The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
Danielpa qhipa rikchayninqa qhipa kimsa kapítulomanta rurasqa kachkan. Chay kimsa kapítulokunamanta ñawpaq kaqmi, chay hina chay kimsa kapítulokunamanta qhipa kaqpas, Danielpa experiencianta reqsichin; chawpi kapítulotaqmi profétiko historiata reqsichin, mayqinchus llullakuq norte reypa qhipa hatariyninta hinaspa urmayninta rimarin. Ñawpaq kapítuloqa qhipa kapítulohina kachkan, chawpi kapítulotaq llullakuq norte reypa hatarikuyninta rikuchin. Danielpa qhipa rikchaynin, Hiddekel mayu rikchayqa, Alpha hinaspa Omegaq firmanwan apasqa kachkan, paymi Cheqaqa. Danielpa qhipa rikchayninta qallarispayku, huk ñiqimanta qallarisun.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persiapa qhapaq rey Ciropa kimsay wata kamachikuyninpi, huk imapas Danielman sut’inchasqa karqa, paypa sutintaq Beltsasar nisqa karqa; chay imataq cheqaqmi karqa, ichaqa señalasqa pacha unaymi karqa. Paymi chay imata entienderqa, hinaspataq rikuchisqamantapas yuyayniyuq karqa. Daniel 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
Kay versopiqa iskaynin cheqaqkuna tiyan. Ñawpaq kaqmi Danielpa sutin “Belteshazzar” nisqa.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Eunucokunapa kurakninmi sutikunata qorqa: Danieltataqmi Beltesasar sutita churarqa; Hananiasmanmi Sadrac sutita; Misaelmanmi Mesac sutita; Azariasmantataqmi Abed-nego sutita. Daniel 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
Danielqa sutinta hukwan “Beltesasar” sutiwan capítulo hukpi, hinaspataqa manam kutin “Beltesasar” sutichasqachu kachkan, qhipa rikuyñin qallarisqan kama. Chayraykum Beltesasarqa sutin kachkan ñawpaq hinaspa qhipa testimoniunpi. Sutip tikrasqanqa profecíapi rikuchin Dioswan llaqtanpa pacto nisqapi tupanakuyninpa unanchanta. Señorqa Abramwan Saraiwan pactota ruraspaqa, sutinkunata tikrarqan Abrahamman hinaspa Sarahman. Jacobpa sutintaqa Israelman tikrarqan, hinaspataq qhipa p’unchaykunapi pacto llaqtanman musuq sutita qonanta prometin.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Sionrayku mana upallasaqchu, Jerusalénraykutapas mana samarisaqchu, chay llaqtap chanin kaynin k’anchariynin hina lluqsimunankama, salvasqannintaña rawraq mechero hina rikurimunankama. Hinallataq mana judío nacionkunapas qanpa chanin kayniykita rikusunkiku, llapa reykunapas qanpa gloriaikita; hinaspa musuq sutiyoqmi kanki, mayqentachus Señorpa simin sutichanqa. Isaías 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
Filadelfiapi kaqkunaman, qhipa p’unchaykunapi pachak tawa chunka tawa waranqankuna kasqankuman, Paypas kay nisqata prometen.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Atipaykuqtaqaqqa, paytan ruwasaq Diosniypa templonpi huk sayaq pilarta hina, manataqmi hayk’aqpas lluqsinqachu: hinaspa paypa patanman qillqasaq Diosniypa sutin, Diosniypa llaqtanpa sutinpas, chay mushuq Jerusalén sutiyuq, hanaq pacha-manta Diosniymanta uraykamuq; hinaspa paypa patanman qillqasaq mushuq sutiyta. Pipas rinriyuq kaqqa, uyariychun Imayna Espíritu iglesiakunaman rimashan chayta. Apocalipsis 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
Profetakuna qhipa p’unchaykunapi Diospa llaqtanta rikuchinku, hinaspapas Abrahammanta, Saramanta, Israelmantapas mana hina, Belteshazzar sutipa chiqap nisqenqa mana reqsisqachu. Diospa qhipa p’unchay llaqtanman sutichasqan, paykunawan rimanakuyninmanta pacto-ninpaq rikuchiq sutinqa, mana reqsisqa sutim, chay sutita paykunaman qusqan p’unchaykama. Belteshazzar sutinqa Danielta reqsichin Diospa pacto llaqtan Philadelphia nisqapaq qhipa p’unchaykunapi; ichaqa chiqap sutinqa sello churakuykama pakasqa kachkan, imaraykuchus sutinqa paykunapa urkukunapi qillqasqa kachkan, chayllapitaq sello-pas qillqasqa kachkan.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
Hinaspan qhawarirqani; uyarisqaykiman hina, Sion urqu patapi huk Cordero sayasharqan, paywan kuskaqtaq pachak tawa chunka tawayoq waranqa runakuna karqanku, paypa Yayanpa sutinta urkunankupi qelqasqata apaqkuna. Apocalipsis 14:1.
