The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Kay qillqapiqa kutichiyta mask'asun, imayna Bibliaq profecía nisqanpi reino-kunaqa Danieldaq iskayniyuq capítulo nisqanpi ñawpaq kutipi rimarisqan hina, Apocalipsis diecisiete nisqanpi qhipa kutipi rimarisqanwan allinta tupakunman chayta. Munani wak tapuykunata hatarichiyta ima kasqanmanta cheqaqtapuni Nabucodonosorpa lantiyninpi reqsichisqa, hinallataq ñawpaq puriqkunapa sayayninmanta: paykunapa historiankum qhawachirqan chay pacha, rumiqa lantiypa chakinkunata maqaykuspa takarinanpaq kasqanta.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Hermana Whiteqa reqsichinmi chayman chayarqanchikta, maypichus “Diospa sagrado ruraynin rikuchisqa kachkan estatuapa chakinkunawan, maypichus fierruta t’uru allpawan chapusqa karqa,” nispa; chaytataq aswan sut’inchaspalla “iglesiapa rurayninwan estadopa ruraynin chapusqa kanan” nispa willakun.
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Ñuqanchikqa chayamurqanchikña huk pacha-man, maypichus Diospa santu llamkaynin rikuchisqa kachkan chay estatuapa chakinkunapi, maypichus fierroqa t’uru allpawan chaqrusqa karqa. Diosqa runankunataqmi kan, akllasqa llaqtantaqmi kan, paykunapa yuyaychanankuqaq santuqchasqa kanan tiyan, mana qhellichasqa kananpaqchu cimiento pataman qiru, ichhu, ch’aki q’upata churaykuspa. Sapa alma, Diospa kamachikuyninkunaman cheqaq sonqowan kasuk, rikunqami ñawpaqman sut’i kasqanta ñuqanchikpa iñiyninchikpa qhawaq señalninqa qanchis p’unchay sabado kasqanta. Sichus gobiernupis sabadota yupaychanman Dios kamachisqan hina, Diospa kallpanpi sayanmanmi, hinaspa santosman huk kutilla qowasqa iñiypa amachakuyninpi. Ichaqa estadistakunaqa yanqa sabadotam sayachinqaku, hinaspa paykunapa religioso iñiyninkuta chay papadopa wawanpa qhawasqanwan chaqrunqaku, Señorpa santuqchasqan sabadomanta aswan hanaqman churakuspa, payta bendecispa, runapaq santu hina waqaychasqa kananpaq t’aqaykuspa, Paywan runankuna pakati señalta hina waranqa miraykunakama. Iglesiapa rurayninwan estadopa rurayninpa chaqruyninqa fierrowan t’uru allpawanmi rikuchisqa kachkan. Kay huñukuyninqa iglesia-kunapa llapa kallpanta pisiyaachkan. Iglesiata estadopa atiyninwan p’achachiyqa mana allin ruwaykunatam apamunqa. Runakunaqa casiña Diospa muchuychakuywan suyaykusqan tukukuyninman pasasqaku. Paykunaqa kallpankuta políticamanmi churaykurqaku, hinaspa papadowanmi huñukurqaku. Ichaqa hamunqami tiempo, maypichus Diosqa castiganqa paykunata, paykuna ley-ninta mana valichisqankurayku, hinaspa mana allin ruwayninkuqaq kikinkumanmi kutirinqa.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Diospa sagrado obranta iglesiapa umallayninwan estadopa umallayninta chaqrusqanman chayamusqanchik pachaqa, huk wiñayman riq pacha tiempomanta willakuyninmi. Payqa nin chay chaqrusqaqa “iglesiakunapa llapan kallpanta pisiyaqachkan,” hinaspa “mana allin ruruyninkunata apamunqa,” hinaspa “hamunqa pacha Diosqa kastigananpaq kankaqta, paykunata paypa kamachikuyninta manakaqman tukuchiqkunata.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Iglesiawanwan estadomanta chaqrusqa kasqan, iglesiakunapa atiniyninta pisiyaq, Pergamopa iglesianmanta willakuymi; chaypi iglesia llamk’anawan estado llamk’anata huñusqa kasqanmi rikuchin huchayoq runapa rikurichisqa kayninpaq ñawpaqman ñiq waqlliyta. Pergamo, hinallataq emperador, cristianismomanta idolatríaman compromisota unanchan, Daniel iskaypi tawaq suyupi pasakun. Chay compromisom Daniel iskaypi “llaqta” nisqa simiwanmi rikuchisqa kachkan.