Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Danielpa iskay kaq capitulonmi Apocalipsis chunka tawayuqpa iskay angelta rikuchin. Chay hinaqa, kimsa pruebakunamanta iskay kaq pruebatam rikuchin, mayqinchus mikhuymanta prueba hina sut’ichasqa kachkan, chaymanta qhawaymanta prueba hamun, tukukuynintaq litmus prueba nisqawan tukukun. Chay kimsa prueba, mayqinkunachus hinallataq profecíapa señalkuna kanku, Apocalipsis chunka tawayuqpa ñawpaq angelpa mensajenpim kachkan. Imaynatachus Apocalipsis chunka tawayuqpa ñawpaq angelwan kashan hinataq, Danielpa huk kaq capitulonpas chay kimsa pruebakunata llapallantam charin.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Iskay kaqnin pruebapas, icha kaqnin angelpa willakuyninpas, qallarin ñawpaq pruebapa tukukuyninpi. Iskay ñiqi qatin huk ñiqita. Iskay kaq pruebapa tukukuyninmi kimsa kaq pruebata qhipanakuspa qallachin. Iskay kaq pruebawan rikuchisqa pacha unaymi Danielpa prisionpi qanchis chunka watakunawan unanchasqa karqa, Jehoiakim atipasqa kasqanwan qallarispa, Ciropa kamachikuywan tukuspa. Chay qanchis chunka watakuna tukukuyta qayllayamushaptin, Danielqa Diospa profetiko Simiwan reqsirqa tukukuyqaña chayamunanpaq kasqanta.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Darío, Asueroq churin, medokunapa ayllunmanta, caldeokunapa qhapaq suyunta kamachiq ruwasqa karqan. Paypa kamachisqan watapa ñawpaq kaq watanpi, ñuqa Daniel, qelqakunamanta entienderqani watakunapa yupayninta, imaraykuchus Señorpa simin Jeremías profetaman hamusqa karqan, Jerusalén llaqtapa chʼusaqyachiyninkunapi qanchis chunka watakunata huntʼachinanpaq. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Danielqa qhepá p’unchaykunapi Diospa llaqtanta reqsichkan, pikunachus qanchis chunka watakuna prisionpi kasqankupa unanchasqa ninanta reqsinku, chay reqsiytaq qanchis chunka unanchasqa watakuna tukukuqman manaraq chayashaqtinmi ruwakun. Diospa llaqtan allintam qanchis chunka wata prisionpi kasqanta entienden, ichaqa Danielpa rikuchisqanqa kaymi: chay qanchis chunka watakunaqa septiembre 11, 2001 p’unchaymanta domingo kamachikuykama profetap nirqan pacha kasqanta entienden. Danielpaqqa chay watakuna tukukorqan Cirospa kamachikuyninpi; chaymi qhepá p’unchaykunapi Estados Unidos llaqtapi domingo kamachikuyta rikuchin.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Domingu ley manaraqmi, Diospa llaqtanqa rijch’achisqa kanku profecía yachayman, mayqinchus simbólicamente qanchis chunka watakunawan rikuchisqa kashan. Chay simbólico watakunaqa qallarin Jehoiakimwan, paymi rikuchin 11 septiembre 2001 watata, maypachachus, kimsakaj Ay! nisqa Islam hamusqanwan, Apocalipsis chunka pusaqniyoqpi atiyniyoq angel uraykamurqa hinaspa Babiloniapa urmayninta willarqa. Babiloniapa urmayninqa iskay ñiqin angelpa willakuyninta rikuchin, hinaspa 11 septiembre 2001 watapi iskay ñiqin pruebapa tiempun qallarin, chay angelpa makimpi pakasqa librota mikhuqkunapaq. Chay tiempunqa, simbólicamente qanchis chunka watakunawan rikuchisqa, Domingu leykama purin.