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
Danielqa sutintaqa Belteshazzar nisqa sutiyuqmi capítulo hukpi, hinaspataq capítulo chunka piwanpas; chayhinataq pay kikinta reqsichikun ñawpaq angelpa kuyuriyninpa, hinaspataq kimsakaq angelpa kuyuriyninpa unanchaqnin hina; capítulo hukqa ñawpaq angelpa willakuyninta rikuchin, imaynachus ñawpaq qillqasqakunapi aswan sut’inta detalladota ñawpaqman reqsichisqa karqan hina. Chayrayku capítulo chunkakuna kimsakaq angelpa kuyuriyninta, hinaspa qhepa p’unchaykunapi kawsakantinkunatawan tratoyuq llaqtanta rikuchin. Chay versículotaq Belteshazzarta reqsichin 1989 watapi qallarisqa reformapa kuyuriyninpi kichasqa yachay yapakusqanta entiendenkunapa unanchaqnin hina. Kayqa rikuchisqa kachkan Danielpa (Belteshazzarpa) yachasqanmanta sinchi énfasis rurasqawan.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
Danielqa riqsichisqa kachkan chay “rimanata” yachasqanmanta, mayqinchus “Danielman revelasqa karqa”, hinallataq “chay rimana cheqaq karqa, ichaqa señalasqa pacha unay karqa; paytaq chay rimanata entienderqa, hinaspataq musuq yuyaywan rikch’ayninta entienderqa.” Danielqa chay “rimanata” entienderqa, hinallataq “rikch’aynintapas.” Hebreo simi “dabar” nisqaqa, chay versículopi “rimana” nisqaman tikrasqa kachkan, chaytaq “simi” nin. Profecía hinaqa chay “simi”qa iskayninta rikuchin: “qanchis kutikuna” nisqa rikch’ayta, hinallataq Cristotapas, paymi Simi. “Qanchis kutikuna” nisqapas, Cristopas, wasichaqkunaq wischunakusqan Rumi kanku, hinaspa Danielqa chay Simiq simbologíanpi iskaynin elementokunata entienden huk llaqtata rikuchin.
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
Daniel qanchis pusaqniyuqpi, iskay chunka kimsayuq versículopi tarisun huk versículota ancha hatun yupaychasqa, iskay waranqa kimsa pachak watakunapaq chaymanta iskay waranqa pichqa pachak iskay chunka watakunapaq pacha willakuykunawan tupaq, chaykunaqa rikuchisqa kanku Daniel pusaqniyuq kapítulopi, chunka kimsayuq versículopi tapuywan, hinaspa chunka tawayuq versículopi kutichiywan. Tapuy nin: “Maykamaqmi kanqa chay ‘chazon’ visión, mayqen reqsichin santuariota hinaspa ejercitota saruchiyta, chayta paganismo ruwarqa, chaymantataq papalismo?” Chay saruchiyqa iskay waranqa pichqa pachak iskay chunka watata hap’irqan, Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqapa hunt’akuyninpi.