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Qam, ñawsa rey, qhawarqanki, hinaspa qhawariy, hatun rikch’ayta. Kay hatun rikch’ayqa, lliphipi sumaq kachkan, ñawpaqniykipi sayasqa karqan; rikch’ayninpas manchaymi karqan. Kay rikch’aypa umanqa allin quriwanmi karqan, ñuñunpas makinkunapas qillqiwansi, wiksañinpas chankankunapas antawan, chakinkunapas fierrowan, chakin pampa t’aqankunapas wakin fierrowan wakintaq ñiq’i allpawan. Qam qhawarqanki, mana runa makiwan kuchusqa rumikama, chayqa fierromanta ñiq’i allpamantawan kasqa chakin pampa t’aqankunapi chayaruspa, chaykunata ñut’uspa tukurqan. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Hinallataq Danielpa yuyaychasqanqa mana ñañaq allpaña kanchu, aswanpas q’añuchasqa, icha “mitu allpaman” tukupun.
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Chakikikunatawan chaki ruk’anakunata rikurqanki, wakinqa manca rurana llank’a t’urumanta, wakintaq fierromanta kasqanta; chay raymi chay qhapaq suyupi t’aqasqa kanqa. Ichaqa ukhunpiqa fierropa kallpan kanqa, imaraykuchus qamqa rikurqanki fierrota mit’u t’uruwan chaqrusqa kasqanta. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Ch'uyaya allpa, alfareropa allpan karqan, t'uru allpaman tukukun. Diosqa Diosmanta Alfareru kachkan, paypa rurasqanqa hayk'aqpas mana t'uruchu.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Kunanqa, Tayta Señor, qanmi ñuqaykuq Yaya; ñuqaykuqa ñiq’i kasqayku, qanña alfarero kasqanki; llapanchikmi qanpa makin ruwaynin kayku. Isaías 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
Roma paganaq historiapiqa, Esmirna iglesiaq allin ñut’u allpa karqa. Pérgamoq historiapin, Daniel iskaypi tawa kaq qhapaq suyu kasqanpi, chay allpaqaqa t’uqyasqa ñut’u allpaman tukupun. Ima chay pasajepi ñawpaqta sasan “allpa” nispa rimarisqa karqa, hinaspataq “mankap rurana allpa” nispa, chay yuyaychay ñawpaqman purisqanman hina “t’uqyasqa ñut’u allpa”man tikran. Pérgamopinmi chay tikray ruwakurqa Tiatirapaq, ichaqa papal Romaqpaq, ñan kicharinanpaq. “Allpa”manta “t’uqyasqa ñut’u allpa”man tikrayqa chay urmaymi Tiatirapaq ñan kicharin; Pablotaq chayta 2 Tesalonicensespi “ñawpaq urmay” nispa sutichan.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Miller runakunaqa mana aswanta qhawariyta atirqankuchu Romaq tawa kaq qhapaq suyuyninmanta, hinaspataq Cristoq Iskay Kutimuyta suyarqanku qatiq profetakuna willakusqan ruway kasqanta, imaraykuchus rumiqa, imahina rikch’akuqpa chakinman takaq, Cristoq Iskay Kutimuyninta rikuchin. Ichaqa, ¿Cristochu 1798 watapi qhapaq suyu sayarichirqan? Arí, payqa hamurqan 1844 wata, octubre killapa 22 p’unchawninpi, Aswan Santu Lugarman, huk qhapaq suyuta chaskinanpaq; ichaqa, ¿chay pachapichu sayarichisqa karqan?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Kay iskay ishkay tapuykunamanta ñawpaq kaqpa kutichisqanqa kaymi: Cristoqa manam 1798 watapi wiñay kamachiyninta sayarichirqanchu. Iskay kaq tapuypas, Cristoqa 1844 watapi, octubre killapa 22 p’unchawninpi, wiñay kamachiyninta sayarichirqanchu icha mana icha nisqaqa, hinallataq manam.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
