In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.
Ñawpaq qillqapi reqsichirqanchikmi Milleritakuna mana atirqanku Romata rikuyta aswan mana imapas hina ñawpa pagano Roma, hinaspa papal Roma nisqallapi, chaywanpas iskaynin atiykunapa sapaqchasqankuta rimaspanku. Milleritakunapaqqa pagano Roma hinaspa papal Romapa chay sapaqchaykuna manam pusarqankuchu paykuna reqsinankupaq papal Romaqa pichqaq atiy kasqanta, chay tawaq atiy pagano Romata qatiqta. 1844 watapi llakiy hatun qhipaman, Hermana White reqsichirqan Apocalipsis chunka iskayniyuq hinaspa chunka kimsayuqpi kinsa atiykunata: chunka iskayniyuqpi dragonta; hinaspataq papadota, lamar qochamanta lluqsimuq uywata hina, chunka kimsayuqpi, chay qepaman Estados Unidos nisqata allpamanta lluqsimuq uywata hina. Cimientu churakusqa qhipaman, Señorqa kicharirqan k’anchayta Apocalipsis chunka suqtayuqpi dragón, uywa, llulla profeta nisqakunapa kimsa-kutin huñunakusqanman, mayqinchus kay pachata Armagedónman pusayta apan.
“The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.
Profecíapa siq’inpi kay unanchakuna tarikun chayqa qallarin Apocalipsis 12-manta, chay dragónwan, Cristo paqarisqan pacha payta chinkachiyta maskaqwan. Dragónqa nirqan Satanás kasqanta (Apocalipsis 12:9); paymi Herodesman kallpachaq karqa Salvadorta wañuchinampaq. Ichaqa Satanás pa aswan hatun yanapaqnin, Cristo contra hinallataq llaqtan runakunapaq contra maqanakuspa ñawpaq pachak watakuna cristiano pacha ukhupi, karqa Imperio Romano, maypichus paganismoqa kamachiq religión karqa. Chayrayku dragónqa, ñawpaqtaqa, Satanásta rikuchiptinpas, iskay ñiqin yuyaypiqa, Roma paganaq unanchanmi.
“In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Apocalipsis qhelqa 13 kaqpi (1–10 versiculokunapi) sut’inchasqa huk wak laya animalmi, “leo-pardo hinam rikurin,” chaymanmi dragón qorqan “atiyninta, tiyananta, hatun kamachikuynintawan.” Kay unancha, imaynatachus achka protestantekuna cree-rqanku, papado-tam rikuchin, ñawpaq Roma imperio-q hap’isqan atiyman, tiyananman, kamachikuyninmanpas qatiqta. Chay pardo-hina animalmanta ninqa: “Qosqa karqan simi hatun imasta rimananpaq, Diostaqa p’enqachinanpaqpas…. Hinaspan siminta kicharirqan Diosta p’enqachinanpaq, Sutinta p’enqachinanpaq, Tabernáculo-ninta, hanaq pachaqpi tiyaqkunatapas p’enqachinanpaq. Qosqataq karqan santoakunawan maqanakunanpaq, atipaykunanpaqpas: hinaspan atiynin qosqa karqan llapa ayllukunapi, simikunapi, nacionkunapipas.” Kay profecía, Daniel 7 qhelqapi uchuy waqra nisqamanta willakuywan casi kikin kaq, mana iskayrayakuypaqmi papado-man t’upachin.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
“‘Atin kayman ati tulod nga agtultuloy iti uppat a pulo ket dua a bulan.’ Ket, kuna ti mammadto, ‘Nakitac ti maysa cadagiti olona a cas la nasugat a maipaay iti patay.’ Ket manen: ‘Ti mangipan iti pannacayoc ti sabali, mapan met iti pannacayoc: ti mamapatay babaen iti campilan, masapul a mapatay babaen iti campilan.’ Ti uppat a pulo ket dua a bulan ket isu met laeng ti ‘panawen ken dagiti panawen ken ti panagbingay ti panawen,’ tallo a tawen ket kagudua, wenno 1260 nga aldaw, iti Daniel 7—ti panawen a pagnamnamaan a panangidadanes ti pannakabalin papal cadagiti tattao ti Dios. Daytoy a panawen, cas naibaga cadagiti immun-una a capitulo, nangrugi iti panangituray iti panangnangato ti kinapapa, A.D. 538, ket nagbanag idi 1798. Iti dayta a tiempo, ti papa napannacayoc babaen iti buyot ti Francia, ti pannakabalin papal inawatna ti makapatay a sugat, ket natungpal ti padto, ‘Ti mangipan iti pannacayoc ti sabali, mapan met iti pannacayoc.’”
