kutirimunqa.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Apocalipsis chunka qanchisniyuq kapítulopiqa Bibliaq profecía nisqanpi reino-kunapa qhepa riqsichisqanmi tarikun, chaymi riqsichin qanchis reino-kuna urmasqankuta, hinaspa pusaq ñiqin reinoqa kunan pacha Romaq kimsa-muyu huñusqasqan kasqanta. Sichus Bibliaq profecía nisqanpi reino-kunamanta ñawpaq qhawarichiyqa Daniel qelqapa iskay kapítulonpi kashan, cheqaqtapuni chayhina kashan; chayqa qhepa qhawarichiyqa ñawpaq qhawarichiywan rikuchisqa kanan. ¿Imaynataq Daniel qelqapa iskay kapítulonpi tawa reino-kunaqa Apocalipsis chunka qanchisniyuqpi pusaq reino-kunawan acuerdanman?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Chaymi, hinaqa ñawpaqman purispa, Millerita runakuna mana atirqankuchu rikuspa profetiku kaykuna historiankumanta aswan chaymanta qhipaman. Willka simita paykuna yacharqanku hinaspa willarqankuqa Cristopa iskay kutin hamuyninta sut’incharqan, profetiku historiapa qatiq waymarkan hina. Ichaqa, Milleritakuna yachasqankuman hina Romaqa chay rikuyta sayachiq unanchakuna profetiku historiapa, hinaspa Daniel qelqapa iskay ñiqin kapituluqa iskayninpas Millerita callariy chiqaq yachachiykuna kaptinqa, ¿imaynatan kayqa qhawachikun Apocalipsis qelqapa chunka qanchis ñiqin kapitulumanta pusaq qhapaq suyukunawan?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Sichus mana yachanki Daniel iskaypa uyarisqa rikch’aynin tiyanmanchu tukuy willakuykunaq t’aqsaqnin hina kasqanta, chayqa ruwanaykiqa hukllam: 1843 hinaspa 1850 watakunapi ñawpaqta puriqkunaq chartankunata qhawariy. Iskay chartapiwan Daniel iskaypa rikch’aynin churakusqa kachkan. Chay hina ancha importaqmi kaypas: Ellen White sut’inchan iskay chartakunapas Diospa pusasqanman hina, hinaspa Paypa wakichisqanman hina rurasqa kasqankuta.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74, 75.
“Rikurqanimi 1843 watapi cuadroqa Señorpa makinwan pusasqa kasqanta, hinaspa mana tikrasqa kananpaq kasqanta; yupaykunaqa Pay munasqan hina kasqankuta; Paypa makinqa hawanpi kaspa, wakin yupaykunapi huk pantayta pakarqan, chaymi pipas mana rikuyta atirqanchu, makin chinkachisqa kama.” Early Writings, 74, 75.
Of the 1850 chart she stated:
1850 watuchisqa tablamantam payqa nirqan:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Rikurqani Diosqa wawqi Nicholspa llaqtarisqan qillqap allin rurasqanpi kasqanta. Rikurqanitaq kay qillqapmanta Bibliapi huk willakuy kashasqanta, chaymanta kay qillqaqa Diospa llaqtanpaq wakichisqa kaptinqa, imaynachus hukpaq allin kan, chayhinataq hukpaqpas; huk runa mast’ariynin hatunmanta musuq qillqa pintasqata munaspa kaptinqa, llapallanpis chayta hinallataq ancha munanku.” Manuscript Releases, volume 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Kay pachak ñawpaq pacha rimaymi kashan, kay pachamanta lloqsisqa, nin: “Pantayqa achka ñanniyuqmi, ichaqa cheqaq kayqa huklla ñanniyuqmi.” Achka imaymana pantaykunam llamk’achisqa karqan runakuna mana reqsinankupaq Apocalipsis chunka qanchisniyuq kapitulumanta kunan Romaqa qanchis mantam kashan, pusaq kaq umam kasqanta. Chay pantaykuna ukhupim huknin, Adventismoq teologonkunam llamk’achinku, historiaq reinokunamanta