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Tukukuyqa qayllamushaptin, Danielpa rikchaynin hina Daríopi huk watapi rikuchisqa kasqanman hina, Diospa llaqtanqa uyariychisqa kanku bestiapa estatuapa pruebaman. Ñawpaqtaqa bestiapa estatuapa pruebawan tinkisqa wakin cheqaqkunata entiendesqañam karqanku; ichaqa iskay ñiqin angelpa profétik pacha tukukuyninman manaraq chayaspa entiendenqanku chay rakhuqa tutayapi pakasqa karqa. Daniel Diospa profétik Siminta yachakuspa, hinaspa qanchis chunka watakunapa ancha allin nisqanta yachaspa, mañakuyman pusasqa karqa, imaynan Nebucodonosorpa estatuapa musquyninmanta kawsay utaq wañuy nisqa manchakuyta yachaspa mañakuyman pusasqa karqa, chay hinallataq. Daniel qanchis ñiqin p’unchawpi, imaynan Daniel iskay ñiqin p’unchawpipas, Daniel mañakuspa, profétik k’anchayta chaskirqan.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Arí, chaymi mañakuspa rimaykashaqtiy, qallariypi rikushqay visiónpi rikurirqani chay qhari Gabrielpas, utqaylla phawachisqa kashaspan, tutaykuy ofrenda tiempopi llamk’arqamuwan. Hinaspan yachachiwaraq, rimapayawaraq, nispa: “Daniel, kunanmi hamushkani qamman yachayta, entiendeniytawan qosunaypaq.” Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
Danielman mañakusqanpi qosqa “yachaywan entiendenqa” iskay kaq qillqapi mañakusqanwan tupaqmi.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Chaymanta Daniel wasinman ripurqan, hinaspan Hananiahman, Misaelman, Azariahmanpas, paypa masinkunaman, chay ruwayta willarqan: hanaq pacha Diosmanta kuyapayta mañakunankupaq kay pakasqa imapaq; ama Danielpas, paywan kuska kaqkunapas, Babiloniapi yachaq runakunapa wakinkunawan kuska chinkachisqa kanankupaq. Chaymantataq chay pakasqa imapas Danielman sut’inchasqa karqan tuta rikuchiypi. Chaymantataq Daniel hanaq pacha Diosta yupaycharqan. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Siki patapi, Danielpa iskay mañakusqankunaqa kikin mañakuylla kanku. Iskayninpas qusqakunku chay historiapi, mayqinchus simbólicamente qhawana pruebatam iskay kaq angelpaq rikuchin, chaymi pasan 11 de septiembre de 2001 p’unchawmanta, utqay hamuq domingo ley kama. Nabucodonosorpa wañuchiyman apaq manchachiynin qayllaykusqa kaptin, hinaspa Jeremíaspa qanchis chunka watakunamanta, Moisespa qanchis kuti juramentonmantawan profético yachayniyoq kaspa, Danielqa Levítico iskay chunka soqtayuq mañakuyta mañakun, chaynallataq Diosman mañakuspa payman rikuchinanta Bibliapa profecianpa qhipa profético pakasqanta. Chay pakasqataq Juanmi Jesucristopa Revelacionnin kasqanta sut’inchan.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Isqon pusaq ñiqinpi, Danielqa iskay qhapaq suyukunapa tikrayninpi tarikun. Babiloniaqa chayraqmi Medo-persiakunaman urmaykusqa, imaraykuchus Darioq ñawpaq wata kasqanrayku; chhaynapi Diospa llaqtanta qhipa p’unchaykunapi churaynin, chay tikray punkupi, ñawpaq angelpa kuyukuyninwan hinallataq kinsa ñiqin angelpa kuyukuyninwan señalasqa kasqanpi.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Miller runakunapa Philadelphian kuyuykuyqa 1856 watapi Laodiceaman tikrarqan, hinaspataq Future for America nisqapa Laodicean kuyuykuyninqa Philadelphian kuyuykuyman tikran, kimsa watata huk kuskan p’unchaykunata wañusqa hina callepi kasqankumanta tukukuyninpi, Apocalipsis capítulo oncepi nisqanman hina. Pruebam, mayqintachus Miller runakunapa Philadelphian kuyuykuynin 1856 watamanta 1863 watakama mana atirqanchu, chayqa “qanchis kutikama” doctrinawanmi tupaqninpi karqan.