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.
Kaypiqa huk unanchasqa yapamanta haykuchisqa kachkan. Profetapas nin: “Qhawarirqani huk animalta allpamanta lluqsimuqta; payqa iskay waqracharayuq karqan uwijachapaq hina.” Verso 11. Kay animalpa rikch’ayninpas, hinaspa imayna lluqsisqanpas, sut’inchanku chay llaqta, mayqinchus paywan unanchasqa kachkan, ñawpaq unanchasqakunawan rikuchisqakunamanta hukniray kasqanta. Hatun qhapaq suyukuna, mayqinkunachus kay pachata kamachirqanku, profeta Danielman rikuchisqa karqanku michiq animalkuna hina, lluqsimuspa maypachachus “hanaq pacha tawa wayrakuna hatun qochapi maqanakurqanku.” Daniel 7:2. Apocalipsis 17pi huk angel sut’incharqan unu-kunaqa “llaqtakuna, achka runakuna, nacionkuna, simikuna” nisqanta. Apocalipsis 17:15. Wayrakunaqa ch’aqwaypa unanchanmi. Hanaq pachapa tawa wayrakuna hatun qochapi maqanakusqankuqa unanchanmi manchay atipanakuykunata hinaspa tikraykunata, mayninkunawanmi suyukuna atiyta tarirqanku.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
Aswanpas, uywaq qhawachikuq waqra-yuq bestiaqa ricurqanmi “allpamanta lluqsimuspa”. Ama huk atiyniyuqkunata urmachispa kikinta sayachinanpaqqa, chay hina rikuchisqa suyuqa ñawpaqta mana tiyasqa hallp’api paqarinan karqan, hinallataq pisimanta, thak kayllawan wiñanan karqan. Chayraykuqa, manam paqarimuyta atinchu Machu Pachaq junt’asqa, maqanakusqa nacionkunapurapi—chay ch’aqwayniyuq quchapi “llaqtakuna, achka runakuna, nacionkuna, simikuna” nisqapi. Chayqa Maskasqa kananmi Inti chinkay ladoq Hatun Hallp’api.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“¿Ima musuq pacha llaqtataq 1798 watapi kallpaman wiñarispa, kallpa hinallataq hatun kayta suyaspa, hinaspa pacha runakunapa qhawariyninta aysarisqa karqan? Kay unanchapa churakuyninqa mana imapas tapukuypaqchu saqin. Huk llaqtalla, hukllataq, kay willakuy rimayninpa kamachisqanman tupaq; mana pantay atispa Estados Unidos de América nisqamanmi señalakun. Yapamanta yapamanmi, yuyayqa, casi kikin simikunapas, santu qillqaqpa rimarisqan, mana yuyasqallamanta willakuqpa hinaspa historiadorpa siminpi apasqa karqan, kay llaqtapa sayariyninta hinaspa wiñayninta nispa willakuspa. Uywaqa rikusqa karqan ‘allpamanta lluqsimuspa’; hinaspa, tikraqkunaman hina, kaypi ‘lluqsimuspa’ nisqa simi cheqaqtapuni nin ‘mallki hina wiñay utaq pawayta qallariy.’ Hinaspa, imaynam ñawpaqpi rikurqanchik hina, llaqtapunin sayarinan karqan ñawpaqta mana tiyasqa suyuypi. Huk riqsisqa qillqaq, Estados Unidospa sayariyninta willakuspa, riman ‘ch’usaq kaymanta lluqsimusqanpa pakasqa imapasman’ nispa, hinaspa nin: ‘Upalla muhu hinam imperioman wiñarqanchik.’—G. A. Townsend, The New World Compared With the Old, página 462. Huk Europa qillqa p’anqa 1850 watapi Estados Unidosmanta rimarqan musphay imperio hina, mayqinchus ‘rikurimushan,’ hinaspa ‘allpapa upallaynin chawpipi sapa punchaw kallpanta hinaspa hatunchakusqanta yapaykushan.’—The Dublin Nation. Edward Everett, kay llaqtapa Pilgrim nisqa qallariqkunamanta huk rimaypi, nirqan: ‘¿Paykunaqa maskharqankuchu huk karu kitiypi kashaq mayta, pakasqa kayninrayku mana piwan phiñachikuqta, hinaspa karu kasqanrayku allin waqaychasqata, maypichus Leydenpa huch’uy iglesian yuyay yusqanta qespichisqa kawsayta kuskanman? ¡Qhawariychik hatun suyukunata maykunapi paykuna, thak kawsay atipayninwan, … cruzpa unanchankunata apachirqanku!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, página 11.”