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
Kutichiskakuy kimsa chunka kimsayoq versículopi tapukuymanqa iskay waranqa kimsa pachak watakama kasqa; chaymantaq sarusqa karqan ch’uya wasiqa pichasqa kanqa. Chay iskay waranqa kimsa pachak watayuq “mareh” rikuyqa iskaynin pacha willakuykunata huñunaykachin. Daniel qanchis isqonniyuq t’aqapi iskay chunka kimsayoq versículopin Gabrieltaq Danielta pusashan iskaynin rikuykuna imayna tinkisqankuta unanchanampaq.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Mañakuykikuna qallariyninpim kamachikuy lluqsirqan, chayrayku qamman hamurqani qanta willanaypaq; ancha kuyasqa kanki. Chayrayku kay rimayta entiendenayki, musquykunatapas allinta yuyaykuy. Daniel 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
Kaypi “entiendey”, “consideray” nisqakunaman tikrasqa simiqa hebreo simipi “biyn” nisqanmi, hinaspa chayqa “yuyaypi rak’iy” niyta munan. Gabrielqa Danielman willan “asuntota”wan “rikch’ayninta” yuyaypi rak’inanpaq. Kaypi “rikch’ay” nisqa simiqa hebreo simipi “mareh” nisqanmi, hinaspa chayqa iskay waranqa kimsa pachak watakunapa rikch’ayninmi, mayqinchus 22 octubre 1844 p’unchawpi tukukapun. “Asunto” nisqaman tikrasqa hebreo simiqa, chunka kaq kapitulopa huk kaq versículonpi “cosa” nisqaman tikrasqa kikillan siminmi. Chayqa hebreo simipi “dabar” nisqanmi, hinaspa chayqa iskay waranqa pichqa pachak iskay chunka watakunapa rikch’ayninta qhawachin, mayqinchus hinallataq 22 octubre 1844 p’unchawpi tukukapun.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
Chunka qanchis kaq chunka capítuloq huk ñiqin versículonpi, Diospa pacton llaqtan qhipa p’unchaykunapi Belteshazzarwan rikuchisqa kanku, paykunaq yachay mirayninta 1989 watapi tukukuy p’unchaypa chayamuyninpi hamuqta unanchasqanku, chaymi ishkay rikuykunapa t’inkisqanta entiendenankupaq atirqanku, mayqinchus ñawpaq angelpa kuyuyinmanta Millerita runakuna sapa chikllanta entienderqanku. Chay versículopi, “imapas” nisqawan rikuchisqa rikuyqa ishkay profecíakunamanta aswan hatun kaqmi sut’inchasqa kachkan, imaraykuchus versículopi “imapas” nisqaman ishkay kutita rimarisqa chawpinpi Daniel sut’inchan chay “imapas”paq (dabar) churakusqa pacha “hatun-unay” kasqanta, rikuywan (mareh) tupachispa.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persiapa rey Ciroq kimsa wata kamachikuyninpi, huk asuntoqa Danielman sut’inchasqa karqa, paypa sutintaq Beltsasar nisqa karqa; chay asuntoqa cheqaqmi karqa, ichaqa señalasqa pachaqa unaymi karqa; paytaq chay asuntota entienderqa, hinaspa rikuchisqanmanta yuyayniyoq karqa. Daniel 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
Siete tiemponak sut’i chiqaq kayqa, Milleritakuna willakusqankumanta aswan hatun pacha willakuy kasqanta, Laodicea Adventismon mana chaskinchu, huk qillqasqa pasajeta paykuna kikinkupaq chinkachikuyninkuman qewispa. 1863 watapi hatarikuypi “siete tiemponak” nisqata qichuspa, iskaynin willakuykunap tinkuyninta mana rikunkuchu, hinaspa qatiq pasajellatam rikuyta atinku, icha munanku, iskay chunka kimsa pachak watakunata sut’inchasqanta.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
“Cristopa ñawpaq hamuyninpi ‘qhapaq suyupa alli willakuyninta’ willaraq discípulokunapa experiencianqa, paypa iskay kaq hamuyninta willaraqkunapa experiencianwan tupaqnin karqan. Imaynan discípulokuna lluqsispa willakurqanku: ‘Pachaqa hunt’asqanñam, Diospa suyunnataq qayllañam kachkan,’ chayhinallataq Millerwan paypa yanapakuqmasinkunapas willakurqanku Bibliapi rikuchisqa aswan hatun, qhipa profético tiempopas tukukuypaqña kasqanta, taripaypas qayllañam kasqanta, wiñay qhapaq suyuñataq qallariykachisqa kananpaq kasqanta. Discipulokunapa tiempomanta willakuyninqa Daniel 9 pi qanchis chunka semanakunapi sayasqa karqan. Millerwan paypa yanapakuqmasinkuna qusqanku willakuyninqa Daniel 8:14 pi iskay waranqa kimsa pachak p’unchaykunapa tukukuyninta willarqan, chaymantaq qanchis chunka semanakuna huknin parten kasqan. Sapankankupaq willakuyninkupas chay sapa hatun profético periodopa huk sapa t’aqan hunt’akuyninpi sayasqa karqan.” The Great Controversy, 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
Ama qhipa kay qillqapi kaq umalliq yuyayta pantachiychu. Laodicea Adventismonqa manam kay pachaman yachachinchu Milleritakuna yuyasqankuta, pichus mayllataq maqllapusqa kananpaq santuarioqa hanaq pacha santuario kasqanta; paykuna, hinallataq mayqin runakunachus historiapa qillqasqankunata qhawayta munanku, yachanku Milleritakuna iñisqankuta maqllapusqa kananpaq santuarioqa kay pacha kasqanta. Kay qillqa, mayqintaq Laodicea Adventismo paykunapa kikin chinkayninkupaq qiwichin, kaymi: “chayhina Millerwan yanapakuqmasinkuna willakurqanku Bibliapi rikuchisqa aswan unayniyuq hinallataq qhipa profético tiempoña tukukuypaqña kasqanta”, nispa; chaytaqa sinchita rimanku Danielpaq pusaq kaq capitulopi chunka tawa kaq versiculopi nisqa iskay waranqa kinsa pachak watakuna kasqanta.