¿Huk pagan Roma pacha-pi huk qhapaq suyuta sayarichirqanku-chu? Kayta tapuni, imaraykuchus ñawpaq pionerokuna tawa kaq qhapaq suyuta yacharqanku pagan hinallataq papal Roma kasqanta, chaymi 1798 watata tawa kaq qhapaq suyu tukukuynin hina riqsichin, maypichus Cristo wiñaypaq qhapaq suyuta sayarichinqa. Ichaqa Apocalipsis libroqa pagan Romamanta qhipaman hamuq tawa qhapaq suyukunata riqsichin.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Sichus Daniel ishkaypi chunka iskayniyuq qillqasqapi tawaq ñiqin fierrumanta qhapaq suyuqa sapaqlla mana iñiq Roma suyu-ta rikuchispan, Constantino-pa allinta mana allinwan chaqrusqanqa t’uruman tikrasqa mitu t’uruwan sut’inchasqa kaptin, ¿Cristo chay historiapi huk qhapaq suyuta sayarichirqachu? Kutichiyqa arí, nisqami. Chakatasqapi, mayqinchus Pérgamo-pa historiann, manam Tiatira-pa-chu, Cristo “gracia” nisqa qhapaq suyunta sayarichirqan. Chakatasqapi wiñaypaq qhapaq suyu sayarichisqa karqan, chay qhapaq suyu-pa tiyananpas qhipa para tiempopi sayarichisqa kanan tiyananta rikuchin. Chay qhipa para tiyanaqa paypa “gloria” nisqa qhapaq suyunta rikuchin.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Willakuyta, discipulokunaq Señorninpa sutinpi rurashqanku, llapa imapipas chiqap karqan, chayman rikuchisqan ruraykunapas chay pachallañam pasasharqan. “Pachaqa hunt’asqanñam, Diospa reinonpas qayllañam kachkan”, nispa karqan paykunaq willakuyninku. “Pacha” tukukuyninpi—Daniel 9 nisqapi soqta chunka iskayniyuq qanchis semanakuna, Mesíasman, “Qhispichisqa” nisqaman chayanankupaq—Cristoqa Jordan mayupi Juanpa bautizaynin qhepaman Espírituq hawinwan hawisqa karqan. Hinaspa “Diospa reinon”, paykunaq qayllapi kashan nispa willakusqankuqa, Cristo wañuyninwan sayarichisqa karqan. Kay reinuqa mana karqanchu, imaynan yachasqa kashaqku hina, kay pachapi imperio. Nitaq karqanchu chay hamuq mana wañuq reinu, maypachachus “reino, kamachiy, hinallataq llapan hanaq pachapa uranpi reinopa hatun kaynin, Ancha Hanaq kaqpa santokunapa llaqtanman qusqa kanqa”; chay wiñay reinu, maypin “llapa kamachiykunapas payta sirvinqaku, kasukunqakutaq.” Daniel 7:27. Bibliapi hina nisqanta, “Diospa reinon” nisqa rimayqa iskaymanmi churakun: graciapa reinonman, gloriapa reinonmanpas. Graciapa reinonqa Hebreokunaman carta nisqapi Pabloq rikuchin. Cristo-man señalaspa, khuyapayakuq mañakuq, mayqinchus “ñuqanchikpa pisi kallpanchikkunata yachaspa llakikuywan llamk’asqa” kaqman, apóstolqa nin: “Chayrayku, mana manchakuspa graciapa tiyananman qayllaykusun, khuyapayakuyta jap’inanchikpaq, graciata tariynanchikpaq.” Hebreos 4:15, 16. Graciapa tiyananqa graciapa reinontam rikuchin; imaraykuchus tiyanapa kashanqa reinopa kashantapas reqsichin. Achka parabolankunapi Cristoqa “hanaq pacha reinon” nisqa rimayta llamk’achin, runakunapa sonqonkupi divina graciapa rurayninta sut’inchananpaq.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
Chaymi kikinqa, hatun yupaychasqa tiyanaqa gloriaq qhapaq suyunta rikuchin; hinallataq kay qhapaq suyumanta rimakun Salvadorpa siminpi: “Runapa Churin hamuqtin Kikinpa gloriawan, llapa ch’uyanchasqa angelkunapas Paywan kuska, chaypim Payqa gloriaq tiyananman tiyaykunqa; hinaspan ñawpaqninman llapa llaqtakuna huñusqasqa kanqa.” Mateo 25:31, 32. Kay qhapaq suyuqa manaraqmi hamunraqchu. Mana sayarichisqachu kanqa Cristoq iskay kutin hamuyninkama.
