In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.
Qhipa qillqapi, suqta willakuy-sut’iy ñankunata reqsichirqanchik, Adventismoq historiampi rikurimusqankumanta, Milleritakunaq pachasninmanta kunankama. Ñoqaqa rimani, Daniel qillqaq chunka hukniyuq kapituluq chunka tawaq versiculonpi “llaqtaykimanta suwakuna” nisqamanta ñawpaq ch’aqwaypas, qhipa ch’aqwaypas, willakuy-sut’iy hina huklla kasqankuta. Milleritakunaqa entienderqanku “suwakuna” nisqaqa Roma kasqanta, Protestantekunataq yachachirqanku “suwakunaqa” Antiochus Epiphanes sutiyuq huk Siria qhapaq rey kasqanta.
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 runakuna hatarinqaku uray llaqtapa reyyninpa contra; hinallataq llaqtaykipa qhichuq runakunapas hatarinqaku musqhoyta sayachinankupaq; ichaqa urmayninqaku. Daniel 11:14.
Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.
Chunkaq chunka versomanta qallarispa, chunka pichqakama qatipaq, Egipto suyukunawan Siria suyukunawan chawpipi guerra nisqa rikuchisqa kachkan. Kay pasajepi Egiptoqa uray llaqtapa qhapaqninmi, Siriapa qhapaqnintaq hanaq llaqtapa qhapaqnin hina rikuchisqa kachkan. Chunka versoqa historiador-kuna sutichasqankuman hina tawa kaq Siria guerrapa qallariyninta reqsichin, 219 a.C. watapi; chunka hukniyuqwan chunka iskayniyuq versokunataq Rafia maqanakuyta 217 a.C. watapi, chaymanta qhipa kaqkunatapas rikuchin. Chaymantataq chunka kimsayuqmanta chunka pichqayuqkama versokunaqa Panium maqanakuyta reqsichin, 200 a.C. watapi. Chunka versomanta chunka pichqakama, Siria qhapaqqa Antiochus Magnusmi, Seleucida Imperiopa kamachiqnin.
Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.
Chunka kinsa chunka yupayniyuqmi rikuchin, imaynam Antíoco Magnus maqanakuyta qallarin, watakuna ñawpaqpi Seleúcida qhapaq suyumanmanta qichusqa hallp’akunata kutichinapaq. Chay chunka kinsa chunka yupayniyuqpiqa, Cristo Manaraq Paqarichkanman 219 watapi chinkasqa hallp’akunata kutichin; ichaqa huk pisi p’unchawpaqmi atipanakuyninkunata sayachin, hinaspa maskakuyta munan soldadokunapa kallpan kutin huñunankupaq. Chinkasqa hallp’akunapi kamachiyta yapamanta kutichirqan, hinaspataq Egipto suyu patakaman chayarqan, uray qhapaq suyu, Ptolomeo ayllumanta kamachisqa. Cristo Manaraq Paqarichkanman 219 watamanta 217 watakama, uraypa qhapaqninpas hanaqpa qhapaqninpas hamuq Rafia maqanakuypaq yuyayninkuta wakichirqanku.
The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.
Rafiya maqanakuyqa ñawpaq watakunapi 217 a.C. watapi ruwarqa, hinaspan uray suyu Egipto, Ptolomeo kamachisqan, atiparqa Siria nacionpa reynin Antíoco Magno-ta, mayqinchus profetikopas qillqasqapi hanaq llaqtapa reynin kasqa. Chaymanta versículokuna chunka kimsayoqmantapacha chunka phisqayoqkama nisqakunapi, chunka qanchis wata qhipamanta, 200 a.C. watapi, Antíoco Magno, mayqinchus chay p’unchaykunaqpi Felipe de Macedoniwan huñunakusqa karqa, Egiptowan Panium maqanakuypi tinkurqan. Chay uray suyu Egiptoqa pichqa utaq soqta watayoq wawa reyta kapurqan, hinaspan Antíoco Magnopas Felipipas mana atirqakuchu chay Egiptopa wawa reyninmanta allinta hap’ipakuyta saqeyta, hinaspan Antíoco Magno Panium maqanakuypi atiparqan. Chay kimsa versículokuna, mayqinkunachus Panium maqanakuyta rikuchin, chaykunapi versículo chunka tawayoqpi huk musuq atiyniyoq kallpa profetika willakuyman yaykuchisqa kachkan.
The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.
Llaqta masiykikunapa suwak runakunaqa huk atiyniyuqmi kanku, mana Egiptomanta uray suyupa qhapaqninchu, mana Seleucidmanta hanay suyupa qhapaqninchu, nitaq Felipe Macedoniamanta kamachiqchu. Milleritakunaqa reqsirqanku Romaqa llaqta masiykikunapa suwak runakunan kasqanta. Hebreo simipi huk saphin simi, “suwak runakuna” nisqaman tikrasqa, “p’akiriq” ninmi. Mana cristiano Romaqa willakuy qelqapi rikuchisqa kashan tukuyta p’akiriyta atiq atiyniyuq hina.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Kay qhipatam tutayaq rikuykunapi rikurqani, hinaspa qhawariy, tawa kaq uywa, manchachiypaq, sinchi mancharinapaq, ancha atiyniyuq; hatun fierro kirunkunataq karqan: mikhurqan, ch’iqirparqan, puchuqtaq chakinwan sarurqan; hinaspataq ñawpaqninpi kaq llapa uywakunamantapas hukniraymi karqan; chunka waqrakunataq karqan. Daniel 7:7.
When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.
