Verse forty of Daniel eleven is one of the most profound verses in the Bible. It represents the unsealing of the book of Daniel in 1798, 1989 and 2023. The three times the book was unsealed mark the conclusion of a scattering of “seven times.” 1798 marked the conclusion of the twenty-five hundred and twenty years of scattering that began in 723 BC when Assyria carried the northern ten tribes into captivity. 1989 marked the conclusion of 126 years since the rebellion of 1863, when the Seventh-day Adventist Church officially set aside the “seven times” of Leviticus twenty-six. 2023 marked the conclusion of the three and a half days of Revelation eleven’s two witnesses being dead in the street. At the conclusion of the 2,520 years, (the 126 years and the 3½ days—all symbols of the “seven times”) the book of Daniel was unsealed.
Daniel chunka hukniyuq tawa chunka versiculonqa Bibliapi aswan ukhu yuyayniyuq versiculokunamanta hukninmi. Chayqa rikuchin Danielpa libronpa kichasqa kasqanta 1798, 1989 hinallataq 2023 watakunapi. Kimsa kuti chay libro kichasqa kasqanqa “qanchis kuti” nisqa ch’iqichisqa kasqapa tukukuyninta señalachin. 1798 watam señalachirqa iskay waranqa pichqa pachak iskay chunka watayuq ch’iqichisqa kasqapa tukukuyninta; chayqa qallarisqa karqa ñawpaq Cristo Manaraq Paqarimuptin 723 watapi, maypachachus Asiriaqa chunca ayllukunamanta chunka ayllukunata apasqa karqa prisionman. 1989 watam señalachirqa pachak iskay chunka suqta watakunapa tukukuyninta 1863 watapi hatarikuymanta pacha, maypachachus Qanchis Punchaw Adventista Iglesiayaqmi oficialmente churaykurqa Levitico iskay chunka suqtayuq “qanchis kutita.” 2023 watam señalachirqa Apocalipsis chunka hukniyuq iskay testigonkuna callepi wañusqa kashaqtin kimsa p’unchay huk kuskanpa tukukuyninta. Iskay waranqa pichqa pachak iskay chunka watakunapa tukukuyninpi, (pachak iskay chunka suqta watakunapa hinallataq kimsa p’unchay huk kuskapa—llapallanpis “qanchis kuti” nisqapa símbolonkuna kaspa), Danielpa libroqa kichasqa karqa.
Sister White informs us that in 1798 it was needful that men be presented with the events connected with the close of probation. When she records this fact, she is identifying parallel histories, for she also represents the message of the last days as the events connected with the close of probation. Speaking of Millerite history she records:
Paní Whiteqa willawanchikmi 1798 watapi runakuna-man riqsichisqa kananpaq kasqanta, alli kaqman tukukuypa horanwan tupaq ruwanakuna. Kay chiqaqta qillqaspa, payqa kikinchakuq historiakunata reqsichin, imaraykuchus qhepa p’unchaykunapa willakuynintapas rikuchin, alli kaqman tukukuypa horanwan tupaq ruwanakunata hina. Millerita qatiq historiomanta rimarispa, kaynata qillqan:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Runakunaqmi rikch’achisqa kananmanta munasqa karqan, paykunaqa sasachakuyninkuta yachanankupaq; chaymanta hatarichisqa kanankupaq, gracia p’unchay tukukuyninwan tupaq solemn hatun ruwaykunapaq wakichikunankupaq.” The Great Controversy, 310.