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.
“Munayniyuq qhapaq kayqa runapa urmakuynin qhipaman chaylla sayarichisqa karqan, huchasapa ayllupa qispichisqa kananpaq huk yuyaychasqa kamachiy rurasqa kaptin. Chaymantaqa Diospa munayninpi hinallataq promesannimpi kawsarqan; hinaspataq iñiyniyoq runakunaqa chaypa kamachisqan runankuna kayta atirqanku. Ichaqa mana chiqaqtapuni sayarichisqa karqanchu Cristo wañusqan kama. Qay pacha misiónninta qallarisqanmanta qhipapas, Qespichiqqa runakunapa sasa sunqu kayninwan mana yusulpayayniyuq kayninwan utqasqa, Calvariopi sacrificiomanta kutiripayta atinman karqan. Getsemanípi ñak’ariypa qerunqa makinpi chukchurqan. Chaypachapas urqunpi yawar-sudorninta pichaykuspa, huchasapa aylluta huchankupi chinkachun saqiyta atinman karqan. Chayta ruwaruspanqa, urmaq runakunapaq manam ima qispichiypas kanmanchu karqan. Ichaqa Qespichiq kawsayninta qoykukuspa, wañuynin qhipa samayninwan ‘Tukukapun’ nispa qaparisqan pacha, chaymi qispichiy yuyaychasqapa hunt’akuynin takyasqa karqan. Edénpi huchasapa iskay runaman qusqa qispichiy promesaqa chaypacham takyachisqa karqan. Ñawpaqtaqa Diospa promesallanmanta kaq munayniyuq qhapaq kayqa chaypacham sayarichisqa karqan.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Cristoqa huk wiñayña qhapaq suyunta sayarichirqan Roma pagana nisqapa willakuy proféticapi, manam Roma papal nisqapa tukukuyninpiqa. Hinallataq Payqa qhapaq kawsayniyuq suyunta sayarichin Iskay Kuti Hamuyninpi; chaymantaqa qhipa paraq historianta hina kan, maypachachus Islam nisqapa tawa wayrakuna kacharisqa kanku.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Qhipa paraqaqa hamusianmi ch’uya kaqkunaman—chay hinapi llapankum chaskinqaku ñawpaq hina.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Chusku angelkuna saqepuqtin, Cristoqa qhispichiy siminpaq qhapaqllaqtan churaykunkqa. Qhipa paraqa manam pipas chaskinqachu, aswanqa tukuy atiyninkuwan ruwashaqkunaqlla. Cristoqa yanapaykuwasunmanmi. Diospa graciannintaq, Jesuspa yawarninrayku, llapanchik atipaqkuna kayta atinman. Hanaq pachapi tukuykunaqa kay llamk’aypi interesasqañam kachkan. Angelkunapas interesasqañam kachkan.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Tawa chusku wayrakuna kacharichkaqtin, Cristoqa qhapaq suyunta sayarichin. Qhipa parawanpas chusku wayrakunapa kacharikuyninwanpas wiñaymanta ñawpaqman puriq ruwaykunata rikuchin, mana mayqinpas huklla pacha puntuta rikuchinqachu. Chusku wayrakunaqa Islamta rikuchin.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Angelkunaqa chay tawa wayrakunata hark’ashanku, mana allin phiñasqa caballohina qhawachisqa, kacharichikuyta munaspa llapa kay pachap patanta pawaykuspa puriyta munan, ñanninpita wañuytawan chinkachiyta apamuspa.