Maypacha Uriah Smith suwaqkunamanta rimarqan, huk historiadorta citespa, paymi rikuchin suwaqkunaqa pakiqkunata rikuchisqankuta.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
“Kunanqa hukmanta musuq atiyniyuqmi rikuchisqa hamun,—‘llaqtaykipa suwaqkuna;’ cheqaqtapuni, nispa Obispo Newton, ‘llaqtaykipa p’aqiqkuna.’ Karu karum Tíber mayu patakunapi, huk qhapaq suyuqa hatun munayniyuq yuyaykunawan, tutayaq yarpaykunawanpas, wiñakuspa kawsarqani. Ñawpaqtaqa pisilla, pisi kallpayuqlla kaspapas, musphay hina usqhaylla kallpapi, sinch’ipi wiñarqa, kaypi chaypi allin yuyaywan mast’arispa atiyninta yachachiyta munaspa, chayri maqanapaq makinqa hayk’aq sinch’i kasqanta mallikuyta munaspa, chaymanta, kikin atiyninta reqsispa, allin kallpawan umanta oqarirqan kay pachapi nacionkunapura, hinaspa mana atipay atisqa makiwan paykunap ruwasqankumanta timónninta hap’irqa. Chaymanta ñawpaqmanqa Roma sutim historiapa raphranpi sayan, unay watakunaqpaq kay pacha ruwasqankunata kamachinapaq churasqa, hinaspa pachakunakama nacionkunapura hatun kallpawan llank’anapaq.”
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.
“Roma rimarqan; hinaspataq Siriawan Macedoniawan utqaylla tariqkanku musquyninkupa rikchayninpi huk tikray hamusqanta. Romanokuna chayrayku yaykurqanku Egiptopa wayna reyninpa favorninpi, allinta churaspa payqa waqaychasqa kananpaq Antiochuswan Felipewan wakichisqa chinkachiymanta. Kayqa karqan 200 a.C., hinaspa karqan Romanokunapa huk ñawpaq ancha importante yaykuyninkunam Siriawan Egiptopa asuntosninpi.” Uriah Smith, Daniel and the Revelation, 257.
The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.
Kay t’aqekuna pi willasqa ñawiriyqa hunt’akúrqa iskay chunka watakuna hina 219 a.C. manta 200 a.C. kama, ichaqa profetakunaqa astawan rimanku qhepa p’unchaykunamanta, manataq kawsasqanku p’unchaykunamantachu.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Sapa ñawpa willakuyq profetakunapas kikinkupa tiempopaqa aswan pisita rimarqanku ñoqanchikpaqmantam; chayrayku paykunapa willakuy proféticokunaqa ñoqanchikpaqmi kallpanpi kachkan. ‘Kay llapan imakunaqa paykunaman rikch’achinapaqmi pasaq, qelqasqataqmi kachkan ñoqanchik yuyaychananchikpaq, pikunamanmi kay pachapa tukuyninkuna chayamun.’ 1 Corintios 10:11. ‘Manam kikinkupaqchu, aswanpas ñoqanchikpaqmi sirvirqanku chay imakunata, kunan qankunaman willasqasqata, qankunaman evangelio willaqkunaranti, hanaq pachamanta kachamusqa Espíritu Santowan; chay imakunamanqa angelkunapas qhawariyta munanku.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhipa miraypaqmi tukuy qhapaq kayninkunata huñuspa huatapusqa kachkan. Ñawpa Testamentopi tukuy hatun ruwaykuna, tukuy ayaqman churanapaq llakiychasqa ruraykunapas, kay qhipa p’unchaykunapi iglesiapiqa karqanku, hinallataq kachkan kutimuspalla.” Selected Messages, book 3, 338, 339.
Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.
Manam Danielqa mana kawsarqachu iskay chunka watakuna pacha ñuqanchik rikuchkanchik chaypi; ichaqa Panipa Whiteq qelqasqanpi inspiracionqa yachachiwanchikmi Daniel chunka hukniyuqpi qelqasqa aswan hatun historiapa achka rakinkuna kutimunanpaq kasqanta, Daniel chunka hukniyuqpa qhepa hunt’akuyninpi.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Manañam kanchu pantaqpaq. Sasachakuy p’unchawkuna ñawpaqninchikpi kashan. Kay pachapiqa maqanakuypa espiritunwanmi ch’aqwaykuchkan. Manam unayñachu, profecíakunapi rimasqa sasachakuy rikch’akuykuna pasaq kanqa. Daniel qhelqapa chunka hukniyuq kaqpi kashaq profecíaqa ñam casi hunt’asqa kayninman chayan. Askha historiakunam kay profecía hunt’akusqanman hina pasasqakuna, yapamanta kutimunqaku.” Manuscript Releases, número 13, 394.
Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”
Daniel chunka huk ñiqin qanchisniyuq t’aqapi chunkaqmanta pisqachunkaqkama qillqasqakuna qhepa p’unchaykunapa historianta rikuchin, chaymanta utqaylla hamuq domingo kamachiyman chayanankama; imaraykuchus chunka suqtayuq versículopi Romaq, ñawpaq kutipi, “sumaq allpa” nisqata atiparqan.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Ichaqa paywan contra shamuqqa munasqanman hina ruwanka, manataq pipas paypa ñawpaqenpi sayayta atinchu; paytaq hatun k’anchayniyuq allpapi sayanqa, chay allpataq paypa makinwan tukusqa kanqa. Daniel 11:16.
Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.