Speaking of the last days she records:
Qhipa p’unchaykunamanta rimaspanqa kayta qillqan:
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Paypa chakatasqa kachkaptinraq, Qespichiqmi disipulonkuna-man sut’incharqan payta wañuchinankupaq kasqanta, hinaspa p’ampasqa kasqanmantapas kawsarimunanpaq kasqanta; angelkunataq chay rimayninkunata yuyaykunapi, sonqokunapipas sinch’ita takyarichinankupaq chaypi karqaku. Ichaqa disipulonkunaqa romano yugo-manta kay pacha qespichiyllata suyarqaku, hinaspa llapa suyasqankuku maypinpi huñusqa kasqanmanmi mana atirqakuchu p’enqay wañuyta much’unanta yuyayta. Yuyarinankupaq kasqan rimaykunaqa yuyayninkumanta qarqusqam karqan; hinaspa pruebapa pacha chayamuptin, mana wakichisqa kachkaptinkum tarirqan. Jesuspa wañuyninqa suyasqankunata hunt’asqata tukurachirqan, mana ñawpaqta willasqa kasqan hina. Chay hinallataq profecíakunapipas hamuq pacha ñawpaqninchikman kicharisqa kachkan, imaynatachus Cristopa rimayninkuna disipulokunaman sut’ita kicharirqan chay hinata. Graciapa wichq’ay tukukuyninwan tinkisqa ruwaykuna, hinaspa sasachakuy pachapaq wakichikuy ruwaypas, sut’ita rikuchisqam kachkan. Ichaqa achka runakunaqa kay ancha importante cheqaqkuna-manta mana aswan yachayniyuqchu kanku, mana hayk’aqpas revelasqa kasqanku hina. Satanásqa qawanmi llapa chay unaychasqa yuyayta qechunanpaq, mayqinchus paykunata qespikuypaq yachayniyuqman tukuchinman chayta; hinaspa sasachakuy pachaqa mana wakichisqata tarinqa.” The Great Controversy, 595.
The Millerite message was unsealed in 1798 and it presented “the events connected with the close of probation.” When speaking of the last days, she applies the history of the disciples to illustrate the fact that “the events connected with the close of probation” are what make men wise unto salvation, but are not understood. The messages that were unsealed in 1798, 1989 and 2023 were messages that identified the “events connected with the close of probation.”
Mensajen Milleritaqa 1798 watapi kichasqa karqan, chaymi rikuchirqan “graciaq wichq’akuyninwan t’inkisqa ruwaykunata.” Qhipa p’unchawkunamanta rimashaspa, payqa discipulokunaq historianta apaykachan, chaywan sut’inchananpaq “graciaq wichq’akuyninwan t’inkisqa ruwaykuna” runakunata qespichikuyman yuyaysapaman tukuchisqanta, ichaqa mana entiendisqa kasqanta. Mensajekuna 1798, 1989, 2023 watakunapi kichasqa karqanku, chay mensajekunataqmi “graciaq wichq’akuyninwan t’inkisqa ruwaykunata” reqsispa sut’inchaq karqanku.
Verse forty represents a historical line when the book of Daniel is unsealed three times. In 1798 Daniel’s vision of the Ulai River representing chapters seven through nine was unsealed. In 1989 Daniel’s vision of the Hiddekel River representing chapter ten through twelve was unsealed. In 2023 the hidden history of verse forty of Daniel eleven was unsealed.
Chusku chunka kayqa huk ñawpaq pacha siq’ita rikuchin maypin Danielpa libron kimsa kuti kichasqa karqa. 1798 watapi Danielpa Ulai Mayumanta musquynin, qanchisniyuqmanta isqunniyuq kamachikuykunata rikuchiq, kichasqa karqa. 1989 watapi Danielpa Hiddekel Mayumanta musquynin, chunka kamachikuyta chunka iskayniyuq kamachikuykama rikuchiq, kichasqa karqa. 2023 watapi Daniel chunka hukniyuqpi tawa chunka chusku chuskuypa pakasqa ñawpaq pacha willakuynin kichasqa karqa.
The history of verse forty represents 1798 unto the Sunday law of verse forty-one, which is the history of the United States that is also the earth beast of Revelation thirteen, the false prophet of Revelation sixteen and the sixth kingdom of Bible prophecy. The same history represented in verse forty of Daniel eleven is also represented in one verse in the book of Revelation.
Chusku chunka versopa willakuyqa 1798 watamanta qallarispa, chusku chunka hukniyuq versopi kaq domingo kamachikuykama chayan; chayqa Estados Unidospa willakuyninmi, chayllaqmi Apocalipsis chunka kimsayuqpi allpa uywapa nisqanmanta, Apocalipsis chunka suqtayuqpi llulla profetapa nisqanmanta, hinallataq Bibliapa profeciapi suqtaq qhapaq kamachiy kasqanmanta. Daniel chunka hukniyuqpi chusku chunka versopi rikuchisqa kikin willakuyqa, Apocalipsispi huk versollapipis rikuchisqallataqmi.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Hinaspataqmi huk sach’a uywatapas allpamanta lluqsimuqta; payqa iskay waqratayuq karqa ovejahina, rimarqataq dragónhina. Apocalipsis 13:11.