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
“ ‘Huk waqrayuq karqan corderohina.’ Corderohina waqrakunaqa wayna kayta, mana huchayuq kayta, llamp’u sonqoyuq kayta rikuchin; chaymi allinta sut’ichin Estados Unidos nisqa llaqtapa kasqanta, imaynachus profetaman rikuchisqa karqan 1798 watapi ‘wichariq hina’ kasqanta. Cristianokuna ayqekuqkuna, ñawpaqta Amerikaman ayqekuspa reykunaq ñak’ariyninmanta hinaspa sacerdotekunaq mana toleray atisqanmanta pakakuy wasita maskhaqkuna ukhupi, achkha runakuna karqanku gobierno-ta sayarichiyta munaspa hatun cimentopi, civil hinaspa religioso libertadpa hawanpi. Paykunaq yuyayninkuna tarirqan kikin lugar-ta Declaración de Independencia nisqapi, maypichus hatun cheqaq kay rimarisqa kachkan: ‘llapa runakunaqa kikillanmanta paqarichisqa kanku’ hinaspa qosqasqa kanku mana qichuy atina derechowan ‘kawsayman, libertadman, hinaspa kusisqa kawsay maskhayman.’ Hinallataq Constitución nisqapas garantizakapun llaqtaman kikin kamachikuy derechota, churaspa akllasqa representantekuna runakunaq votonwan kamachiykunata rurachinankupaq hinaspa apachinankupaq. Religiosopi iñiy libertadpas qosqasqa karqan, sapa runa saqisqa kaspa Diosta yupaychananpaq sonqon kamachisqanman hina. Republicanismo hinaspa Protestantismo tukurqanku nacionpa hatun kallpachaq prinsipionkuna. Kay prinsipio-kunaqa pakasqa imayninqa kallpanpa hinaspa qhapaqyayninpa. Ñak’arichisqa hinaspa sarusqa runakuna llapa Cristiandadpi kay hallp’aman qawarisqaku munaywan hinaspa suyaywan. Millones runakuna maskharqanku kay patakuna, hinaspa Estados Unidos oqarirqan kay pachapi aswan atiyniyuq nacionkuna ukhupi huk lugarman.”
“But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.
“Ichaqa uywa wawapa waqrankunayoq animalqa ‘amaru hina rimarqan. Ñawpaq kaq animalpa tukuy atiyninta ñawpaqninpi rurashan, hinallataq kay pachatawan chaypi tiyaqkunatapas ñawpaq kaq animalta yupaychanankupaq kallpachashan, wañuyman apaq ch’akiywan kashaq, ichaqa allinyasqa karqan; … kay pachapi tiyaqkunaman nispa, espadawan ch’akichisqa kaspa kawsarirqan chay animalpa rikch’ayninta ruranankupaq.’ Apocalipsis 13:11–14.” The Great Controversy, 438–441.
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
Pasajeqa rikuchin chunka iskayniyuq, chunka kimsayuq kapitulukunaqa dragonta, bestiata, llulla profetata riqsichisqanta, chay kimsa atiyniyuqkunataq Apocalipsis chunka suqtayuqpi kay pachata Armagedónman pusanku. Chay kimsa atiyniyuqkuna sapaqninmi kanku sapaq kapituluyniyuq, chaymantaq kikin profétiko historiata qhawarichinku. Daniel chunka hukniyuqpa qhepaman suqta versikulukuna qallarin kay simikunawan: “Tukuy p’unchaykunapa tukukuynin tiempopi”, chayqa karqan 1798 watapi. Chaymanta chay suqta versikulukunaqa papadopa qhepa kuyukuyninkunata riqsichin, Daniel chunka iskayniyuqpa huk versikulunpi Miguel hatarimunankama, runakunapa probacionninku wichq’akunankama, hinaspataq qanchis qhepa plágakunata yaykuchinankama. Chunka hukniyuq kapituluq tawa chunka tawayuq versikulunpi, chay horapa willakuynin, mayqinmi papadota phiñachin hinaspataq yawar wañuchinakuyta qallarin probación wichq’akunankama ñawpaqta, sut’inchasqa kachkan “inti lloqsimuymanta chayamusuq willakuykuna, hinaspa chinchaymanta chayamusuq willakuykuna” nispa.