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Adventismopa kikin historianta qillqasqankuna kikinmi reqsichin, kimsa pachak Millerita willakuq predicadorkuna LLAPANmi 1843 watapi pionerokunaq chartninta presentacionninkupi llamk’achirqanku, chay chartpitaqa ancha sut’ita rikukun, hinallataq wakin historiak willakuyninkunapipas, “qanchis kuti,” (iskay waranqa pichqa pachak iskay chunka wata), chaymi karqan profecía mayqentaq paykuna reqsirqanku “aswan hatun hinallataq qhepa profético pacha” nispa, mayqanpas “tukukuymanña qayllaykusqa” karqan. 1863 watapi hatarikuyninku rayku, maypachachus “qanchis kuti” nisqaq cimientopi rumiyninta mana chaskirqankuchu, kunanqa ñawsa hina kallpachakunku, Hermana White nisqaqa The Great Controversy qillqapi pasajepi sayasqa historiata musuqmanta qillqashan nispa.
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
Daniel chunka tawa kaq chunka qhapaq ñiqinpa huk ñiqinpi, Belteshazzarqa qhepa p’unchawkunaq Diospa llaqtanta reqsichin, paykunataq entiendenmi Daniel chunka pusaqniyuq qhapaqpi, chunka kimsañiqin chaymanta chunka tawayuq ñiqinkunapi tapuytapas kutichiytapas, Sister White nisqanman hina, Adventista iñiypa tiyanan qallariynin chaymanta chawpi sayaynin kasqanta. Chay ñiqinpi Danielpa reqsichisqan rikuchiyqa, Diospa qhepa p’unchawkunaq pactopi llaqtanwan Laodicea nisqaman hina Adventismo kaqwan hukmanta hukman rakisqanta señalashan, paykunaqa 1989 watapi yachay yapakusqanta entiendenmi.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persiapa rey Ciroq kinsa watanpi huk imapas Danielman sut’inchasqa karqa, paypa sutintaq Beltsasar nisqa karqa; chay imataq cheqaqmi karqa, ichaqa churasqa pacha unaymi karqa. Paymi chay imata entienderqa, hinaspataq musquyninpa sut’inchayninta allinta yacharqa. Daniel 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
Chay huk ñiqin versículonqa Hiddekel mayu qopi qosqa rikch’aypa qallariyninmi, chaymi tukun chunka iskayniyuq capítulope. Chaypim tarinchik Danielpa libronpa kichasqa kayninta pacha tukukuypi; chayraykun Danielpa iskayninta “imapas” nisqatawan “rikch’ay” nisqatapas entiendenanpaq rikurichisqa kasqanqa, chay entiendenkukuqkunawan tinkisqa kachkan, paykunaqa “yachaqkuna” sutichasqa kanku, mana entiendenkukuqkunamanta hinallataq “millay runakuna” sutichasqa kaqkunamanta t’aqakuspa. Chunka iskayniyuq capítulopa chunka versículonpin iskay clase runakunapa chay t’aqanakuy rikurichisqa kachkan.