This verse, as in verse forty is the history that begins with the Alien and Sedition Acts of 1798 and ends with the Sunday law when the nation speaks as a dragon, a history that begins when papal Rome is taken off the throne and ends when papal Rome is restored to the throne. The history represented by both Revelation 13:11 and Daniel 11:40 begins with the removal of the fifth kingdom of Bible prophecy and ends with the removal of the sixth kingdom of Bible prophecy.
Kay versículo, chayhinataq tawa chunka versículopin kasqanhina, huk historiataqmi 1798 watapi qallarin, chay Alien and Sedition Acts nisqawan, hinallataq domingo p’unchaw kamachiywan tukukun, maypichus nación dragón hina rimarin; huk historia, mayqenmi qallarin papal Roma tronomanta urmachisqa kaptin, hinaspataq tukukun papal Roma tronoman kutichisqa kaptin. Chay historia, iskayninmanta representasqa Apocalipsis 13:11 hinaspa Daniel 11:40 nisqakunapi, qallarin Biblia profecíapi pisqayuq reinoq hurqusqanwan, hinaspataq tukukun Biblia profecíapi suqta kaq reinoq hurqusqanwan.
The “seventy” years which Babylon reigned as the first kingdom of Bible prophecy unto the second kingdom of Bible prophecy represents the history of verse forty from 1798 unto the Sunday law.
Bibliaq profecíankunapi Babiloniaqa ñawpaq qhapaq suyu hina kamachisqan “qanchis chunka” watakuna, Bibliaq profecíankunapi iskay ñiqin qhapaq suyumanta kamaq, chayqa tawa chunka versículopi willasqa historiata rikuchin, 1798 watamanta Domingo ley kama.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Chay p’unchaypi pasaráqmi Tiro q’onqapusqa kanqa qanchis chunka watakuna, huk reypa p’unchayninkunaman hina. Qanchis chunka watakuna tukukuptintaq Tiroqa huk warmi waynanakupaq hina takinqa. Arpata apakuy, llaqtata muyuy, q’onqapusqa waynanakupaq warmi; misk’i takiyta ruray, achka takikunata takiy, yuyarisqa kanaykipaq. Chaymantaq qanchis chunka watakuna tukukuptin, Señorqa Tirota watukuq hamunqa, paytaq kutimunqa qollqenman, hinallataq kay pachapa tukuy kayninpi llapan suyuqkunawan waynanakuyta ruwanqa. Isaías 23:15–17.
The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.
1798 watamanta kamachisqa Domingo p’unchawmanta kamachikuykama historiapas Tiro llaqta q’añu warmi qonqapusqa kasqan historiami, Isaias iskay chunka kimsayuqpi qelqasqa hina; chaypi pacha nisqa rikuchin “qanchis chunka wata” hina, hinaspa “huk reypa p’unchawninkuna” hina. Nabucodonosormanta Belsazarkama Bibliamanta profeciapa ñawpaq kaq qhapaq suyu kamachirqan; chayhinaqa Bibliamanta profeciapa soqta kaq qhapaq suyumanta unanchan, mayqenpas ovejapa wawankuna hina qallarin, ichaqa tukuyninpi dragón hina rimarin. Nabucodonosorqa ovejapa qatipaqninmanta rikuchin, Belsazarqa dragónpa qatipaqninmantataq.
The history of 1798 unto the Sunday law is also the history of the three angels of Revelation fourteen, beginning with the reformation of the Millerites and ending with the reformation of the one hundred and forty-four thousand. The message of the three angels is the judgment hour message. The Millerites announced the events connected with the opening of the judgment and the one hundred and forty-four thousand announce the events connected with the close of probation.