mana allin rikuchiy. Manam kaypi rimashani Bibliaq profeciankunapi reinokunamantachu; kay iskayninkuqa iskay sutinchaykunam. Bibliaq profeciankunapi reinokunaqa Daniel iskayniyuq kapitulumanta ñawpaq rimarisqanpi sayachisqam kanku, ichaqa Babilonia manaraq kaptinmi historiaq reinokuna ñawpaqta karqanku. Ellen White sut’ita rikuchin pichus historiaq reinokuna kasqankuta, ichaqa Adventismoq teologonkunam saminchasqa testimoniota mana kasukuspanku, historiaq reinokunapa huk siq’ita ruranku, chaywanmi pakallachinku yuyayta Romaqa sapa kuti pusaqman lluqsisqanta, hinaspa qanchis mantam kasqanta. Ichaqa Roma kikinmi chay rikuyta sayachin.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Adventismop teologonkunaq, hinallataq apostata Protestantismop teologonkunaq yuyayninkuman hina niyku: historiaq qhapaq suyunkunaqa Egipto, Asiria, Babilonia, Medo-Persia, Grecia, Roma, chaymanta wakinkunapas karqanku. Panay Whiteqa willakuwanchik historiaq kinsañiqin qhapaq suyum kananta, chayta paykuna saqeyta akllanku. ¿Chay qhapaq suyu saqesqankuchu, icha Profecía Espíritu saqesqankuchu? Iskayntinmi.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Llaqtakunapa historianninkuna, hukmanta hukman paykunaman t’inkisqa p’unchayta chaymanta maypi kananpaq churakusqankuta ocupaspa, mana yachaspa testigokuna hina chay cheqaqmanta rimanku, mayqentachus paykuna kikin mana yacharqankuchu imamanta kasqanta. Sapa llaqtaman hinallataq kunan p’unchaypi sapa runamanpas Diosqa hatun planonpi huk cheqeta churapusqa. Kunan p’unchaypi runakuna, llaqtakunapas tupuchisqa kachkanku plomadawan, pantayniyuq mana kaqpa makinpi. Llapanmi paykuna kikinkupa akllakuyninwan destino ninkuta kamachkanku, hinaspataq Diosqa llapanta kamachispa pusachkan paypa munayninkuna hunt’akunampaq.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Hatun KANIQ KASQANMI siminpi señalasqan historiata, huk t’inkisqa, huk t’inkisqata profeciapa cadenanpi huñuspa, ñawpa wiñaymanta hamuq wiñaykama, willawanchik kunan p’unchaypi maypichus kasqanchik pachakunapa qatipayninpi, hinallataq imakunachus suyasqa kanqa hamuq pacha tiempopi. Llapa imakunatachus profecía nisqa ñawpaqmanta willarasqa hunt’akunankupaq, kunan p’unchaykama, historiapa p’anqakunapi rikuchisqaña karqan; chayrayku allin sonqowan yachanchikmi llapa imakunachusraq hamunan kashan, chaykunaqa nisqa ordenninman hina hunt’akunqapuni.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
Kay pachapi llapa kay allpapis kamachikuyninkunapa qhepaman tukuchisqanqa chiqap sut’inchasqa kashan cheqaq simipi. Diospa qhelqasqan willakuypi, pichus qhepa Israelpa reyninman Diosmanta taripasqa rimay nisqa kashaqtin, kay willakuy qosqa kashan: “Kayhinatan nin Señor Dios: Umalliq monterata qhechuy, coronatapas urquy: … pisi kasqata hatarichiy, hatusaq kasqatataq urayachiy. Tikraykusqayki, tikraykusqayki, tikraykusqayki; manaña kanqachu, chaypa derechon kapuq hamunankama; paymantataq payman qosqayki” nispa. Ezequiel 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Israelmanta qichusqa coronaqa qatiqninpi pasarqan Babilonia, Medo- Persia, Grecia, hinaspa Roma qhapaq suyukunaman. Dios nin: ‘Manaña kanqachu, pay hamunankama, pipa derechon kasqanman; hinaspa paymanmi qosqaqa.