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Puñuykusunchu wiñay pacha kayman yaykunapaq patapiña? ¿Qhilqaychasqa, chiri, wañusqa hina kasunchu? ¡Ay, imaynatachá munayman iglesiakunanchispi Diospa Espiritunwan samayninwanpas paypa llaqtanman samachisqa kananta, chakinkunapi sayarinankupaq, kawsanankupaqpas! Rikunayku tiyan ñanqa k’askalla kasqanta, punkuqa ñit’illa kasqantapas. Ichaqa ñit’i punkuta pasaspanchis, ancha kicharisqa kayninqa mana tupuyniyuqmi.” Manuscript Releases, volume 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Angelkunaqa hap’ishanku Islampa phiñasqa kawallunta, wañuyta hinaspa tukuy ima thuñichiyta ñannimpi apaspa qispiyta munasqanta, Diospa Espiritun Diospa llaqtanman samachisqa kasqan pacha tiempopi. Chaymantataq sayarinku chakinkunapi hinaspa kawsanku. Manaraq Espiritu paykunaman samachisqa kaptinqa, Diospa llaqtanqa wañusqa kanku, imaraykuchus Espiritupa samayninmi paykunata hatarichin sayarinankupaq hinaspa kawsanankupaq. Hermana White nisqan hina, kunanqa chay pacha tiempomanña chayamunchis, maypichus fierrowan hinaspa mit’u allpawan chapusqa rikch’akuypa chakinkuna iglesiatawan estadota huñusqa kasqanta rikuchin; qhepa tamyapa ichakuykusqanqa chaypachaqa manaraq hamuqpi kasharqan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqaqaqaqa Diospa llaqtanman urmamunan. Huk atiyniyuq angelmi hanaq pachamanta uraykamunqa, hinaspan llapan kay pachata k’anchachinqa paypa hatun k’anchayninwan.” Review and Herald, April 21, 1891.
There are two voices in Revelation eighteen.
Revelación dieciochopi iskay kunkakuna kan.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Jesúsqa llapa runakunapa ñawpaqta yachachiy llank’ayninta qallarispa, Templotaq sacrílego qhellichaymanta picharqa. Hinallataq, paypa ministerionpa qhipa rurayninkunamanta huknin karqa Templopa iskay kaq pichariynin. Chhaynaqa, kay pachata waqaychanapaq qhipa llank’aypi, iglesiakunaman iskay sapa waqyasqakuna ruwasqa kanku.” Selected Messages, libro 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Ñawpaq kunkaka Diospa llaqtanpaq rikch’ariypaq waqyakuymi, iskay ñiqin kunkataq Babiloniapiraq kashaq Diospa huk wawanankunapaq rikch’ariypaq waqyakuymi.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
Kanmi huk llaqta kachkan mana allinpi, llullakuypi, pantasqa yuyaypi, wañuypa llanthunpi hina,—puñusqa, puñusqa. ¿Pitaq sonqonpi nanaywan llank’achkan paykunata rikch’achinapaq? ¿Ima simitaq paykuna-man chayananman? Yuyayniyqa apasqa kachkan hamuq p’unchayman, maypichus qapariy qusqa kanqa: “Qhawariy, Qosan hamun; lluqsimuychis payta tinkuq.” Ichaqa wakinkunaqa suyarinqaku aswan qhipaman mecheronkupaq aceitetam maskhanankupaq, hunt’achinankupaq; hinaspataq ancha qhipalla tarinqaku runa kasqanku, mayqinchus aceitewan rikuchisqa, mana hukman qusqayuqchu kasqanta. Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Chay pasaje-pi iskay tapuykuna tapukusqa karqan. Piqkunaqmi alma-ninkupi nanay hina llakiyta sientenanku, paykunata rikch’achinapaq? Ima vozmi paykunaman chayanman?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