1798 watamanta Domingo kamachikuykama historiapas Apocalipsis chunka tawañiyuq kinsa angelkunapa historiannintam kachkan, Milleritakunapa allinchakuywan qallarispa, pachak tawa chunka tawa waranqa runakunapa allinchakuywan tukuspa. Kinsa angelkunapa willakuyninqa taripanakuy p’unchay horapa willakuyninmi. Milleritakuna willarqanku taripanakuy kicharisqanmanta kuskanpi kaq ruwaykunata, pachak tawa chunka tawa waranqa runakunataq willanku probacionpa tukukuyninwan kuskanpi kaq ruwaykunata.
The events connected with the close of probation are portrayed upon internal and external lines of prophecy, and the events take place primarily in the history represented by verse forty of Daniel eleven. The events of verse forty end at the Sunday law in the United States, so the events of the final ingathering of God’s other children who are still in Babylon is not represented in verse forty; still the crisis that then confronts the world has just finished in the United States. Those events represent the judgment upon the United States and the purification of God’s church in advance of the church being lifted up as an ensign.
Pruebapa tukusqankuwan tinkisqa ruwanakunaqa ukhu hinallataq hawapi willakuy ñanpi rikuchisqa kanku, chay ruwanakunataq aswanraqmi ruwakunku Daniel chunka hukniyuq qillqapi tawa chunka versículopi rikuchisqa willakuypa historiampi. Tawa chunka versículopi ruwanakunaqa tukunku Estados Unidos llaqtapi Domingo p’unchay kamachiywan, chayrayku Diospa wakin wawankunapa qhipa huñuynin, Babilonia ukhupiraq kashaqkunapa, mana tawa chunka versículopi rikuchisqachu; ichaqa chay pacha kay pachata uywaykuspa hamuq sasachakuymi chayraqmi Estados Unidos llaqtapi tukukun. Chay ruwanakunaqa Estados Unidospa hawanpi taripayninta, hinallataq Diospa iglesianpa ch’uyaqchasqanta rikuchinku, manaraq iglesia unancha hina oqarisqa kananpaq.
The internal events connected with the close of probation identify Christ’s work as High Priest in finishing the mystery of God among His last day people. The external events identify the role of the United States in restoring power to the papacy. The entire history of the United States as the sixth kingdom of Bible prophecy, the entire history of Laodicea occurs during the history represented by verse forty.
Pruebapa tukukuywan tinkisqa ukhupi pasakuykuna qawachin Cristo-pa Hatun Sacerdote hina llamk’asqanta, Diospa pakasqa yachayninta tukuchispa qhipa p’unchaykunapi llaqtan ukhupi. Hawa pasakuykunataq qawachin Estados Unidos suyupa ruwanasqanta papadopa atiynta yapamanta kutichinapaq. Tukuy historia Estados Unidos suyumanta, Bibliaq willakuyninpi soqtaq kaq reino hina, tukuy historia Laodiceamantaqa pasakuchkan chay historiapi, tawa chunka versículopi rikuchisqa historiapi.
The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.
Chusku versículo cuarentapi ukhupiwan hawanpiwan siq’ikunaqa kay pachapa uywapa iskay waqrankunawanmi rikuchisqa kanku. Republicanismopa waqranqa hawa siqiwanmi, Protestantismopa waqranqa ukhupi siqiwanmi tupachisqa. Iskay siq’ikunaqa soqtaq kaq qhapaq suyupa historiapinmi kawsanku, hinaspataq soqtaq kaq qhapaq suyupa historianta tukukuptin Diospa taripayninqa Protestantismoq waqranmanpas Republicanismoq waqranmanpas apamusqan. Pruebapa p’unchaynin wisq’akuywan tinkisqa ruwaykunata reqsichiq willakuyninqa, Estados Unidosman ima ruwaykunachus hamunku chaykunata reqsichiq willakuymi, paypa pruebapa p’unchayninpa k’asanta hunt’achkaptin. Pruebapa p’unchaynin wisq’akuywan tinkisqa ruwaykunata reqsichiq willakuyninqa, Seventh-day Adventismoman ima ruwaykunachus hamunku chaykunatapas reqsichiq willakuymi, paypa pruebapa p’unchayninpa k’asanta hunt’achkaptin.