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Chay pachaqa qayllañam kachkan. Kunan p’unchay pacha señalkunaqa willakunmi hatun hinallataq solemne ruwanakunapa punku punkunpi sayasqanchista. Tukuy imapas kay pachanchispi ch’aqwaypi kachkan. Ñawinchiskunapa ñawpaqenpin hunt’akuchkan Qispichiqpa willakusqan, paypa hamuyninman ñawpaqta ruwakuna kasqanmanta: ‘Guerrakunatawan guerramanta rimarisqakunatawan uyarisunkichis…. Suyuqa suyum contra hatarinqa, reinotaq reinom contra; muchuykunapas, unquy onqoykunapas, allpa chukchukuykunapas achka cheqespi kanqa.’ Mateo 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Kunan pachaqa llapa kawsakkuqkunapaq sinchi ancha interesniyuq pacha kachkan. Kamachiqkuna, estadistakuna, confiakuywan atiywan churakusqa chiqankunapi kaq runakuna, llapa ima clase runakunamanta yuyayniyuq qharikuna warmikuna ima, ñawinkuta churanku ñoqanchik muyuriqninchikpi pasaq ruwaykunaman. Qawachkanku nacionkuna ukhupi kaq sasachakusqa, mana samayniyuq tinkuykunata. Rikunku imaynatachus llapa kay pachapi kaq elementokunaman sinchi kallpa hap’iykuchkan, hinaspan reqsinku hatun, tukuy imata ch’iqninnaq, huk hatun rurayña utqayman pasananta—kay pachaqa huk ancha hatun krizispa patamanña chayamushasqanta.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
Kunan pacha angelkunaqa ch’aqway wayrakunata hark’achkanku, ama wayranankupaqraq, hamuq tukukuyninmanta kay pachaman yuyachisqa kanankama; ichaqa huk para wayrawan sinchi tempestadmanta huñunakuyqa tantakusqa ñam kachkan, kay allpaman phutirinanpaq wakichisqa; hinaspan Diosnin angelninkunata wayrakunata cachariychiy nispa kamachiptin, chay hina ch’aqway rikch’aymi kanqa mana mayqin qillqaqpas rikch’anmanchu.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“Bibliaqa, Biblia sapallanmi, kay imakunamanta allin qhawariyta qon. Kaypinmi rikuchisqa kachkan hatun qhepa qhepa rikch’akuyninkuna kay pachanchispa historiampi, ruwaykunaña ñawpaqman llant’unkunata wikch’achkanku; qayllamuy sutin uyarisqanwanmi kay pacha chukchurin, runakunapa sonqonkutapas manchakuymanta pisi kallpayuqta saqin.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Kay pasajemiqa achka k’anchaymi kay p’unchaykunapaq kan; ichaqa ima nisqayta reqsichiyta munani chayqa, Paní White sut’inchaspa rikuchinmi historiaq Babiloniata ñawpaqchasqa qhapaq suyu Israel kasqanta, mana Asiriachu. Historiaq qhapaq suyukuna, teólogo-kuna apaykachkusqankupi llamk’achisqankutaq, Israelta historiaq huk qhapaq suyu hina saqenku, rey Salomónpa kamachikuynin pacha churasqa atiywan hatun k’anchayninwanpas, hinaspa inspiraciónpa chiqap willakuyninwan Ezequielmanta, Ellen Whitemantawan, Israelpa corona Babiloniaman pasananta sut’ita testificasqanwanpas.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Sichus yuyaq willakuynin qhispichisqanta historiapa qhapaq suyukunaman churanchis chayqa, tarisunchismi Israelpas chay qhapaq suyukunapa chawpinpi yupasqa kananpaq. Israel, Asiria, hinallataq Egiptoqa historiapa qhapaq suyukunam karqanku, Bibliapa willakusqan qhapaq suyukuna qallarichisqan ñawpaqta, chaymi Babilonia karqan. Chayrayku, “historia” nisqapi tawaq ñiqin qhapaq suyuqa Babiloniam karqan, pichqa ñiqinqa Medo-Persia, suqta ñiqinqa Grecia, qanchis ñiqinqa pagan Roma, pusaq ñiqinqa papaq Roma, mayqinchus qanchismanta karqan, imaraykuchus pagan Romapa iskay ñiqin pachanta rikuchin. Historiapa qhapaq suyukunawanqa papaq Roma pusaq ñiqinmi, hinallataq qanchismantam.