Kay “rimay” pachamanta rikch’achin chayqa Apocalipsis chunka pusaqniyuqpa iskay kaq rimayninmi, Diospa huk llamk’ayninkunata Babiloniamanta lluqsiyta waqyachiq. Diospa runankunapas hinallataq kay pachapas Chawpi Tuta Qapariywan rikch’achisqa kananmi tiyan, chayqa qhipa paraq hukñiqnin unanchallanmanta.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
¿Milleritakunaqa allintachu reqsirqanku tawaq kaq qhapaq suyu p’unchayninkunapi Cristo wiñaypaq qhapaq suyunta sayarichinqa nispa? Arí.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Payqa hatun ñawpaqchasqa “gracia” nisqa qhapaq suyunta cruzpi, chayqa Bibliaq willakusqan qhispichiy qhawaypi tawa kaq qhapaq suyuq historianninpim karqa. Chay qhapaq suyuqa pagano Roma karqa. Daniel iskaypi, ¿Thiatira iglesiamanta ñawpaqman hamuq sapanmanta karunchakusqa rikuchisqachu? Arí, imaraykuchus t’ika allpa, Diospa llaqtanta rikuchiq, allpamanta llamp’u mit’u allpaman tukurqan. Chay hinaqa, ¿maypitaq Thiatira imagenpi kachkan? ¿Ichapas manachu imagenpi kachkanpas? Imagenpim rikuchisqa kachkan, hinaspa Nabucodonosormi chay chiqaqmanta achkha k’anchayta churaykun, Daniel tawa kaq capitulopi hatun munayninpi, hatun hatunchakuywan hunt’asqa kaptin.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Rey rimarirqan, nispa: ¿Manachu kay hatun Babiloniaqa, ñoqa atiyniypa kallpanwan hatariychisqay, qhapaq suyupa wasinpaq, hatun kayniypa yupaychasqa kananpaqpas? Daniel 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Nabucodonosorpa tarupaynin manaraq ñawpaqpi, ishkay waranqa pisqa pachak iskay chunka p’unchaykunata chakra animal hina kawsaspa, payqa hatun kayninta rikuchirqan tapuspa: ¿manachu paymi hatarichirqan kay qhapaq suyu, hatun Babiloniata? Apocalipsis chunka qanchispi qhati warmipa urqunpi qillqasqa kashan: “PAKASQA KAY, HATUN BABILONIA, QHATI WARMIKUNAP MAMAN, KAY PACHA MILLAY RUWASQAKUNAPAS MAMAN.” Roma iglesiata, imaynan Hermana White sutichan hina, payqa Hatun Babilonia. Rikch’ayninpi qori uman literal Babiloniata sut’ichan, chaymantapas espiritu Babiloniatapas sut’ichan, Bibliapi profeciakunapa pichqa kaq qhapaq suyunta, sapallan rikch’ayninwan kasqanta: wañuchikuq ch’akiyta chaskiq atiyniyuqta. Isaías iskay chunka kimsapi, papal atiyniyuq, Tiro hina sut’ichisqa, qanchis chunka watakunata qunqakusqa kanman huk reypa p’unchayninkuna hina. Literal Babilonia, Nabucodonosorwan sut’ichisqa, chaylla hinataq wañuchikuq ch’akiyta chaskirqan; chayqa hampisqa karqan Nabucodonosor suyunmanta qarqosqa kaptin ishkay waranqa pisqa pachak iskay chunka p’unchaykunata. Literal Hatun Babiloniaqa espiritu Hatun Babiloniapa unanchan karqan, iskayninkupas suyun-kunata huk pisi pacha qechusqa karqan, chaymanta qhipaman kutichisqa. Apocalipsis chunka qanchispa qhati warmiqa manan qolqe qeruta makimpi apaykuchkarqanchu, nitaq antata, nitaq fierrota; aswanpas qori qeruta apaykuchkarqan.
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. Revelation 17:4.