Danielqa qelqasqankunapi iskay kutita “hatun k’anchayniyuq allpa” nisqa rimayta llamk’achin. Ñawpaq kaqqa chunka soqtayuq versículopi, cheqaq pagano Romaqa cheqaq hatun k’anchayniyuq Judá allpata atipaykurqan.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Egiptoqa manam atiqmanchu atiyta atipayta atinchu Antioquspaq ñawpaqpi, chay llaqtakunaq uray suyuyninmanta rey Antioqusqa manam Roma runakunapa ñawpaqpin sayariyta atinchu, paykunaqa kunan paypa contran hamusqankurayku. Mana mayqin qhapaq suyuqkunapas kay wiñaq atiyniyoq kallpata hark’ayta atinankuchuña. Siriaqa atipachisqa karqan, hinaspataq Roma qhapaq suyuyman yapasqa karqan, Pompeyo, AC 65 watapi, Antioquus Asiaticus-ta imaynan kaq qhapaq kayninkunamanta qichuspa, Siriataq huk Roma provinciaman tukuchispa.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.
“Chayllataqmi chay kikillan atiypas Santo Allpipi sayanan karqa, hinaspa chayta tukuchinanpaq. Romaqa Diospa llaqtanwan, judíokunawan, huñunakuywanmi tinkisqa karqa, ñawpaq wata 162 a.C. nisqapi; chay p’unchawmantapachanmi sut’inchay willakuypa p’unchaw yupaypi hatun chiqanta hap’in. Ichaqa, Judeapa patapi kamachiytaqa manam cheqaq atipaywanchu hap’irqan ñawpaq wata 63 a.C. nisqakama; hinaspataq chaymanta qhipaman kay hinata ruwarqan.” Uriah Smith, Daniel and the Revelation, 259.
The other verse where Daniel employs the “glorious land” is in verse forty-one.
Huknin versículo maypin Danielqa “hatun sumaq allpa” nisqata llamk’achin, chayqa versículo tawa chunka hukniyoqpi kashan.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Payqa yaykunqa sumaq allpamanpas, achka llaqtakunataq urmachisqa kanqaku; ichaqa kaykunaqa makimanta qispinqaku, Edom, Moab, hinaspa Ammonpa churinkunamanta umalliqkuna. Daniel 11:41.
Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.
Chusku chunka hukniyuq versículomi, nisqapuni, chusku chunka versículota qatipamun, hinaspa chusku chunka versículoq qallariyninmi kay simikunawan qallarin: “hinaspa tukukuypaq pachapi.” The Great Controversy nisqapi, Hermana Whiteqa 1798 watata “tukukuypaq pacha” nisqawan reqsichin, chayrayku chusku chunka hukniyuq versículoqa 1798 watapi tukukuypaq pachamanta qhipaman hamuq historiata reqsichishan.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Ichaqa tukukuypa pachanpi, profeta nin, ‘Achkakunaqa kayman chayman purinqaku, yachaypas miranqa’ nispa. Daniel 12:4.... 1798 watamanta pacha Danielpa libron kichasqaña kashan, profeciakunamanta yachayqa mirasqa, achkakunaqmi qayllapi kachkan chay hatun taripäypa chanin willakuyninta willarasqaku.” The Great Controversy, 356.
The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.
Chusku chunka hukniyuq chay allin sumaq allpaqa manam ñawpaq pacha antigua Judá sutiyuq literal allpachu, aswanqa kunan pacha espiritual Judámi. Estados Unidosqa kunan pacha espiritual Judámi, chay chunka tawayuq hukniyuq versículopiqa Estados Unidos llaqtapi utqaylla hamuq domingo kamachiyta reqsichispa rikuchin.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Ichaqaqqa manaraq ñawpaqtaqa karqan espiritualaqqa, aswanqa chay naturalmi; qhipamantataq espiritualaqqa. 1 Corintios 15:46.
That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.
Chay domingo kamachikuyqa chunka suqtañiqin versiculopi rikuchisqa hinam, imaraykuchus “achka historiakuna ñawpaqta pasasqankuta” Daniel chunka hukniyuqpi hunt’akusqanpi kutimunan. Qhipa p’unchaykunapi chunka versiculomanta chunka pichqayoqkama versiculokunaqa domingo kamachikuyman ñawpaq historiata, chayman pusamuq historiatapas rikuchin.
The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.
Chay pichqa versokunapi “norteq rey” nisqaqa, hinallataq “surq rey” nisqapas, Seleucid rey Antiochus Magnuswan hinaspa Egipto llaqtapi Ptolemaic qhapaq suyup reykunawan hunt’asqa karqan, chaykunaqa rikch’achkanku atiykunata, mayqenkunapa historiankuta qhawachin, chaymanta utqaylla hamuq domingo p’unchay kamachikuyman chayanankama. Kay versokunaqa pachak tawa chunka tawa waranqa akllasqakunapa kuyuriyninpa historianta riqsichin, imaraykuchus chunka kaq versoqa 1989 watapi Unión Soviética nisqapa urmayninta reqsichin, hinaspa chunka suqta kaq versoqa utqaylla hamuq domingo p’unchay kamachikuyta.
Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.
Cristoqa kay versokunataqa sinchita qallpachin, chunka kaq versotawan tawa chunka kaq versowan tinkuchispan, hinaspa soqta chunka kaq versotawan tawa chunka hukniyuq kaq versowan. Chunka kaq versopi qallariynin kashan, soqta versokunapa tukukuynintaq tawa chunka hukniyuq kaq versopi kashan, maypichus chiqaq, hatun k’anchayniyuq allpaman riqsichisqa kasqa, chay allpaqa tawa chunka hukniyuq kaq versopi espiritual hatun k’anchayniyuq allpata rikch’achin.
Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.