Within the history of verse forty there are three times the book of Daniel is unsealed, and each of the three times produces an internal and external line that presents the events connected with the close of probation. Each of the three waymarks is preceded by a scattering of seven times. Verse forty therefore represents the history of 1798 unto the Sunday law, and the prophetic waymarks within that history are the “events connected with the close of probation.” Within the history of verse forty the internal line represents a transition from Philadelphia unto Laodicea at the beginning and a transition from Laodicea to Philadelphia at the ending. The beginning represented a reformatory movement as illustrated by the parable of the ten virgins which typified a reformatory movement at the ending that also fulfilled the parable to the very letter.
Chusku versículo cuarentaq historiampi kinsa kuti Danielpa libron kicharisqa mana pakasqaña kachkan, chay kinsa kuti sapaqninpis ukhupi hinaspa hawapi huk siq’ita paqarichin, chaymi probacionpa tukukuyninwan tinkisqa ruwaykunata rikuchin. Chay kinsa señalakunaq sapaqninman ñawpaqta qanchis kuti ch’iqchiy hamun. Chayrayku versículo cuarentaga 1798 watamanta Domingo ley kama historiata rikuchin, hinaspa chay historiapi proféticopi señalakunaqa “probacionpa tukukuyninwan tinkisqa ruwaykuna” kanku. Versículo cuarentaq historiampiga ukhupi siqiqa qallariyninpi Filadelfiamanta Laodiceakama huk tikrayta rikuchin, tukukuyninpitaq Laodiceamanta Filadelfiakama huk tikrayta rikuchin. Chay qallariyqa huk allinchay kuyuyta rikuchirqan, chunka sipaskunaq rikch’ayninwan sut’inchasqa, mayqinchus tukukuyninpipis huk allinchay kuyuyta nirqan, chaymi chay rikch’aytapis simi-simillanman hunt’arqan.
The Philadelphian Millerite movement began with a fulfillment of the “seven times” of Leviticus twenty-six in 1798, and then another fulfillment of the “seven times” on October 22, 1844. At least by 1856 both James White and Sister White identified the movement as in a Laodicean condition. In the same year new light on the “seven times” was presented in the official church publication that was never finished. “Seven times” was fulfilled in 1798, and thereafter William Miller discovered the “commencement of the chain of truth” as Sister White called it, and the commencement of the chain of truth was the “seven times.” 1798 was a fulfillment of the “seven times,” thereafter Miller makes his foundational discovery of the “seven times” as the book of Daniel is unsealed. After that October 22, 1844 marks another fulfillment of the “seven times, which is in turn followed by a transition in the movement from Philadelphia unto Laodicea in the same year that new light upon the “seven times” is left unfinished. In 1863 what had been the Millerite Philadelphian movement until 1856 when it transitioned into the Millerite Laodicean movement became an legally registered church, largely under the premises and pressures of the Civil War and protecting the youth of the church. The movement ended in 1863 when it became a church. Seven years prior, in 1856 Laodicea set aside a message of new light upon the very topic which was William Miller’s first prophetic discovery.