The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.
Inti lloqsimuynin intiwan chaymanta chinchaymanta qhelqakusqa willakuyqa qhipa waqaychay willakuymi, Michael hataripunankama ñawpaqta willakusqanrayku. Chayqa kinsa kaq angelpa willakuyninmi, Santo Espíritu jich’aykusqan pachapi willakusqa. Danielqa chay willakuyta iskaychasqata rikuchirqan. “Chinchay” nisqamanta willakuyqa, papaciatam phiñachin, “chinchaypa rey” nisqaqa papal atiyniyuq kasqanta reqsichisqanrayku; “inti” nisqamanta willakuynitaq inti llaqtamanta wawakunamanta willakuymi, chaymi Islam nisqa. Cheqaqtapuni, wakin ancha importante kaq sut’i kaykunapas kanmi; ichaqa intiqa Islampa unanchaqninmi, anticristo-taq cheqaq Chinchay Reypa llullaq rikch’ayninmi. Kinsa kaq angelpa willakuynin, chinchaypa reyninpa señanta chaskinapaq ama chaskiychu nispa waqaychaspa (bestiapa señan), chayllataq waqaychantaqmi Islamqa maqanakunanpaq hamunqa maypachachus huchapa q’asanta junt’achisqa kanqa Estados Unidospaq; Estados Unidos-taq domingo kamachikuypi huchapa q’asanta junt’achin.
Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.
Apocalipsis chunka kimsayuq, chunka hukniyuq versículomanta qallarispa, chaymanta ñawpaqmanpas, kikin profético historiata reqsichin, hinaspapas 1798 watapi, pacha tukukuypi, qallarin.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.
“¿Mayqan Musuq Pachapi llaqtataq 1798 watapi atiyninman wicharispa karqa, kallpayoq kayta, hatun kayta suyaspa, hinallataq pachapaq atenciónninta aysaspa? Kay símboloq churananqa mana ima iskayrayniyoqchu. Huk llaqtallam, chay huklla, kay profecíapa nisqankunaman hunt’an; mana pantay atispa Estados Unidos de América nisqamanmi rikuchin.” The Great Controversy, 440.
The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.
Revelación chunka kimsa kaq chunka hukniyuq versiculomanta chunka pusaqniyuq versiculokamaqa, Daniel chunka hukniyuq tawa chunka versiculomanta pichqa chunka pichqayuq versiculokama nisqallatam qhawarichin. Imaynatachus Danielpi chay versiculokunapi kashan hina, Estados Unidospa ruwayninmanta willakuyqa graciapa tiempon tukukuyninwanmi tukukun, imaraykuchus Estados Unidosqa kay pachapi llaqtakunataqa animalpa señalninta chaskinankupaqmi kallpanchan. Hinallataq Daniel chunka hukniyuqpi hina, kay horapa willakuyninqa chunka tawa kaq capitulopi qhawarichisqa kashan. Iskay pasajekunapipas hukllañas kaq ruwasqa kayninmi kashan; aswanqa sapallan huk sapaqninmi kashan: Danielpa versiculonkunaqa papapa ruwayninkunatam sut’inchanku, Revelación chunka kimsataq Estados Unidospa ruwaynintam reqsichin. Chay iskay siq’ikunaqwanmi tarinchik Revelación chunka qanchisniyuq capitulupis chayllataq historiatam qhawarichisqanta, ichaqa dragónpa ruwaynintam aswan kallpawan yupaychan, chunka reykuna hina rikuchisqa, paykunataq Naciones Unidasmi kanku. Kimsa capitulokuna lineamanta lineakama qhawarisqaqa dragónpa, animalpa, llullaq profetapa ruwayninkunatam reqsichinku; kaykunaqa chunka suqta kaq capitulopi kay pachata Armagedónman pusanku. Chayraykun Juan willawasqanchikqa ancha ancha umuhinapaqmi: Revelación chunka qanchisniyuq qallariqtin, qanchis qhipa plaga taqyasqa angelkunamanta hukninmi Juanman hamun, Roma llaqtaq wayna warmipa juzgamientonta willananpaq.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Hinaspan hamuq angelkunamanta huknin, qanchis copayuqkunaq qanchis vasonkunaqniyuq, ñuqawan rimarqan, nispa: Hamuy kayman; qhawachisqayki hatun prostituta warmiq taripayninmanta, askha yakukunapa patanpi tiyashaqmanta: paywanmi kay pachaq reykuna waqlliyta ruwarqanku, hinallataq kay pachapi tiyaqkuna machasqa karqanku paypa waqlliy vinoqninta upyaspa. Apocalipsis 17:1, 2.