Imayna hina Cristoqa suqta chunka soqtayuq versículopa tawa chunka hukniyuq versículowan chiqap, kuska t’inkisqa kananpaq allinta qhawarqan, chay hinallataq chunka versículopas tawa chunka versículowan chiqap t’inkisqayuqmi. Chunka versículopi rimakuy “hunt’aspa, hinaspa pasaspa” nisqaqa, tawa chunka versículopi “hunt’aspa hinaspa patanman pasaspa” tiqsisqa kaqwan kikin hebreo rimaymi. Chay rimayqa Qellqasqakunapi huk kutillam tarikun, ichaqa chunka versículomanta tawa chunka versículomanta aswan pisillata huknirayata t’ikrasqam. Ichaqa, chayqa kikin hebreo rimayllataqmi.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Hinaqa Judá suyunta pasaykunqa; llumpay llumpaymi lluqsinqa hinaspa wichq’arispa rinqa, kunka kama chayanankama; raphrankunata mast’arikusqanqa llaqtaykipa tukuy anchoyninta hunt’achinqa, ¡Imanuel! Isaías 8:8.
Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”
Isaíaspaq “hunt’aspa lluqsin hinaspa chimpan” nisqanqa, chunka kaq versículopi “hunt’an hinaspa chimpan” nisqanwan, hinaspa tawa chunka kaq versículopi “hunt’an hinaspa hawanta chimpan” nisqanwan kikinmi. Aswanpas, kimsa versículokuna sapaqninpiqa ura llaqtapaq reyyninman hanaq llaqtapaq reyyninpa maqanakusqanta willakun. Isaíaspiqa, Asiriapa hanaq reyynin Senaquerib sutiyuqmi Judáta maqaykarqan, Israelpa ura reino nacionninta. Chunka kaq versículopiqa, Antioco Magno sutiyuq, Seleucida Imperiopa hanaq reyyninmi Egiptopa ura reino nacionninta maqaykarqan. Tawa chunka kaq versículopitaq, hanaq llaqtapaq reyynin, papal kallpayoq, tawa chunka kaq versículop qallariyninpi wañuyman apaq k’irisqata chaskisqan qhepaman, Unión Soviética sutiyuq ura mana Diospi iñiq kallpata maqaykarqan. Sapa versículopiqa kikin profético nisqa ruraynin rikuchikun: hanaq llaqtapaq reyyninwan ura llaqtapaq reyyninwan ch’aqway; sapapi ima versículopipas hanaq reyqa “hunt’aspa hinaspa chimpan.”
Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.
Isaiaspa willakuyninpas, chaymanta chunka kaq versículopipas, iskayninkupi reqsichin: llaqtapa norte kaq rey maqanakuspa hamusqanpi, uray suyupaq hatun llaqtanman mana yaykuspalla sayarin. Senaqueribqa Jerusalénpa perqan kuna kama maqanakuyta apan, chaymantaqa manañam aswanta rirqachu. 219 a.C. watapi, Antíoco Magnoqa Egiptopa tinku patakama hamuspa sayarirqan. Chaymanta iskay wata qhipaman, 217 a.C. watapi, Rafiapi kaq maqanakuypi atipasqa karqan. Senaqueribqa Jerusalénpa perqan kuna kama hamuspa, Dios yanapakuptin chay maqanakuypi atipasqa karqan.
Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.
Chayrayku kayhinata Señorqa Asiriapa reyninmanta nin: Manan kay llaqtamanqa hamunqachu, nitaq chaymanqa huk flechata waqaychanqachu, nitaq escudowan ñawpaqninmanqa qayllaykunqachu, nitaq muyuriq allpata qotanaykunqachu hinaspa chaywan atipayta munanqachu. Imayna ñanllatataq hamurqan, chay ñanllatam kutinqa, manataqmi kay llaqtamanqa hamunqachu, ninmi Señorqa. Ñoqaqa kay llaqtata amachasaqmi, salvaypaq, kikiyrayku, hinaspa kamachiqniy David rayku. Chay tutaq Señorpa angelnin lluqsispa Asiriokunapa campamentonpi wañuchirqan pachak pusaq chunka pichqayuq waranqa runakunata; paqarinmanta tutamanta hatarispankuña, qhawariy, llapallanmi wañusqa ayakuna karqanku. Chaymi Asiriapa rey Sennacherib ripurqan, rispa kutirqan, hinaspa Nínivepi tiyakuq. Hinaspataq pasakurqan diosnin Nisrochpa wasinpi yupaychaspa kashaqtin, churinkuna Adrammelecwan Sharezer espadawan wañuchirqanku; paykunataq Armenia suyuman ayqekurqanku. Chaymanta churin Esar-hadón paypa rantinpi reynanpaq yaykurqan. 2 Reyes 19:32–37.
In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.
1989 watapi, norte llaqtapaq reyqa Unión Soviética nisqata phuyupaq hina apaykusqa; ichaqa manam atipaykurqanchu Unión Soviética nisqapa uma llaqtanta. Rusiaqa sayasqallaqmi saqisqa karqa. Qhipa maqanakuyqa, chunka hukniyuq, chunka iskayniyuq versículokunapi rikuchisqa hina, Raphia nisqapa maqanakuynin karqa; chaymi Sennacheribpa soldadonkuna urmachisqawan, hinaspa paypa qatiq wañukuyninwanpas rikuchisqa karqa, chaymi uray reypaq atipayninta reqsichin, Sennacheribpa qelqasqanpi Judá kasqanrayku, hinaspa Antiochus Magnuspa qelqasqanpi Raphia kasqanrayku.
Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.
Chunka ñiqin versículopi chaskichkan tawa chunka versículowan chiqap tinkiyta, hinallataq soqtayuq chunka ñiqin versículopi tawa chunka hukniyuq versículowan chiqap tinkiyta. Chunka ñiqinmanta soqtayuq chunka ñiqinkama versículokuna rikuchinku 1989 watamanta Domingo kamachikuykama historiata. Chay versículoqa tawa chunka versículopi pakasqa historiata rikuchin, mayqinchus qallarin Unión Soviética urmayninwan 1989 watapi, hinaspataq Domingo kamachikuykama purin. Chunka ñiqin versículopipas Levitico iskay chunka soqtapi “qanchis kuti” nisqata chay pakasqa historiwan chiqapta tinkichin, ichaqa chay chiqaq yachachiy sutinchisqa kaypi ñawpaqman churaykusqaykumanta hawaqpi kachkan.