Chay warmiqa puka-azul llaqtasqa, puka p’achawan p’achallisqa karqa, quriwan, ancha chanin rumikunawan, perlaswan ima sumaqchasqa; makinpin quriq qiru apasqa, chay qiruntaq hunt’a karqa millay cheqnikuykunawan, huchallikusqan q’añu k’añu kayninwanpas. Apocalipsis 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Quriqaqaqa Babiloniata rikch’akuqta reqsisqa karqan, chaymantaq espiritu Babiloniatapas reqsichin, Bibliapa profecianpi pichqa kaq qhapaq suyu, mayqinchus 1798 watapi wañuchiq ch’akiyniyuqta chaskirqan, chay pacha Bibliapa profecianpi soqta kaq qhapaq suyu tiyanaqta hap’irqan. Rikch’aq Babiloniaqa chay estatuapi qollqe kaq qhapaq suyuwan qatiparqan, iskay atiyniyuqkunamanta ruwasqa: Medokuna hinallataq Persiakuna; Daniel pusaqniyuqpi Persia waqraqa qhipata lluqsirqan, aswan hatuntaq karqan. Dario Medoqa ñawpaq waqra karqan, generalnin Cirotaq Persia runa karqan, paymi tukukuypi atiyniyuqman hamunqa Medo rey Dario qhipaman.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Ciroqa Cristopa rikch’aynin karqa, paymi qallarinan karqa Diospa runankunata prisionmanta kacharichiy ruwayta. Medo-Persia suyukunaq kamachiyninqa Bibliaq willakuyninpi soqta kaq qhapaq suyuta rikuchin, chayqa Estados Unidosmi. Estados Unidosqa iskay waqrayuqmi, chaykunaqa Republicanismo hinallataq Protestantismo nisqakunata rikuchin. Darioqa Estados Unidospa Republicanismo waqranta rikuchin, Cirotaq Protestantismo waqranta rikuchin. Imaynan Ciroqa Diospa runankunata kacharichiy ruwayta qallarirqan Jerusalén llaqtatawan templotapas wakmanta hatarichinankupaq, hinallataq Estados Unidosqa hallp’a karqa hatarichisqa, espiritual Babiloniaq prisionninpi watasqa runakunata kacharichinampaq, espiritual templota sayarichinankupaq, chaypa cimientonta Milleritakuna churaykurqanku. Babiloniapi cheqaq prisionqa qanchis chunka watakuna kasqanmi rikch’achirqan espiritual Babiloniapi prisionta waranqa iskay pachak soqta chunka watakunapaq. Estados Unidosqa Nabucodonosorpa imágenninpi qolqepa rikrankunakunam.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Kimsakuna bronce nisqa kinsa kaq qhapaq suyukqa Grecia karqan, hinaspataq huk llaqtakunapi mast’arasqa qhapaq suyuta rikuchin. Chay qhapaq suyukqa Naciones Unidas nisqam, chaymi Apocalipsis chunka qanchisniyuqpi 1798 watapi manaraq hamusqa qhapaq suyu karqan. Apocalipsis chunka qanchisniyuqpa chunka reykunanqa rimanakunku qhapaq suyunkuta papadoman qoykuyta, pusuq kaq qhapaq suyuman, qanchis kaqkunamanta kaqman. Kay rimanakuyta ruwanku Estados Unidospa kallpachasqanrayku, hinaspataq kay pachaqa Islampa “tawa wayrakuna” nisqanwan thuñichisqa kasqanrayku, chaykuna qhepa para tiempope cacharisqa kanku, chaymi Estados Unidospi domingo ley qallariypi hunt’asqa takiyta qallarimun.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Estados Unidospi domingo p’unchay kamachikuypi, Diosqa “hatun k’anchay” nisqa qhapaq suyunta sayarichin, llaqtanta huk unancha hina hoqarispa, Diospa wakin wawanakunata Babiloniamanta lluqsichinapaq waqyaspa. Chayrayku protestantismopa waqran qhipata sayarin, ñawpaq waqramantapas aswan hatun, Medo-Persiapa iskay waqrankunawan hina tupaspa. Naciones Unidas nisqa tantanakuy papan qhapaq kamachiyman kay pachapa kamachiyninta kutichinapaq acuerdota rurasqanmanta qhipaman, Islampa tawa wayrakuna cacharichisqa kanku, hinaptinpas llapan pachapi qhapaq suyuqa chay maqanakuywan tinkuchisqa rikukun, Greciapa ñawpaq waqran p’akisqa wañusqan qhipaman hamusqan maqanakuy hina, chaymanta tawa waqrakuna lluqsisqanrayku.