Millerpa Filadelfia sutiyuq kuyukuyninmi qallarin Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqapa hunt’asqanwan 1798 watapi, chaymanta huknin “qanchis kuti” nisqapa hunt’asqantaqmi octubre 22, 1844 p’unchawpi. Aswan pisipasqa 1856 watakamaqa, James Whitepas, Sister Whitepas, kuyukuyninta Laodicea hina kasqapi reqsichirqanku. Chay watallapitaqmi “qanchis kuti” nisqamanta musuq k’anchay iglesiapa kamachisqa qillqasqanpi rikhurichisqa karqa, ichaqa mana hayk’aqpas tukuchisqa karqachu. “Qanchis kuti” nisqaqa 1798 watapi hunt’asqa karqa; chaymantaq William Miller tarirqan Sister Whitepa sut’inchasqanman hina “cheqaq kaypa t’inkisqa waskhanpa qallariyninta”; chay cheqaq kaypa t’inkisqa waskhanpa qallariyninqa “qanchis kuti” karqa. 1798 wataqa “qanchis kuti” nisqapa hunt’asqan karqa; chaymantaqmi Danielpa libron kicharisqa kachkaptin Miller ruwaran “qanchis kuti” nisqamanta paypa kallpachaq, allpa muyuyninpi sayariq tarisqanta. Chay qhepanta octubre 22, 1844 p’unchawpas huknin “qanchis kuti” nisqapa hunt’asqanta señalaykun, chaymantaqmi kuyukuyqa Filadelfiamanta Laodiceaman tikrakun, chay kikillan watapi “qanchis kuti” nisqamanta musuq k’anchay mana tukusqa saqesqa kachkaptin. 1863 watapitaq, ima kuyukuym chay 1856 watakama Millerpa Filadelfia sutiyuq kuyukuynin karqa, hinaspa chay watapi Millerpa Laodicea sutiyuq kuyukuyninman tikrasqa karqa, huk leywan qillqasqa iglesia tukurqan, aswanraq Civil War nisqapa hawka mana kasqanpa muyuriqninpi churasqa yuyaykuna hinaspa iglesiapa wayna runakunata amachaymanta ñit’isqa kasqanrayku. Kuyukuyqa 1863 watapi tukukapun, iglesia tukusqanwan. Qanchis wata ñawpaqta, 1856 watapi, Laodiceaqa huk musuq k’anchay willakuyta churarqun qhipaman, chay yachachiyqa kikin William Millerpa ñawpaq profetiku tarisqan temamanta karqa.
The Millerite movement and the light that is called “the commencement of the chain of truth,” the light of the “seven times” was opened up to the leadership of the Laodicean movement who gradually set aside a desire to uphold the “seven times” and at the end of seven years (“seven times”) in 1863, a new chart and prophetic message is produced without any reference to the “seven times.”
Movimientu Millerita, hinallata kay achki sutichasqa “cheqa kaskaykunapa watupaq qallariynin” nisqaqa, “qanchis kutikuna”pa achkinmi, Laodicea movimientopa pusariqkuna-man kicharisqa karqa; paykunaqa pisiy-pisiylla “qanchis kutikuna” sayariychayta munayninkuta saqirparqaku, hinaspataq qanchis watakuna tukukuyninpi (“qanchis kutikuna”) 1863 watapi, musuq cuadro hinallata profetico willakuy ruwasqa karqa mana ima rimariyniyuq “qanchis kutikuna”manta.
In 1863 the conclusion of Isaiah’s sixty-five year prophecy concluded right where it started, with a civil war between north and south. The issue of slavery in 1863 had been typified by the carrying away of both the northern and southern kingdoms in fulfillment of the “seven times,” and the slavery into which Israel was carried into fitly represented the issues of slavery at the end. 1863 represents the end of the prophetic structure based upon Isaiah’s sixty-five year prophecy.
1863 watapi Isaiaspa soqta chunka phisqa watayuq willakuynin tukukuyqa qallarisqan kikinpi tukukurqan, hanaq llaqtakunawan uray llaqtakunawan ukhupi awqanakuywan. 1863 watapi qullqapi runakuna rantikuy nisqaqa ñawpaqmanta rikuchisqa karqan hanaq reyikunapas uray reyikunapas apasqa kasqankuwan, “qanchis kuti” nisqapa hunt’akuyninpi; hinallataq Israelpa apasqa kasqan rantisqa kawsayman allinmi rikuchirqan tukukuypi rantisqa kawsaymanta imakunachus kasqanta. 1863 wataqa Isaiaspa soqta chunka phisqa watayuq willakuyninmanta sayasqa willakuy ruwanakuypa tukukuyninta rikuchin.
Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7–9.
Kaymi nin Señor Diosqa: Manam sayanqachu, nitaqmi hunt’akanqachu. Siria suyup umaqaqa Damasco llaqtam, Damasco llaqtap umaqaqataq Rezínmi. Kimsa chunka phisqa watakunamantaq Efraín llaqtata chinkachisqa kanqa, amaña runa ayllu kananpaq. Efraínpa umaqaqataq Samaria llaqtam, Samaria llaqtap umaqaqataq Remalíaspa churinmi. Sichus mana creenqichikchu, cheqaqtapunin mana takyachisqa kanqichikchu. Isaías 7:7–9.