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Daniel qanchispi Bibliapa willakuy qhelqasqapi kaq qhapaq suyu-kuna uywakunawan rikuchisqa kachkanku. Babiloniaqa leonmi, chaymanta qhipatataq Medo-Persiaq oso-nin hamurqan. Kinsa kaqqa Grecia karqan leopardo hina, hinaspataq Roma “manchaylla manchakuywan hunt’asqa” uywa hinataq karqan, mayqinchus “fierro kiruyuq” karqan. Chay manchay uywaqa, Daniel iskaypi kaq rikch’ayninwan tupaspa, Roma kachkan, Bibliapa willakuy qhelqasqapi tawa kaq qhapaq suyu.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Milleritakunaqa yacharqankum tawaq kaq qhapaq suyuqa Roma kasqanta; chayraykun manchakuywan hunt’asqa waqra animalpa imayna kayninkunatapas chayna entiendirqanku, hinaspan animalpa llapa profetiku señalkunata tawaq kaq qhapaq suyuman aplicarqunku. Paykunaqa pasajepi rikurqanku paganu Romawan papal Romaq sapaqchasqa kasqanta, ichaqa manam atirqankuchu Bibliapa profeciankunapi pisqaq kaq qhapaq suyuta rikuyta, imaraykuchus Bibliapa profeciankunapi qhapaq suyukunamanta ñawpaq rimasqa nisqatan allinmi referenciankupaq hap’irqanku. Ichaqa pasajepin iskaynin Romaq sapaqchasqa kaynin kashan, chaymi saqinchis iskaynin Romaq sapaqchasqa kayninta iskay qhapaq suyukunata hina qhawarinapaq. Ichaqa kayqa manam ñuqanchik qhawasqanchik puntuchu.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Chhayna nirqan: Tawa kaq animalqa kay pachapi tawa kaq qhapaq suyu kanqa, llapa qhapaq suyukunamanta hukniraymi kanqa, hinallataq llapa kay pachata mikhunqa, saruchanqa, ch’iqichispataq pakinqa. Chay qhapaq suyumanta chunka waqrakunaqa chunka reykunami hatarinankupaq; paykunapa qhepantaq huk rey hatarinqa; payqa ñawpaqkunamanta hukniraymi kanqa, kimsa reykunatataq uraykachinqa. Payqa Anchaq Hanaq Kaqpa contranpi hatun simikunata rimarinqa, Anchaq Hanaq Kaqpa santu runankunatataq ñak’arichinqa, pachakunatawan kamachikunatapas tikrayta yuyayninqa; paykunataq makinman qusqa kanqaku huk pacha, ishkay pacha, pacha rakisqa kama. Ichaqa taripaymi tiyarinqa, kamachikuynintataq qichunqaku, tukuchinankupaq, chinkachinankupaqtaq tukukuyninkama. Daniel 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Daniel ishkaypi qanchis suyuqa Roma kashqanmi. Chunka waqrakunaqa chunka nacionkunatan rikuchin, paykunaqa pagano Romaq qhapaq suyunta rikuchinku; chaymantataq, papal Roma 538 watapi kay pachata kamachiyta jap’iqtinraq, kimsa chay suyumanta qichusqa, icha saphipita oqhosqa kananku karqan. Chaymantataq, pusaj versiculopi “huch’uy” “waqra”, “runaq ñawinkuna hina ñawiyuq, hatun imakunata rimana simiyuq” nisqaqa sayarimunman karqan. Sichus tawaq suyuypi chunka waqrayuq kanchik, chaymanta kimsata qichunku “huch’uy waqra” chay kimsa waqrakunapa rantinpi yaykunanpaq, chayqa kimsa waqra qichusqa kaptin qanchis waqra puchun, huch’uy waqrataq pusaj kaqmi, imaraykuchus Romaqa sapa kuti pusaj kaqpi sayarin, hinaspa qanchismantam kachkan. Kay p’anqapi Romaq ishkay pacha kasqanmanta ancha achka k’anchay kachkan; ichaqa kaypiqa huk iskay kaq testigota qusqayku, profetico hinallataq historico kasqanrayku, Romaqa pusaj kaqpi sayarin hinaspa qanchismantam kachkan.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