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Future for America-pa Laodicea kuyuy ninapa yuyaychakusqan qillqakuyqa t’aqasqa kasqankuta riqsiy munasqankuwanmi tupaqchasqa kachkan, chaymantaq Levitico iskay chunka suqtayuq mañakuyman hinallataq chay experienciaman yaykunankupaq. Danielqa Babilonia suyuwan Medo-persa suyukunapa chawpinpi tikrasqa pacha kaqtinmi karqa, hinallataq Ciroq kamachisqanwan señalasqa qanchis chunka watakunapa puchukayninman manaraq chayaspa. Qanchis chunka watakunaqa Danielpa mañakusqanpa contexto-ninmi, chay qanchis chunka watakunataq Moisespa “qanchis kuti” nisqanmi sut’ichan. Danielpa iskaynin mañakusqanpas tupanku chay tikrasqa pachawan, mayqinchus “qanchis kuti” nisqawan señalasqa kachkan ñawpaq angelpa kuyuy ninapi, hinallataq kinsa kaq angelpa kuyuy ninapipas.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
Danielman rikuchisqa “pakasqa” nisqaqa Nabucodonosorpa estatuanpa revelacionninmi. Nabucodonosorpa estatuanpa “pakasqa” nisqaqa qhepa p’unchaykunapi kaymi: chayqa pusaq reino-kunata rikuchin, mana tawa reyinokunallatachu. Ñawpaq qelqasqakunapi, “Pusaqniyoqqa qanchisniyoqmanta kashan” sutiyoq categoría ukhupi kaqkunapi, kay cheqaq kayqa ñamña rikuchisqa karqan. Chay pakasqa ukhupin kachkan chay tikraq puntoq revelacionnin, maypachachus pusaqniyoq hamun, qanchisniyoqmanta kaq. Nabucodonosorpa estatuanpa “pakasqa” nisqaqa cheqaq protestantismopa waqranpa kawsarimuspanta, hinallataq republicanismopa waqranpa kawsarimuspanta takyachiymi. Iskaynin chay kawsarimusqakuna riqsichinku sapa waqra pusaqniyoq kasqanta, ichaqa qanchisniyoqmanta kasqantapas; hinallataq suqtanmanta pusaqkama tikraqnin, iskaynin waqrakunapapas, Moisespa “qanchis kuti” nisqanwan tinkisqa huk pruebaq profetico contexto ukhupin ruwakun. Chay tikrayqa Danielwan rikuchisqa hina ruwakun, Ciro pa decretomanta manaraq, chay decretotaq Estados Unidos llaqtapi domingo p’unchay kamachikuy decretota rikuchin. Chaymanta domingo p’unchay kamachikuypi, usqhay puriyninkunawan, papado pa wañuchiq ch’akiy sánaykun, papado qanchismanta kaq pusaq uma hina tukusqanrayku; paypas huk profetico tikrayninta pasan, Danielpa iskay kaq capítulopi Nabucodonosorpa estatuanwan rikuchisqa hina.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Chaymi Danielqa yaykurqan Ariochman, paytanmi qhapaq kamachisqa karqan Babiloniapi yachayniyuqkunata wañuchinanpaq; paymi rispa nirqan: Ama wañuchiychu Babiloniapi yachayniyuqkunata; apaway qhapaqpa ñawpaqenman, noqataq qhapaqman riqsichisaq chay sut’inchayta. Hinaptin Ariochqa utqayllaman Danielta pusarqan qhapaqpa ñawpaqenman, hinaspa nirqan: Judá llaqtamanta apasqa prisionerokunamanta huk runata tarirqani, paymi qhapaqman riqsichinqa chay sut’inchayta. Qhapaqmi kutichirqan hinaspa Danielman, Belteshazzar sutiyuqman, nirqan: ¿Atinkichu noqaman riqsichiyta chay musqhoyta rikurqani chayta, hinaspa chaypa sut’inchayninta? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Wakinkama Danielman chaskisqa kachkanña chay pakasqa yachayta, iskaynin sutinkuna rimarisqa kanku, chaywan reqsichispa payqa tratu llaqtata represtananpaq, mayqinkunachus qhipa punchawkunaqpi chayraq tikrarqanku Filadelfia kuyuyman, pachak tawa chunka tawa waranqa runakunaqman. Payqa Diospa kamachin servantninpa kasqanta rikuchin, mañakuspa mana pipas wañuchisqa kananpaq, mana atisqankurayku “pakasqa yachayta” entiendenankuta. Paypa karakterñinqa Ariochwan tupachisqa kachkan, Nabucodonosorpa kamachin servantninwan, mayqinchus munan reypa ñawpaqenpi yupaychasqa kayta Danielta tarisqanrayku. Chaymanta Danielmi reqsichin cheqaq profetiku rikurichiywan Babilonia yachaqkunaq rikurichiyninpa chawpinpi kaq t’aqayta, Nabucodonosorpa tapukuyninta kutichispa huk tapuywan; hinallataq, Ariochman mana rikch’akuspa, mana aprovechakuspa “pakasqa yachayta” entiendesqanmantaraq kikinta hatarichinampaq, aswanqa hanaq pachaq Diosninta hatunchan.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Danielqa reypa qayllanpi kutichispa nirqa: Reypa mañakusqan pakasqa kaqtaqa ama yachaqkuna, qoyllur qhawariqkuna, layqakuna, watuqkunaqa reyman rikuchiyta atinkuchu; ichaqa hanaq pachapi huk Dios kan, paymi pakasqa kaqkunata rikuchin, hinaspataq rey Nabucodonosorman qhepa p’unchaykunapi imakuna pasananmanta yachachin. Puñuyniykipi musqusqayki, hinaspa umaykipi rikuykuna cama patapi, kaymi kanku. Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Danielqa “pakasqa” nisqanta qallarinqa, chayta “pakasqa” nispa sutichaspa, ima kasqankuta qhipa p’unchaykunapi sut’ichananta. Qanchis truenoq pakasqa historiantaq reqsichin ima kasqankuta qhipa p’unchaykunapi. Nabucodonosorpa ñawinchasqan estatuaqa huk imallataqmi chay qhipa-p’unchay pakasqamanta, allinman mana kutiy atiy tukukuynin ñawpaqllapi kicharisqa. Chayqa rikuchisqa kan allinman mana kutiy atiy tukukuynin ñawpaqllapi, chay tikrakuypi maypichus allpa animalpa iskay waqrankuna qanchismantam kaq pusajman tukunku, hina Danielpa rikuchisqan hina Darioq huk watanpi.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Qam, rey, puñusqayki patapi yuyayniki sonqoykiman hamurqan qhepa p’unchaykunapi ima pasananmanta; pakasqa kaqkunata rikuchiqmi qamman reqsichisunki ima pasananmanta. Ichataq ñoqamanta, kay pakasqa kaqqa manam mayqan kawsak runamanta aswan hatun yachayniyraykuchu ñoqaman rikuchisqa, aswanqa reyman yuyaypa sut’inchasqanta reqsichiqkunapa raykun, hinaspa sonqoykipi kaq yuyaykunata yachanaykipaq. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Danielqa iskay kaq testigowan cheqaqta takyachin Nebucadnezarpa musquynin qhepa p’unchaykunamanta kasqanta, nispa: “pakasqa kaqkunata rikuchiqmi qamman reqsichisunki imatachus pasanqa,” “qhepaman.” Chaymantataq Daniel reqsichin chay pakasqa yachay manam paypaqchu qosqa karqa, nitaq wakin runakunamanta aswan hatun yachayniyoq kasqanraykuchu, aswanpas chay “pakasqa kaq” Nebucadnezarman qosqa karqa “ñawpaqman sut’inchayta reqsichiqkunapa raykun.” Chay “pakasqa kaq” qosqa karqa pichkuna chay musquypa “sut’inchayninta” qhepa p’unchaykunapi Babiloniapa espirituyniyoq reyninman willakuyta ruwanankupaq. Chay pakasqa kaqqa sapaqlla pachak tawa chunka tawa waranqapaqmi sut’i qosqa karqa, imaraykuchus chay “pakasqa kaq” qhepa p’unchaykunapi Babiloniapa tukukuynin urmayninta willakuqkunapaqmi. Chaymantataq Daniel pakasqa tutapi karqan chay musquy-imahinta rikuchin, chaymi kawsay utaq wañuy pruebatam paqarichirqan.