With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.
Milleritakunawanqa, asuntoqa karqa Roma paganawan Roma papalwanmi; ichaqa tukukuyninpiqa kimsa-manta hukllachasqa huñukuymantanmi. Imaynachus payqa chunka iskayniyuq, chunka kimsayuq capitulukunapi chay kinsa atiyniyuqkunata sut’inchasqanmanta hina, chayllatataqmi chunka qanchisniyuq capitulupi warmitaqa papaduta sut’inchan.
“The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
Warmi [Babilonia] Apocalipsis 17 pi willakuypi nisqa kashan: “púrpura puka, puka p’achawan p’achasqa, quriwan, chanin rumikunawan, perlaswan sumaqchasqa, makinpi quri k’upata apaq, chay k’upaq hunt’asqa millay mana allinkunawan hinaspa qhellichakuywan: … urkunpiq qillqasqa sutin karqan: ‘Pakay, Hatun Babilonia, qharichakusqa warmikunap maman.’ ” Profeta nin: “Rikurqani chay warmita santospa yawarninwan, Jesuspaq wañuq testigokunapa yawarninwan machasqa kashaqta.” Aswanpas Babiloniamanta nirqanku: “chay hatun llaqtam, kay pachapi reykunapa hawanpi kamachiq.” Apocalipsis 17:4–6, 18. Chay atiyniyoq, achka pachak watakunata Cristiandadpaq monarcankunapa hawanpi despotico kamachiyta hap’iq, Roma llaqtam karqan. El Gran Conflicto, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Chayqa, ¿hayk’aqtaq qallarin chunka qanchisniyuq t’aqapi rikuchisqa profétik historia?
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Chaynaqa Espíritu ukhupi purichiwaraq sallqa pampaman; chaypitaq rikurqani huk warmita puka q’umir yawarhina llimp’iyuq animalpa hawanpi tiyashaqta, Diospa contranpi rimay sutikunawan hunt’asqa, qanchis umayuq, chunka waqrayuq. Chay warmitaq puka-azul llimp’iyuqwan, puka llimp’iyuqwan p’achallisqa karqa, quriwan, ancha chanin rumiwan, perlaswan sumaqchasqa; makinpiq quri k’asata apaq, huch’uyasqa millaykunawan, huchanwan qhelli k’aspasqanwan hunt’asqa. Umanpa urqunpiq kay sutita qelqasqa karqa: PAKASQA YACHAKUY, HATUN BABILONIA, PAMPACHASQA WARMIKUNAPA MAMAN, KAY PACHAQ MILLAY KUNANAKUNAPA MAMAN. Rikurqanitaq chay warmita Diospa llaqtan runakunapa yawarninwan, Jesuspa testigokunanpa yawarninwan machasqa kasqanta; chayta rikuspataq ancha mancharispa muspharqani. Apocalipsis 17:3–6.
In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.
Juanqa warmita rikunampaqmi profetikamente apasqa kachkan ch’in pampa-man; chay ch’in pampatataq Juan kikinña ñawpaqta reqsichirqan iskay testigokunawan kuska, chunka iskay pachak soqtachunka watakuna papal kamachiy kasqanta, chunka iskayniyuq capítulo-pi.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Hinallataq warmiqa chunlla pampaman ayqekurqan, chaypiqa Diospa wakichisqan mayun karqan, chaymanmi payta mikhuchinqaku waranqa iskay pachak soqta chunka p’unchaykama.... Hinallataq warmimanqa hatun anqapa iskay ripran qusqasqa karqan, chunlla pampaman, kikinpa mayunman phawananpaq, maypichus payqa uywasqa kachkan huk tiempo, tiempos, hinaspa kuskan tiempo, machaqwaypa ñawpaqenmantaraq. Apocalipsis 12:6, 14.