Pusaq iskay chunka pusaqniyuqpi tarisunchik pusaq chunka qanchisniyuqpa astawan hatunyachisqanta. Kay pusaqmi huk kutimanta Bibliaq profecíankunapi suyukunata riqsichin, ichaqa ñawpaq suyu Babiloniata saqen, imaraykuchus Daniel pusaq chunka pusaqniyuqpa rikuyta chaskirqan chayqa, Babiloniaq tukukuyninmanña ancha qayllaña karqan. Kay pusaqpi Medo-Persia nisqa suyuqa iskay waqrayuq carnero hinam rikuchisqa. Grecia nisqa suyuqa huk waqrayuq chivuwanmi rikuchisqa, chay waqra p’akikun, hinaspa chay p’akisqa waqramanta tawa waqrakuna lluqsiyamun. Chaymantaqa Greciaq qhepantata “uchuy waqra” hamun, hinaspa huk kutimanta chay uchuy waqraqa Roma suyum rikuchin. Romaqa mana Greciaq imperionmanta chiqan mirayninchu kashaqtinpas, qillqasqa rimayqa uchuy waqrata rikuchin Grecia suyuypi ñawpaq waqra—Alejandro Hatunman rikch’akuq—p’akisqa qhipa sayarisqa tawa waqramantam hukninmanta lluqsiq hina. Romaqa mana griegokunaq mirayninchu karqan, ichaqa pacha tukuyta atipanakusqanta qallarin Grecia llaqtakunaq suyunmantam; chay yuyaypiqa, chay tawa waqramanta hukninmantam lluqsimurqan.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Chaymi tarisunchik pusaj kapítulopi qanchis kapítulopa iskay kaq testigonta. Medo-Persiaqa iskay waqrayuq karqa, Greciaqa huk waqrayuq karqa, chaymanta qhipaman tawa waqrakunataq karqa. Chayqa Romamanta ñawpaqman qanchis waqrakunamanmi chayanan, uchuy waqraqa Greciaq tawa waqrankunamanta hukmanta lluqsisqanrayku. Iskay yapas huk yapas tawaqa qanchismi; chaymantataq Roma, uchuy waqra, pusaq kaqmi, hinaspa qanchisninmantaqmi. Yuyayman hapinapaqmi kay pasajepi, maypichus Romaqa Greciaq waqrankunamanta hukmanta lluqsimusqan riqsichisqa kachkan, chayqa Millerpa hinaspa paywan kuska llamkaqkunapa historiankupi tinkunankupaq huk hatunllaña profétiko argumento karqa.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Chay historiapi protestantekunaqa nirqanku Romamanta huch’uy waqraqa mana Roma kanmanchu, imaraykuchus willakuq rimayqa sut’inchan chay huch’uy waqraq tawa griego waqrakunamanta hukmanta lluqsimusqanta. Chayraykutaq paykunaqa sut’icharqanku huch’uy waqraqa Antiochus Epiphanes kasqanta, payqa huknin Seleúcida reynikuna karqa, Alejandro Hatun wañusqan qhepa rakisqa kasqanmantapacha historiapi qatiqkuna. Millerita historiapi kay sasachakuymanta rimayqa ancha hatun karqa, chaymi 1843 watapa tablapi churakurqa chay protestante yachachiypa contranpi rimay, mayqinchus sayarqa Danielpa rikusqanpi huch’uy waqra tawa griego waqrakunamanta hukmanta lluqsimusqanmanta, chayrayku Roma mana kanmanchu, imaraykuchus Romaqa mana Grecia-manta paqarisqachu. Chay rimayqa Danielpi llapa pasajekunata chayarqun, maypichus Roma sut’ichasqa kachkan. Posición protestanteqa chaymantaqa hap’irqan “llaqtaykipa suwa runakuna” nisqakuna Daniel chunka hukniyoq capítulo, chunka tawa versículopi, Antiochus