In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.
Millerita historiapiqa, Adventismomanta Romapa allin reqsichisqanman hina suqta hatun ch’iqñanakuykunamanta ñawpaqnin karqan, chayqa chunka tawaq versopi suwa runakunata pichus reqsichkanku chaymanta. Protestantekunaqa nirqanku paykuna Antiochus Epiphanes kasqankuta, Milleritakunaqa Romam kasqanta reqsirqanku. Adventismopi qhepaman kaq ch’iqñanakuy, Romapa allin reqsichisqanman hina, hinallataq chunka tawaq versopi suwa runakunamanta. Huk clase, Milleritakunawan reqsichisqa, Milleritakunapa sayariynin yachachiyta hap’ipakuchkan, chaytaq Profecíapa Espíritun allinchasqa karqan.
“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.
“Rikurqani 1843 watapi cuyachisqa cuadroqa Señorpa makinkunaq pusasqan kasqanta, hinaspa mana hukman tikrasqa kananpaq kasqanta; yupaykunapas Pay munasqan hina kasqankuta; Paypa makinmi huk pantayta waq yupaykunapi hawancharqan hinaspa pakarqan, chayrayku mana pipas rikuyta atirqanchu, makin chinkachisqa kama.” Early Writings, 74.
That sacred chart identifies the controversy with the notation of 164 BC.
Chay sagrado gráficoqa 164 a.C. nisqa qillqawanmi chay ch’aqwayta reqsichin.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”
“164 Antiochus Epífanespa wañuynin, payqa, sut’inchaspayki, mana sayarirqanchu Príncipespa Príncipenpa contra, imaraykuchus Príncipespa Príncipen manaraq nacekuchkaptinñataq payqa 164 watataña wañusqa karqan.”
The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.
Chay hina chay sagrado kartapi chay churanakuyta rimarisqanqa sut’inchan sapallan cheqaq kayta, mayqinchus chay sagrado kartapi sut’inchasqa kachkan, mana Diospa Simiyninmanta huk profétiko pasajeman sayasqachu. Chayta ruwaspanmi huk señalta reqsichin, mana bíblica historiamantañachu, aswanpas Adviento historiamenta; hinaspataq “mana tikrasqa kanan,” imaraykuchus chay churanakuyqa reqsichin imayna profétika rikuy sayachisqa kasqanta. Chay qallariy cheqaq kayta qipananchisqa hina qawariyqa, chayllawanmi kikin pachapi qipananchisqa Espíritu de Profecíapa sagrado kartata qhawaychasqanmanta atiytapas qipananchisqa.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.
“Supaypa llullakuynin qhipa qhipanqa kanqa Diospa Espiritunpa testimontanta mana imapipas yupaychasqa hina rurananpaq. ‘Maypichus mana rikuchiy kanchu, chaypi runakuna chinkapunku’ (Proverbios 29:18). Supayqa yachaysapa llank’aspa, imaymana ñankunawan hinaspa imaymana ruwanankunawanmi Diospa puchuq llaqtanpa chiqap testimoniopi hap’ipakuyninta chinkachiyta munanqa. Llulla rikuchiykunata apamunqa pantachinampaq, llullatawan cheqaqtawan chaqrunqa; chayhinapin runakunata millachinqa, chayrayku llapa imapas ‘rikuchiykuna’ sutiyuq kaqta fanatismopa huk laya kasqanta hina qhawankaku. Ichaqa chiqap sonqoyuq runakunaqa llullatawan cheqaqtawan tupachispaqa atinakuqmi iskayninta sapaqchaspa reqsinankupaq.” Selected Messages, libro 2, 78.
The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”
Qan llaqtayki runakunaq “suwaqkuna” nisqakunapa qhipa ch’aqwaynin, ñawpaq ch’aqwayninwan kikinmi; chay rikch’achiq unanchaqta mana allinta entiendespaqa, mayqenchus chay visión-ta sayachin, “runakuna chinkapun.” Paykunaqa “chinkapun” imaraykuchus “Diospa Espíritu-ninpa testimoniunta mana valeniqta ruwanku.”
The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.
Huknin kastaqa nin “Estados Unidos” nisqaqa chunca tawaq versículopi suwa runakuna hina rikuchisqa kasqanta ninku. Chay kastaqa mana atinqachu utaq mana munanchu rikuyta, chunca versículomanta pichqa chunkaqkama Antiochus Magnus nisqaqa “Estados Unidos” nisqata rikuchisqanta. Imaynatachus Millerita historiapi protestantekuna suwa runakunaqa Antiochus kasqanta nirqanku, chay hina, mana rikuyta munayuq kastaqa suwa runakunataqa Antiochuswan rikuchisqa atiyniyuqta (“Estados Unidos” nisqata) hina reqsichinku.
Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.
Senaqueribpa Judá nisqaman yaykusqan maqanakuy, capitalnin Jerusalén llaqtakama chayaspa mana allin tukusqan, Senaqueribpa generalnin Rabsaquéhpa pusasqan karqa.
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.