John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.
Juanqa profecía nisqapi puriykachisqa karqa chunlla pampaman pacha tiempoman; ichaqa kinsa kaq ch’ininmanta ñawpaqman riqninqa chiqapta sut’inchan maypinchus chunka iskayniyuq pachak soqta chunka watakunapi Juan apasqa karqa, warmiqa ñaqa ñan machasqaña karqa ñak’ariypa yawarninwan, hinaspan ñaqa ñan “qharqha warmikunapa maman” nisqaña karqa. Juanqa chunlla pampa pacha tiempopa tukukuyninman apasqa karqa, warmiqa ñaqa ñan upyasqaña kasqanrayku ñak’ariypa yawarninmanta, hinaspa Protestante iglesiakunapas ñaqa ñan kutimusqaña kasqanrayku paypa uywanakunaman, hinaspa ususinman tukusqaña kasqanrayku; chay pacha tiempopin payqa reqsisqa karqa “qharqha warmikunapa maman” nisqa hina. Payqa ñaqa ñan ususiyuqña karqa. Juanpa willakuyninqa chunka qanchisniyuq kapitulupe qallarin 1798 watapi, chay hinallataq chaylla profecía historiapas qallarin, mayqinchus Daniel chunka hukniyuqpi animalta rikuchirqan, hinaspa Apocalipsis chunka kinsayuqpi llulla profetata.
Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.
Imaynanmi iskay huk siq’ikuna hina, chunka qanchisniyuq capítulo tukukuptin, chunka pusaqniyuq capítuloqa chay horaq willakuyninta reqsichin. Kimsa profético siq’ikuna, sapa huknin kimsa-kutipaq huñunakuypaq. Llapanmi chaylla histórico estructura patapi rikuchisqa kanku, 1798 watapi qallarispa, gracia tiempo tukukuykama purispa, kimsa chaykunapas qhipa willakuy waqyayta sinchita rimarinku.
Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.
Habacucpa Tablankunaqa Apocalipsis chunka qanchisniyuq kapitulumanta rimayta aswan achka sut’inta qhawarichin; chayrayku kunanqa p’inqasqa watuchiman p’anqasaq, mayqinchus chay kapituluqpi Bibliamanta profecía nisqakunapa pusaq qhapaq suyukuna qhawarichisqa kachkan.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Kaymi kashan yachayniyuq yuyaymi. Qanchis umakunaqa qanchis urqukunam, chaykunapi warmi tiyaykusqa. Chaymantapas qanchis reykunam kanku: pichqaqa urmasqañam, hukñataq kashan, hukñataq manaraq hamunchu; hamuspanqa pisi tiempollataqmi qhiparinan. Ñawpaqmanta karqa, kunantaq manañam kanchu, chay animalqa pay kikinmi pusaq kaq, qanchis kaqkunamantataqmi, hinaspataq chinkayman rin. Apocalipsis 17:9–11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Danielqa Nabucodonosorman nirqan: “Qammi kanki kay quri umam.”
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Maypipas runakuna tiyanankupi, chakra uywakunata, hanaq pacha p’iskukunatapas makikimanmi qusunkiman, llapallankupaq kamachiqtaqmi rurasunkiman. Qanmi kay qurip umakanki. Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Danielpas Nabucodonosorta nirqanpas: “Qanmi, rey, reykunapa reynin kanki.”
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.
Qam, rey, reykunapa reymin kanki; hanaq pacha Diosmi qanta qoysunki suyu, atiyniyoq kayta, kallpata, hinallataq hatun yupaychayta. Daniel 2:37.
Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.