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Qam, ñuqayku qhapaq rey, rikurqanki; hinaspa qhawariy, hatun ñawpaq rikch’ayta. Kay hatun rikch’ayqa, lliphlliynin sumaq ancha kashaspa, ñawpaqniykipi sayarqa; hinaspa rikch’ayninqa manchaypaq karqa. Kay rikch’aypa umanqa allin quri karqa; pecho-ninwan makinkunapas qolqemanta; wiksa-ninwan chankan-kunapas broncemanta; chakinkuna fierromanta; chaki puntankunataq wakin fierromanta, wakintaq ñit’imanta. Qam rikurqanki, mana makikunawan kuchusqa rumikama, chaymi rikch’ayta takarqa chaki puntankunapi, fierromanta ñit’imantawan kasqankupi; hinaspan chaykunata ñut’urqapi. Chaymanta fierro, ñit’i, bronce, qolqe, quri ima, llapallan kuska ñut’usqa karqanku, hinaspan verano p’achamanta wayrachina pampakunapi qhaspa hina tukurqanku; wayrataq apakurqa, mana maypipas tarikusqachu paykunapaq. Hinaspa chay rikch’ayta takaq rumiqa hatun orqo tukurqa, hinaspan tukuy pachata hunt’arqa. Kaymi musquyqa; kunanqa qhapaq reypa ñawpaqninpi unanchayninta willasaqku. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Nabucodonosorpa musquynin rejsichirqanmi Bibliapa profecianpi suyukunata paypa p’unchawninmanta qhepa p’unchawkunakama, maypachachus pachak tawa chunka tawa waranqa, Danielwan rikch’achisqa Nabucodonosorman rimarisqanpi, hinallataq mana makiwan cuchusqa rumihina, chay lantipi suyukunata thuñichiq, chaykunañataq chay uyarisqa rikch’aypi rikuchisqa kasqankuta, chaymanta urquman tukuspa llapa kay pachata junt’an. Chay musquyqa qhepa p’unchawkunamanta karqan, profeciap ch’iqtakuyninpi, maypachachus pachak tawa chunka tawa waranqaman qhipa profetico pakasqa yachay rikuchisqa paykunaman.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Cheqaq protestante verdadero waqranpa estandarten hina, chaymantaqa kimsakaj angelpa willakuyninta apanku wañuq pachaman. Chay willakuyqa hatun qapariyman wiñan Estados Unidos llaqtapi domingo p’unchay kamachiy churasqa kaptin, bestiapa señalan ch’amaqchasqa kaptin. Chay kamachiy manaraq lluqsishaqtin, qhepa p’unchaykunapi Danielwan rikuchisqakunaqa bestiapa rikch’ayninpa pruebanwan uyarichisqa kananku. Chay pruebaqa rikuy prueba kaspa, domingo p’unchay kamachiypa nisqanta paqarichiq kuyuykunata Danielwan rikuchisqakuna rikunankuta mañan. Paykunaqa pruebaypi churakunku yachanapaqchu akllakusqankuta Diospa metodología ninta, chaywan tutayapi pakasqa rikch’ay prueba rikusqa kananpaq. Pruebankuqaqa sapankankupa p’enqakuywan huchankuta willakuywanmi tinkun. Chayqa reqsinataqmi Danielman musquykunapiwan rikuykunapiwan entendimiento qosqa kasqanta; imaraykuchus Danielpa voznin ch’in neq’epipi waqyasqanta uyariyta mana munankuchu chayqa, Cristopa p’unchayninkunapi Juan Bautistapa willakuyninta rechazoqkunahina kanku.