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Wakinqa chayanan fierro chakikunaman (estadu kamachiy) hinaspa ñiq’i allpa chakikunaman (iglesia kamachiy) chaymanta chunka ruk’anakunaman (chunka reykuna), urqumanta mana makinwan kuchusqa rumiqa wakinpa chakinkunata maqan. Milleritakunaqa Danielpa wakinman hina chiqap karqanku, imaynachus atirqanku chay hinata profétika historiapi qhawariyninkumanta. Ichaqa Alpha y Omegaqa tukukuyninta qallariyninwanmi sapa kuti rikuchin, hinaspa Nabucodonosorpa wakinpi tawa qhapaq suyukunaqa tawa cheqaq qhapaq suyukunata reqsichin, chaykunaqmi kay pachapa tukukuyninpi espiritu masinkunata unancharqanku.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Historiaq qhapaq suyu-kunawanqa Romaqa pusajñiqpi rikurimun, hinaspataq qanchisniyuqmanta kachkan. Daniel qanchispiqa Romaqa pusajñiqpi rikurimun, hinaspataq qanchisniyuqmanta kachkan. Daniel pusajpiqa Romaqa pusajñiqpi rikurimun, hinaspataq qanchisniyuqmanta kachkan. Apocalipsis chunka qanchisniyuqpiqa Romaqa pusajñiqpi rikurimun, hinaspataq qanchisniyuqmanta kachkan. Daniel iskaypiqa, mayqinchus Bibliaq profecía nisqan qhapaq suyu-kunamanta ñawpaq rimariyta rikuchin, chaypiqa kunan pacha espirituyniyuq Romaqa pusajñiqpi rikurimun, hinaspataq qanchisniyuqmanta kachkan. Bibliaq profecía nisqan qhapaq suyu-kunamanta ñawpaq (Alpha) rikuchiyqa qhipa (Omega) kaqta reqsichin.
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Ñuqanchikqa chayamurqanchikña huk pacha-man, maypichus Diospa santu ruraynin rikuchisqa kachkan chay imahina runa rikch’akuqpa chakinkunapi, maypichus fierro t’uruwan chapusqa karqa. Diosqa llaqtayuqmi, akllasqa llaqtayuqmi, paykunapa allin reqsiy-ninkunaqa santu-kusqa kananmi, mana qhellichasqa kananpaqchu cimiento pataman churaykuspa k’aspita, qichata, ch’aki sara q’upatawan. Sapa alma Diospa kamachikuyninkunaman cheqaq kasqaqa rikunqapuni ñawpaqman churana señalninchik iñiyninchikpa kasqanta qanchis p’unchay samana p’unchay. Sichus gobiernoqa samana p’unchayta yupaychanman Dios kamachisqan hina, sayanman Diospa kallpanpi, hinaspa defiendeman ñawpaqpi santokunaman qusqaña iñiyta. Ichaqa estadistakunaqa yanqa samana p’unchayta sayachinqaku, hinaspa wakin diniy iñiyninkuta chapunqaku kay papapakunapa wawanpa waqaychasqanwan, churaykuspa Señorpa santu-chasqan samana p’unchaymanta aswan hawaman, Señorpa santu-chasqan, bendecisqan, runapaq sapaqchasqan chayta santu hina waqaychananpaq, paywan llaqtanwan señal hina waranqa miraykunakama. Iglesiapa yachachikuyninwan estadopa apaykachayninwan chapukuyqa fierrowan t’uruwanmi rikuchisqa kachkan. Kay huñunakuyqa llapa iglesiakunapa atiyninta pisiya-chkan. Iglesiata estadopa atiywan churayqa mana allin ruwaykunatam apamunqa. Runakunaqa casiña Diospa muchuy mana rurananpaq suyay-ninpa tukukuyninman chayarqunaku. Kallpankuta políticamanmi churarqunaku, hinaspa papapawanmi huñukusqaku. Ichaqa chayamunqapuni tiempo, maypichus Dios castiganqa paypa leyninta mana valeqta ruraqkunata, hinaspa mana allin ruwayninku kikinkuman kutiripunanpaq.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alfa y Omegaqa, Danielpa iskaymanta allin ñawpaq willakuyninta “musuq” karqan.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Hinallata tiyanaqmi nirqan: “Qhawariy, llapa imakunatan musuqyachini.” Hinaspan niwarqan: “Qillqay; kay simikunaqa cheqaqmi, hinallataq atiniypaqmi.” Hinaspan niwarqan: “Tukukuñanmi. Ñuqaqa Alpha y Omega kani, qallariyninpas tukukuyninpas. Kawsay unu pukyumanmantaqa yakunayuqmanqa mana qullqillapaqmi qusqani.” Apocalipsis 21:5, 6.