Epiphanes kananpaq. Chayrayku Milleritakunaqa tablapi churakurqanku—mayqinta Hermana White sut’icharqan “Señorpa makimanta pusasqa kasqanta, mana tikrasqa kananpaq kasqanta”—Antiochus Epiphanesmanta huk rimanakuyta, mayninraykuchus payqa mana chay tawa kaq qhapaq suyuta kananmanchu. ¿Romaachu profético historiapa visiónninta sayachin, icha huk Seleúcida reynichu, mayqinchus Cristopa paqarisqanmanqa pachak watamanta aswan ñawpaqta wañurqan, Cristo chakatasqa kasqanpi paypa contranpi sayaq atiyniyuqta rikuchirqan?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Tapuyqa hatarichwanqa kaymi: ¿imanasqataq Danielman rikuchisqa karqan Roma lloqsispa huknin griego waqranmanta, Roma mana chiqap griegomanta mirasqan kaptinqa? Kutichiyqa kaymi: Roma atiyninman wichariynin qallariyninqa qallarikurqan chay suyumanta, ñawpaqta griegokunaq allpan kasqanmantam; ichaqa, ¿imanaynasqataq profecía hina rikuchisqa karqan, chay pantaypaq sasachakuyta saqenampaq?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Huk kutichus huk kutichiyqa, Roma maypi wiñayta qallarisqanta reparaypa ancha ancha importancianta qhawaymanta aswanqa, kaymi: Roma sapa kuti pusaj kaqman lluqsimuspa, qanchis kaqkunamanta kasqanmanta pakasqa sasa yuyayqa kutichisqa kachkan, Roma Grecia suyuwan tinkisqa kasqanrayku, chayhinaqa pakasqa sasa yuyaypa nisqanta—Roma qanchis kaqkunamanta kasqanta—waqaychananpaq. Chay pakasqa sasa yuyayqa chayhina ancha importanmi, ichaqa Milleritakunaqa historiapi paykunaq rikchayninmantaqa mana hayk’aqpas chay yuyayta entiendenmanchu karqan. Mana sapan 1843 watapi, aswanpas 1850 watapi siq’ipi tarisqa llapa rimanakuykunaqa Diospa profetiko Simiypi chiqanmanta rimarisqa yachachiykunapa siq’ikuna kasqanta, huklla rimayta saqispa—chay rimaymi Antiochus Epiphanesqa mana Cristopa contranpi sayarirqan chay atiyniyuqchu kasqanta kallpachaywan qhawachin—, chay yapasqaqa siq’iman ancha reqsisqa kananpaqmi. ¡Ancha llakikuyhinaqmi Adventismoqa saphiyninkunata saqerquspa, kunan p’unchayqa Daniel chunka hukniyuq qapqapi chunka tawa versiculopi nisqa atiyniyuqqa Antiochus Epiphanes kasqanta, mana Roma kasqanta, yachachisqanku! ¡Kunanqa paykunaqa Milleritakuna allinta sinchita contranchakusqankuta yachachinku, chay controversiata 1843 watapi siq’ipi rikuchisqankurayku!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Historiaq reyinonqa sut’inchanku Romaqa pusaj kaqman oqarimunanta, hinaspa qanchisniyoqmanta kasqanta. Qanchis kaj capítulope “uchuy waqra” nisqa, “Ancha Hanaq Kaqpa contranpi jatun simikunata” rimaj, pusaj kaqman oqarimun hinaspa qanchisniyoqmanta kashan. Pusaq kaj capítulope waqrakunaqa sut’inchanku Romaqa pusaj kaqman oqarimunanta, hinaspa qanchisniyoqmanta kasqanta.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
Qatiq qillqasqapi yuyarisaqku imaynatachus kunan pacha Roma, Apocalipsis chunka qanchisniyuqpi rikuchisqa hina, pusaq kaqman wichariq, hinaspa qanchis kaqkunamanta kasqanta. Chaymanta kutirisun Daniel iskayman, hinaspa reqsisun imaraykuchus Daniel iskaypa tawaq suyukuna, mayqinmi Bibliapi profecíaq suyunkunamanta ñawpaq rimayqa, Apocalipsis chunka qanchisniyuqpa pusaq suyunkunawan tupaq yuyaypi kashan.