Kunanqa, amawtayki, Asiria hatun qhapaq kamachiqniykiman qillqakuyta quway; chaymantaqa ñuqa iskay waranqa caballokunata qosqayki, sikiymantaqa paykunapi sillataqkunata churayta atinki chayqa. Hinaptinqa, imaynataq kutichinki señorniypa kamachiqnin uk llump’a aswan pisi sirviqkunamanta hukninpa uyanta, Egiptupi suyaykuspa carretakunapaq, caballopi puriqkunapaqpas? Kunanqa, ¿Manachu Señorpa mana kamachisqanlla kay llaqta pataman wicharqamuni chinkachinaypaq? Señorqa niwarqan: “Kay hallp’aman wichariy, chinkachiy,” nispa. Chaymantataq Hilcíaspa churin Eliaquim, Sebna, Joah ima, Rabsaqueman nirqanku: “Amawtayki, sirviqniykikunawan arameo simipi rimapay; ñuqaykuqa entiendeniku. Ama judíokunapa siminpi rimapayaykuchu, muralla patapi tiyaykakuq runakunapa rinrinpi,” nispa. Ichaqa Rabsaqué paykunaman nirqa: “¿Señorniychu cachamuwarqa kay simikunata señorniykiman, qanmanpas rimananpaq? ¿Manachu muralla patapi tiyaykakuq runakunaman cachamuwarqa, qankunawan kuska kikinpa isman mikhunankupaq, kikinpa aqanunkuta upyanankupaq?” nispa. Chaymantataq Rabsaqué sayarispan, judíokunapa siminpi hatun qapariyninwan rimarqa, nispa: “Uyariychik hatun qhapaq kamachiqpa siminta, Asiria qhapaq kamachiqpa siminta.” 2 Reyes 18:23–28.
Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.
Rabsaqéqaqa manam kikin rimaykunatachu willakusharqan, aswanpas Asiria llaqtapa rey Sennacheribpa rimayninkunatan willakusharqan. Daniel qillqapi chunka hukniyuq t’aqapi tawa chunka versículopi, hanaq ladu reyqa papal atiyniyuqmi; paymi pacha tukukuypi, wata 1798pi, ateo Francia llaqtapa makinwan wañuchiq ch’akiyta chaskirqan, chayqa uray ladu reymi karqan. Chay versículopi hanaq ladu reyqa qhipaman kutichin, hinaspa uray ladu reyniyuq suyuta (URSS) llump’aykuspa atiparin wata 1989pi. Hanaq ladu rey chay llamk’anata hunt’aspaqa, kaykunata apan: “carretakunata, caballopi puriq soldadokunata, hinaspa achka barcokunata.” “Carretakuna hinaspa caballopi puriqkuna”qa soldadokunapa kallpanta rikuchin, “barcokuna”taq qullqiwan kallpachakuy atiytan rikuchin. Chay unanchakunakami Estados Unidos-ta reqsichin papal Romaq rantin ejercitun hina 1989 watapi atipayninpi, imaynachus Rabsaqéqawan rikuchisqa kasqan hina. Antiochus Magnus, chunka versículomanta pichqa chunka versículokama, Estados Unidos-tan rikuchin; hinaspa imaynachus William Miller allinta reqsirqa chunka tawa versículopi “hinallataq” nisqa simi musuq atiypa profecía willakuyman yaykuyta sayachisqanta, chay “saqra suwakuna”qa huk atiymanmi rikuchinan tiyan, mana Ptolomeo ayllupa uray ladu reykunamanchu, mana Antiochus hanaq ladu reymanpaschu, nitaq Macedonia llaqtapa Felipe-manpaschu.
“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.
“Kay versokunapi uray llaqtapa qhapaqnin nisqaqa, mana iskayrayaywan, Egiptopa qhapaqnintam niyku; ichaqa ‘llaqtaykipa suwa runakuna’ nisqapa ima ninan kasqaqa, wakinkunapaq manaraq sut’inchasqa iskayrayaymi icha kan. Mana Antiochuschu, nitaq Siria llaqtapa mayqin qhapaqninchu kayta niyta atin, chayqa rikch’arisqam; imaraykuchus angelqa achka versokunata ñawpaqpi chay suyupaq rimasharqanña, hinaspataq kunan nin, ‘hinallataq llaqtaykipa suwa runakuna,’ nispa, sut’intaq huk llaqtatam reqsisichin. Ñuqaqa chaskini, Antiochusqa ichapas judío runakunata suwarchakurqanman; ichaqa imaynataq kayqa ‘rikuyta sayachinman,’ nisqaqa, Antiochusqa mana maypipas chay rikuypi rimarisqachu chayna rurayta ruraspa; imaraykuchus payqa chay rikuypi sutichasqa griego qhapaq suyumanta karqan. Yapamanta, ‘rikuyta sayachiy’ nisqaqa, chay kikinta takyayachiyta, hunt’achiyta, utaq hunt’akuyta niyta tiyan.” William Miller, Miller’s Works, Lecture 6, 89.
“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.
“Antiochus” sutiyqa huk sutita achka Siria llaqtapi Seleucida Qhapaq Suyupaq reykuna akllakurqanku. Chay qhapaq suyu paqarichiqnin karqa Seleucida Nicator, hinaspapas iskay chunka suqtayuqmanta kimsa chunka kama reykuna qatiqninpi llapan Seleucida reykuna kanku. Chay reykunamanta achkakunaqa “Antiochus” sutita akllakurqanku, imaynatachus achka papa-kuna papaman akllasqa kaspanku kamachiy sutikunata akllakunku hina. Papa-kuna llapankum “anticristo” kanku, chayqa nin “Cristopa contranpi”. “Anti” simiqa nin “contra”. Anticristokuna hina, paykunaqa espiritu yayankupa sutinta hap’irqanku, payqa Satanásmi. Satanáspas papakunapas iskayninku “anticristo” nisqa hina reqsichisqa kanku yachachisqa qillqapi.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Anticristopa hanaq pachapi qallarisqan hatarikuyninta hunt’achiyta munasqanqa mana kasukuy wawakunapi llamk’ayllataqmi qhipamanpas rinqa.” Testimonies, volume 9, 230.
A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.