Rightly understood this prophecy beginning in 742 BC identifies three waymarks within a sixty-five year span. Two of the waymarks identify the starting points of twenty-five hundred and twenty years of captivity and slavery for both the northern and southern kingdoms of Israel. In 742 BC the northern and southern kingdoms were involved in a civil war, and the northern ten tribes had formed an alliance with Syria to invade the southern kingdom of Judah. Nineteen years later in 723 BC the northern ten tribes were carried into slavery by the Assyrians. Forty-six years later in 677 BC the Assyrians captured Manasseh and took him to Babylon. Twenty-five hundred and twenty years after 723 BC arrives at 1798, the time of the end and beginning of verse forty. Forty-six years later the “seven times” against the southern kingdom that began in 677 BC ended in 1844. Nineteen years later in 1863 the prophetic characteristics of 742 BC are represented to the very letter. A civil war between the northern and southern kingdoms is under way in 742 BC and 1863. In 742 BC the prediction given by Isaiah to wicked King Ahaz was concerning the impending enslavement of both the northern and southern kingdoms, and in 1863, the very center point of the Civil War President Lincoln proclaimed the Emancipation Proclamation beginning the process of ending slavery. The warning given to wicked King Ahaz in 742 BC was given in the literal glorious land typifying the message given by Lincoln in the spiritual glorious land.
Allinta yachaqasqa kay willakuyqa, 742 a.C. watamanta qallarispa, suqta chunka pichqa watakuna ukhupi kimsa ñanmarkakunata reqsichin. Iskay ñanmarkakunaqa, Israelpa hanaq llaqtanwan uray llaqtanwan iskayninpaq, iskay waranqa pichqa pachak iskay chunka watañaspi preso kaypa hinallataq esclavitudpa qallariyninkunata reqsichin. 742 a.C. watapi, Israelpa hanaq llaqtanwan uray llaqtanwan guerra civilpi karqanku, hanaq chunka ayllukunataq Siriawan huñunakuspa Judá uray llaqtata maqanakuyta yaykuyta munarqanku. Chunka isqun watakuna qhipaman, 723 a.C. watapi, hanaq chunka ayllukunaqa Asiriokunaq makinman apasqa karqanku esclavitudman. Tawa chunka suqta watakuna qhipaman, 677 a.C. watapi, Asiriokunaqa Manasesta hap’ispa Babiloniaman pusarqanku. 723 a.C. watamanta iskay waranqa pichqa pachak iskay chunka watakuna yupaspa chayan 1798 wataman, tukukuypa pacha kasqanman, chay hinallataq chusku chunka versiculopa qallariyninman. Tawa chunka suqta watakuna qhipaman, 677 a.C. watapi uray llaqtapa contranpi qallarisqa “qanchis kutikuna”qa 1844 watapi tukukurqan. Chunka isqun watakuna qhipaman, 1863 watapi, 742 a.C. watapa profetiku kayninkunaqa nisqa sapa qillqakama rikuchisqa kanku. Hanaq llaqtanwan uray llaqtanwan guerra civilqa 742 a.C. watapipas 1863 watapipas ruwasqa kashan. 742 a.C. watapi, Isaiaspa mana allin rey Acazman qosqa willakuyninqa hanaq llaqtanwan uray llaqtanwan iskayninpa qayllamanta hamuq esclavitudninkumanta karqan; 1863 watapitaq, Guerra Civilpa chawpi punto kasqapi, Presidente Lincolnqa Emancipation Proclamation nisqata willarqan, esclavitudta tukuchiy llamk’ayta qallarispa. 742 a.C. watapi mana allin rey Acazman qosqa amonestacionqa cheqaq llanthu suma allpapi qosqa karqan, chaymi Lincolnpa espiritual suma allpapi qosqa mensajenman rikch’akuq karqan.
Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”
Hiram Edsonpa “qanchis kutikuna” willakuyninkuna 1856 watapi rikhurichisqa qhepaman qanchis wata pasasqapi, Adventismoqa 1863 watapa cuadrota paqarichirqan, chaymi Milleritakunapa qanchis kutikuna yachachikuyninta chinkachirqan; chayraykum achka pasajekunata tapukuypi churana, maypichus Ellen White yachachin Milleritakunapa willakuyninkunata yapamanta ruwasunchik nispa, hinallataq chay willakuyninkunata maqanakuykuna contra amachananchikta. Chaylla watapitaqmi leywan qillqasqa iglesia hina kamachisqa karqaku. Astawanmi qillqayta atikunman 1863 watamanta, hinallataq profetico nisqapa implicacionninkunamanta; ichaqa kaypi rikuchishaniqa kayta: achka testigokunam kan, ukhupi hina hawapi hina, 1863 watapa hatarikuyninta reqsichiq, icha hawapi kaq hatarikuy hina, uray llaqtakunawan, icha ukhupi kaq hatarikuy hina, ñawpaq saphi cheqaq-kuska yachayta mana chaskisqanmanta. 1863qa huk eventon profecía versículo chusku chunka ukhupi historiapi kaqmi, mayqenchus huk señal hina “gracia tukukuyman tupanakuq eventokuna” nisqakunata hunt’aspa.
1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”
1863 watapi qallariyninwan tupakun ñawpaq chiqap Israel llaqtapa tawa chunka watakunata purisqan ch’in pampa pi. Chay tawa chunka watakuna tukukuptin Josué pusarqa ñawpaq Israelta Sumaq Suyumanman, hinaspan urmachirqaku Jericóta, hinaspan ñirqaku maldiciónta mayqenpas Jericóta yapamanta hatarichiqman. 1863 watapi Laodicea nisqa Adventismoq umalliqninkuna Jericóta yapamanta hatarichirqaku. 1863 wata rikuchisqa kachkan chay tawa chunka watakuna qallariyninpi hinallataq tukukuyninpi, ch’in pampa pi. 1863 wataqa huk profético señal pacha-mi, mayqenchus huñun hawapi hinallataq ukhupi siq’ikunaq historianta, chay verso cuarentaq historianta. Kanchis kaq iglesiam kachkan, “juzgasqa iglesia”, imaraykuchus “Laodicea” sutipa ninanmi chayta, haykuykuspa huk pacha-man mayqenpi llapa huk miray runakuna wañunku ch’in pampa pi nisqawan rikuchisqa. Chay kikin punto piqa, ñawpaq Republicano presidente qallarin esclavokunata qispichiy llamk’ayta, chaymi rikuchin qhepa Republicano Presidentekunata, paykuna crisis pacha pi ley marcialta churanku, chay pacha pushanman imatachus inspiración sutichan “ruina nacional” nisqaman.
In the waymarks of the beginning the waymarks of the end are represented and the events connected with the close of the judgment were typified in the events connected with the opening of the judgment. The rebellion at Kadesh in rejecting the message of Joshua and Caleb at the beginning of the forty years typified the rebellion of Moses’ in striking the Rock at Kadesh at the end of the forty years. 1863 identifies the Sunday law where Laodicea is spewed out of the mouth of the Lord, and where the twenty-five ancient men in Jerusalem are bowing to the sun in Ezekiel chapter eight, and where Shiloh is repeated upon those who trust in the lying words, “the temple of the Lord are we.”
Qallariypa señalkunapi tukukuypa señalkunam rikuchisqa kanku, hinaspataq juicio wisq’akusqanwan t’inkisqa ruwaykunaqa juicio kichakusqanwan t’inkisqa ruwaykunapi unanchasqa karqanku. Kadeshpi hatarikuq mana kasukuy, Josuépa hinaspa Calebpa willakuyninta ch’usaqyachispan, chusku chunka watakuna qallariyninpi, chusku chunka watakuna tukukuyninpi Moisespa Kadeshpi Rumi taqayninwan hatarikuyninta unancharqan. 1863 watam domingo kamachiyta reqsichin, maypichus Laodicea Señorpa siminmanta wijch’usqa kachkan, hinaspapas maypichus Jerusalén llaqtapi iskay chunka phisqa machu runakuna intiyman k’umuykuchkanku Ezequiel qillqapa pusaq ñiqinpi, hinaspapas maypichus Silo kutimun llulla simikunapi confiakuqkunaman: “Señorpa templonmi ñuqanchikqa kanchik.”
We will continue this study of Panium in the next article.
Qatiq qillqasqapi Panium-manta kay yachayta qatiqllam risunchis.