Nabucodonosorqa karqan “umam” karqa, payqa rey karqa, chaymanta reykunap rey karqa; imaraykuchus payqa ñawpaqta kaqta rikuchirqan chay ñit’isqa rikch’aynipi rikuchisqa qhapaq suyukunamanta. Nabucodonosorqa qoriwan rikuchisqa rey karqa, huk qhapaq suyu-kunapas, hinallataq huk reykunapas, chay ñit’isqa rikch’aynipi huk metalkunawanmi rikuchisqa kanqaku; ichaqa Nabucodonosorqa ñawpaq kaqmi karqa, chayrayku reykunap reyinmi karqa. Huknin niveltaqa kunanqa mana rimarisunchu: Babiloniaq qhapaq suyunqa chay qhapaq suyum rikuchin, mayqanmi Cristota qatiq tukuspa llullakuyta mask’an, paymi cheqaq reykunap Reynin.
In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.
Isaiaspa willakuyninpa qallariyninpi, iskay waranqa pichqa pachak iskay chunka watayuq qhawaykuykunamanta (Leviticus iskay chunka suqtayuq qanchis kuti) rimarispa, Isaiasqa reykunata umakuna hina reqsichin.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Siriapa umanmiqaqa Damascomi, Damascomanta umanmiqaqa Rezínmi; soqta chunka phisqa watakunapiqa Efraín llaqtaqa pakisqa kanqa, manaña huk llaqta kananpaq. Efraínpa umanmiqaqa Samariami, Samariapa umanmiqaqa Remalíaspa churinmi. Mana creenichkankichikchu chayqa, cheqaqtapuni mana sayachisqa kankichikchu. Isaías 7:7, 8.
Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.
Isaíasqa llapanmi qallarina chiqanta churashan iskay pachak pichqa chunka iskay watayuq pacha unaykuna Samariapa hanaq suyu reino contra hinallataq Judápa urin suyu reino contra, chayta ruraspanmi iskay testigokunata yaykuchin, huk nacionpa uma llaqtanqa uman kasqanta, hinallataq reyqa chay uma llaqtapa uman kasqanta. “Uma” nisqaqa rey hinallataq reino kasqanta rikuchin. Apocalipsispiqa Danielpi hina kaq profecíapa siki ñanninta yapamanta hap’in.
Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.
Chayrayku, Juanqa 1798 wataman apasqa kaptin, hinaspataq qanchis “umakuna” kasqanta riqsichiq watuchasqa qhawayman churakusqa kaptin, qanchis reinokuna kasqantam riqsichin. Chaymantaqa nisqam kan, pichqa umakunaqa, utaq reinokunaqa, ñam urmaqasqanku. 1798 watapiqa Bibliapa profecianpi pichqaq kaq reinom chayraq urmaqasqa karqan, wañuchiq ch’akiyta chaskisqanrayku, chaymi qhepamanta hampisqa kanqa.
John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.
Juan, payqa qhipa p’unchaykunapa pacha willakuy historiapi 1798 watapi sayashaqtin, nisqallataqmi huk umakunamanta hukninqa “kan” nisqa. Bibliamanta willakuy qhawariypi soqta kaq qhapaq suyuqa 1798 watapi qallarin, chayrayku Juanqa willakuy hina 1798 wataman apasqa kaspa, chay pacha kaq qhapaq suyuqa Estados Unidosmi karqa, hinaspataq willasqaña karqa qanchis kaq qhapaq suyuqa 1798 watamanta qhiparaqraq kasqanta, manaraq hamusqa kasqanrayku. Chay qanchis kaq qhapaq suyu, 1798 watamanta qhiparaqraq kaq, Naciones Unidasmi, chunka reykunawan rikuchisqa, hinaspa Apocalipsis chunka qanchisniyuqpi rimarisqa. Ichaqa pusaq kaqpas kanmi, payqa qanchismantam. Romaqa sapa kuti pusaq kaq hina lluqsimun, hinaspa qanchismantam.
There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.
Qanchis chunka qanchisniyuq capítulo ukhunmanta anchata rimaypaq kan, ichaqa ñuqanchikqa chay capítulo qanchis chunka qanchisniyuqpi rikuchisqa Bibliaq profecíanpi pusaq qhapaq suyukunallatam sut’inchashanchik, imaynatataq Millerita yachaypi tawa qhapaq suyukuna Apocalipsis qanchis chunka qanchisniyuqpi pusaq qhapaq suyukunawan tupaqtinqa qhawarinapaq.
We will address this in the next article.
Kay qatiq qillqapi qatiqpi kayta rimarisunchik.