Huk papaqa Satanaspa rantinmi, chayrayku paykuna iskayninkupas Cristopa contranmi, chaymantaqa “anticristo” nisqakuna kanku. Papa kay kamachikuyta chaskispaqa sutita akllanku, hinaspataq Satanaspa kay pachapi rantinman tukunku.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Kay pacha allpapi ima allin tarisqakunatawan hatun yupaychaykunata hap’inanpaq, iglesiata pusarqaku kay pachapi hatun runakunapa kuyakuyninta yanapaynintawan maskhananpaq; chhaynataqmi Cristota ñiqhinakuspa, Satanáspa rantinchasqanman kasukunanta munaychasqa karqan—Roma llaqtapa obispo.” The Great Controversy, 50.
By their works you shall know them, and the popes carry on the same work as Satan.
Ruwasqankumanta reqsinkichis paykunata; papakunapas Satanaspa chayllata ruwasqanta qatiykachanku.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
Romapi papapaq nisqanwanmi kay pachapi chay kikillan llamk’ay apasqa karqa, imaynachus hanaq pacha cortekunapi apasqa karqa tutayaypa kamachiqnin qarqosqa kananpaq manaraq. Satanasqa hanaq pachapi Diospa leyninta allinchayta maskharqa, hinaspataq paypa kikinmanta huk allichasqata churayta munarqa. Payqa kikin yuyayninta Hamuqninpa yuyayninmanta aswan hanaqman oqarirqan, hinaspataq munayninta Jehovápa munayninmanta aswan pataman churarqun; chay hina ruwaspanqa, cheqaqtapuni Diosqa pantayman urmay atisqanta willakurqan. Papapas chay kikillan ñanta hap’in, hinaspataq mana pantayniyoq kayta kikinpaq mañakuspan, Diospa leyninta kikin yuyaykunaman hina tupachiyta maskhan, hanaq pacha kay pacha Señorninpa estatutonkuna kamachikuyninkunapipas rikusqan pantaykunata allinchay atisqanta yuyaspan. Cheqaqtapuni payqa kay pachaman nin: Qankunaman Jehovápa leyninkunamanta aswan allin leykunatan qosqayki. ¡Ancha hatun insulton kayqa hanaq pacha Diospaq! Signs of the Times, November 19, 1894.
Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.
Seleuco Nicatorqa Imperio Seléucida nisqanta sayachisqa kaptinpas, qhepaman hamuq askha reykunaqa “Antíoco” sutita akllarqanku manam Seleuco raykuchu, aswanpas taytanpaq yupaychasqa. Seleucopa taytan, Antíoco,qa noble runa karqa, hinallataq general, Macedonia llaqtapi Rey Felipe IIpa servicionpi; paymi Alejandro Magnoq taytan karqa. Kay noble kayninwan soldado hina wiñay yachayninwan kuska yanaparqa Seleucomanta kikin hatun ruyninpa sayariyninta, chaymantaq Alejandro Magnopa wañusqan qhepaman atiyman wichariyninta.
Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.
Seleucoq suyuqa hatarirqan, Alejandroq suyunmanta tawa chiqanmanta kinsa chiqankunata kamachiyta hap’isqanrayku. Romaqpas kinsa hallp’a kallpakunata atipan, chayhina kamachiyta hap’inanpaq hinaspa hanaq chinchaypaq qhapaq rey kananpaq. Seleuco inti lluqsimuyta, inti yaykuyta, hinaspa chinchayta takyachispa, historia willakuypi hanaq chinchaypa reyhinam tukurqan, llactanpas Babilonia llaqtam karqan. Qhipaman hamuq achka reykuna “Antiochus” sutita akllarqanku, hanaq chinchaypa tiyananta hap’ispanku, siyasiy tayta ñawpaqninman yupaychanankupaq. Kay tinkuchiyqa mana sasa rikuychu, rikuyta munanki chayqa. Mana munankichu chayqa, mana rikunkichu.
The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.
Sutichus “Antíoco” sutiyoqqa (griegopi Ἀντίοχος) hamun griego simikunamanta “anti” nisqamanta (kayqa “contra” utaq “opuesto” nisqayuq) hinaspa “ocheo” nisqamanta (kayqa “sinq’itapuni hap’iy” utaq “waqaychay” nisqayuq) paqarin. Chinchaysuyu reynikuna chay sutita akllarqanku, taytankuwan politikamanta mirayninkuta waqaychanankupaq, imaynatachus anticristoqa (papakuna) kamachiyta qallarinankupaq sutikunata akllanku hina. Imaynatachus papakunaqa taytankupa, supaypa, rantinchasqan kanku, chaynallataq Imperio Siriopi Antiochus nisqakunaqa taytankupa rantinchasqankunata rikuchin. Kay aplicacionpi Antiochusqa taytankupa proxy-ninta rikuchin. Papal atiyniyuqpa proxy-nin 1989 watapi Estados Unidos karqa, hinaspa secular testimonioqa anticristo, Papa Juan Pablo II, hinaspa Ronald Reaganpa chawpinpi t’inkisqanta sayachin, ñawpaq Unión Soviética urmachinankupaq ruwasqankupi.
In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.