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Paní Whiteqa yachachiwanchik Danielpa, hinallataq Apocalipsispa librokuna hukninwan huknin yanapanakuspa hunt’asqa kananpaq kasqanta; paypa “complement” nisqanpas hunt’achiy, allinta tukuchiy, hinallataq sumaqta junt’achiy niyta munan. Julio killapa tukukuyninpi, 2023 watapi, Judá ayllumanta Leónqa Jesucristopa Revelacionninta kicharispa qallarin, imaynachus prometerqan prueba p’uchukunanmanta ñawpaqta ruwananta. Chayta ruwaspanmi, biblia yachachikuykunata reqsichirqan, ñawpaqpiqa allinta entiendisqa karqan, ichaqa kunanqa qhepa p’unchaykunapa nisqapi entiendisqa kananpaq karqan.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Chay chiqaq kuska cheqaqkunamanta hukninqa kachkan Apocalipsis chunka hukniyuqpi iskay testigokuna. Hukninqa kachkan chay historiataq, Apocalipsis chunkapi “qanchis trueno-kuna” nisqapa hunt’asqa, allin hunt’aynin. Payqa orqomurqan cheqaqkunata sagrado reforma siqi-kunamanta, chaykuna rimanku 18 julio 2020 p’inqaymanta. Payqa llamk’achirqan chay tawa waymark-kunata, sapa huk sagrado reforma siqi-kunapi kaqta, chaykuna rikuchinku ñawpaq mensajeq kallpachakusqan historiata, taripaykama, huk hina ñawpaqman mana riqsisqa hinamanta. Daniel paqariy iskayniyuqmi achka kay yuyaykunata hunt’achin allinman; ichaqa kay ukhu cheqaqkunaqa tutaypi pakasqa kanku chaykunapaq, Alpha y Omega nisqa sutichasqa metodología mikhuyta mana munakkuqkunapaq.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Kay yachayta Danielpa iskay kaq kapítulonmanta tukuchaspa, hukchasqata willasunchik hinaspa tinkuchisunchik wakin cheqaq-kunatawan ñanmarka-kunatawan, Danielpa iskay kaq kapítulonpi hunt’asqa tukukuqkunata. Chayta ruwaspaqa, reqsichkunchikmi tutapi rikuypi Danielman rikuchisqa pakasqa yachayqa kay kikin cheqaq-kunata sut’ichasqanta.
We will set forth the summary and conclusion in the next article.
Qatiq qillqapiqa qipa qillqapi kay huñuypa willakuyninta hinaspa tukukuyninta churasaqku.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Señorqa tiyan churasqa agencianakunata runakunata taripaykuyta huchankupi, pantasqankupi, kutiriykunankupaq. Kachamusqankuna willakuqkunaqa sut’i testimoniota apamunankupaqmi kashanku, puñusqa hina kawsayninkumanta rikch’achinankupaq, hinaspa kawsaypa ancha munasqa siminkunata, Ch’uya Qillqakunata, yuyayninkuman kicharinankupaq. Kay runakunaqa mana yachachiqkuna sapallanchu kanan, aswanpas kamachiq sirviqkuna, achki apaqkuna, cheqaq wataraqkuna kananmi, imaraykuchus hamuq peligrota rikunqaku hinaspa llaqtata willanqaku. Paykunaqa Cristotam rikch’akunankupaq ancha llakiywan kallpachakusqankupi, yuyaysapa tactonkupi, sapa runawan sapanka rurayninkupi—huk simillapi, llapa sirviyninkupi. Paykunaqa Dioswan kawsayniyuq tinkuyta charinankupaqmi, hinaspa Ñawpa Testamentopi hinaspa Musuq Testamentopi profecianakunawan, practicapi yachachikuykunawan hina ancha reqsisqa kananankupaqmi, chayhina Diospa siminpa qhapaq wasinmanta musuqkunatawan mawk’aqkunatawan orqomunankupaq.” Testimonies, volumen 5, 251.