Chunkaka tawa soqta chunka suqtayuq kaman versículokunapi, ñawpaq versículopi hinallataq qhipa versículopipas kashan chiqap willakuykuna tawa chunka versículoman, tawa chunka hukniyuq versículomanpas. Chunka versículoqa chiqapunim tawa chunka versículota rikuchin. Soqta chunka suqtayuq versículoqa chiqapunim tawa chunka hukniyuq versículota rikuchin. Kay versículokunaqa Danielpa profecíanmanta chay qhipa p’unchaykunawan tupaq rakita rikuchinku.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Sellasqa karqanqa manan Apocalipsis libruchu karqan, aswanqa Danielpa profecianmanta chay qhepa p’unchaykunawan tupaq rakhuyninmi. Qhelqasqa Simi nin: ‘Qanri, Daniel, kay simikunata wisq’ay, librutapas sellay p’unchaykuna tukukuynin kama: achkha runakunan kayman chayman purinqaku, yachaypas yapakunqa’ (Daniel 12:4). Libro kicharisqa kaptinmi willakusqa karqan: ‘Pacha manañan aswan kanqachu.’ (Qhaway Apocalipsis 10:6.) Danielpa librunqa kunanqa mana sellasqañachu, Cristoq Juanman qosqan revelacionnintaq kay pachapi llapa tiyaqkunaman chayanan. Yachay yapakusqanraykun qhepa p’unchaykunapi sayarinankupaq huk llaqta wakichisqa kanan....”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Ñawpaq angelpa willakuyninpi runakuna waqyachisqa kanku Diosta yupaychanankupaq, ñuqanchikpa Kamaqninchikta, paymi kay pachata ruwaran hinaspa tukuy imakunata chaypi kaqkunata. Paykunaqa Papakuyaypa huk kamachikuyta hatunchaspa yupaycharanku, Jehovapa kamachikuyninta mana allinman churanku, ichaqa kay yachaymanta aswan achka yachaymi wiñanqa.” Selected Messages, libro 2, 105, 106.
At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.
Tukukuypi pachapi, 1989 watapi, Daniel qillqap chunka hukniyuq kaq chunka hukniyuq capítuloq qhepa soqta versículonkuna rikuchinku “Danielpa profecianmanta chay parte, qhepa p’unchaykunaman tupaqta.” Chayqa reqsisqa karqan apaqllasqa kasqanpi, hinallataq chay apaqllay yachaypa yapakuyninta apamurqan “Papado nisqapa sayariyninmanta, Jehovápa kamachikuyninta mana valiqta rurasqanmanta.” Alpha hinallataq Omegaqa tukukuyninta qallariyninwanmi sapa kuti rikuchin, hinallataq chay pruebanakuy ruway, mayqenmi 1989 watapi qallarikurqan, iskay clase adoradorkunata paqarichinanpaqmi wakichisqa karqan.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Hinaspataq nirqan: “Riy, Daniel; kay simikunaqa tukuy puchukay pacha kama wichqasqa, sellasqa kachkan. Achkakunaqa ch’uyachasqa kanqaku, yuraqyachasqa kanqaku, pruebaykuchisqaña kanqaku; ichaqa mana allinkunaqa mana allinta ruwayllapi purinqaku. Mana mayqin mana allinkunapas unanchanqachu; ichaqa yachaqkunaqa unanchanqaku.” Daniel 12:9, 10.
We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.
Kunanqa kay lliklla kay pruebaykuna ruwasqapa qhipa pachasninpi kachkanchik, imaraykuchus Adventismopa qallariyninpi suwakunamanta ch’aqwayqa kunan kutimusanña. Suwakunata Estados Unidos nisqawan reqsichiyqa Antiochusta suwakunawan reqsichiy hinallataqmi. Kayqa Milleritakunap Protestantekunap ima ch’aqwayninkupas kikinmi.
At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.
Pruebaypi rurana tukukuypi, hinallataq pruebaypi rurana qallariyninpi hina, mayqinchus 1989 watapi qallarisqa karqan, Judá ayllumanta León nisqaqa “Danielpa profecianmanta chay rakita, qhipa p’unchawkunaman tupaqta” kicharin. 1989 watapiqa Daniel chunka hukniyuq kapítulonpa qhipa suqta versículonkuna karqan; tukukuyninpiñataq versículo cuarentapa pakasqa historianninqa, mayqinchus versículo chunca manta chunka suqta kama nisqakunawan rikch’achisqa kachkan.
We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.
Qatiqisunchikmi qhepa qillqakunapi Adventismopa historiampi suqta sasachakuq rimanakuykunaq reqsichiyta. Chay suqta sasachakuq rimanakuykunamanta ñawpaq kaqninqa qhipa kaqninta rikuchin. Ñawpaq kaqwan qhipa kaqwanmi wakin tawa sasachakuq rimanakuykunata patapi churaykuspa reqsirichisunchik, imaynam allin kaypa awqaqnin Diospa llaqtanta hark’ayta munan “la visión” nisqata cheqninpi t’aqayta mana atinanpaq, chay visión Roma nisqa unanchawan sayachisqa kachkaptin.
“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.
“Manaña pacha wiñayman utqaylla pasashaq p’unchawkuna ancha ancha chaninniyuq kasqanta mana entiendenchikchu, hinallataq hatun Diospa p’unchawninpi sayarinapaq mana wakichikunanchikchu chayqa, mana allin kamachikuq mayordomokuna kasun. Rikchaqqa tutapa pachanta yachanqa. Kunanqa llapan imapas huk ancha solemne kaywan p’achallisqa kashan, kay pachaq cheqaq simita iñiqkuna llapanta reparanankupaq. Paykunaqa Diospa p’unchawninman hina rurayman purinanku. Diospa juicionninkunaqa kay pachaman urmanapaqña kashan, chayrayku chay hatun p’unchawpaq wakichikunanmi tiyan.
“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.
“Pachakunaqa ancha chaninmi. Qhipa mana wañuq kawsaypaq wakichikunanchikpaq aswan pisi, ancha pisi pruebanakuy p’unchaykunallam kachkan. Mana pacha kanchu mana yuyasqa puriykunapi usuchinanchikpaq. Diospa siminpa patallanpi llusk’ayllata ruwayta manchakunanchikmi.” Testimonies, volume 6, 407.