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 12:10.
Achkakunaqa pichasqa, yurakch’asqa, hinaspa pruebanakusqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwaspalla kawsanqaku; hinaspa mana mayqen mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Daniel 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
“Yachaqkuna” entienden, mana alli runakunaqa mana entiendenchu, hinaspa “entienden” nisqaman tikrasqa simiqa kikin siminmi, imatachus riqsichirqanchik iskay chunka kimsayuq versículopi, qanchis pusaqniyuq t’aqapi. Chayqa hebreo simi “biyn” nisqam, chaymi yuyaypi t’aqayta nin. Mana alli runakunaqa mana entiendenchu yachaypa yapakuyninta, imaraykuchus mana munankuchu iskay rikuykunata yuyaypi t’aqayta, chaykunaqa cheqaqkuna kanku, Beltesasarpa entiendesqanman sut’inchasqa, huk versículopi, Beltesasar sutiwan reqsisqa kaptin, mana Daniel sutiwanchu. Huk versículopiqa payqa Diospa qhepa p’unchaykunaq pacto llaqtan hina reqsisqam, hinaspa reqsisqataqmi iskay rikuykunata entiendenqakuna hina, chaykunamanta Diospa llaqtanqa yuyaypi huk t’aqayta ruwanankupaq. Jesusqa huk imapa tukukuyninta qallariyninwanmi rikuchin, hinaspa chunka iskayniyuq t’aqapi, yachaqkunaqa chay iskay waranqa kimsa pachak watayuq profeciata entiendenqakuna kanku, hinaspa “aswan unay hinaspa qhepa” pacha profeciawan chiqan tinkuyninta, chayqa iskay waranqa pichqa pachak iskay chunka watayuqmi.
We will continue our study of Daniel’s last vision in the next article.
Qatiq qelqaqa qelqakuyta Danielpa qhipa rikuyinmanta hamuq qelqapi.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Llaqtaykunaqa yachay pisi kasqanraykum chinkachisqa kanku: qanmi yachayta qhesachirqanki, chayraykun noqapas qanta qhesachisqayki, amaña sacerdotey kanaykipaq; Diosniykipa kamachikuyninta qonqarqusqaykiraykun noqapas wawaykikunata qonqarusaq. Oseas 4:6.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Qankunapas kikinpas kawsak rumikunahina, huk espirituyoq wasi hina hatarichisqa kankichik, huk ch’uya sacerdotekuna kayman, Jesucristo rayku Diosta kusichiq espirituyoq qowaykunata haywanaykichikpaq. Chayraykun qillqasqapi nisqa kashan: “Qhawariy, Sionpi churani huk akllasqa, ancha chanin esquina umalliq rumita; paypi iñiqqa mana pinkachisqa kanqachu,” nispa. Chaymi qankunapaq, iñiqkunapaq, payqa ancha chaninniyoq; ichaqa mana kasukuqkunapaqqa, “wasi ruwaqkunaqa mana chaskisqanku chay rumita, chay kikinmi tukusqa esquina umalliqman,” hinallataq “mitk’achiq rumi, urmachiq qaqa,” simita mana kasukuspa chaypi urmaqkunapaq; chaymanmi paykuna churakusqa karqanku. Ichaqa qankunaqa akllasqa miraymi kankichik, rey sacerdote ayllu, ch’uya nación, Diospa sapaqchasqa llaqtan; tutayaymanta admirakuypaq k’anchayninman waqyasuqniykichispaq alabayninkunata willakunapaq. Ñawpaq p’unchawkunapiqa mana llaqta karqankichikchu, kunanmi ichaqa Diospa llaqtan kankichik; mana kuyapayta chaskiq karqankichikchu, kunanmi ichaqa kuyapayta chaskirqankichik. 1 Pedro 2:5–10.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
Hinaspataqmi yupaychaychis Señorninchikpa unay-paciencianta qespichiy kasqanta; hinallataq munasqa wawqinchik Pabloqa payman qusqa yachayman hina qamkunaman qillqarqam. Hinallataq llapa cartankunapipas kaykunamanta rimarqan; chaykunapi wakin imakunam kashan sasa entiendenapaq, mana yachaqkuna, mana takyaqkuna ima qiwispa huk Escritura-kunatapas hina, kikinkupa chinkayninpaq. Chayrayku, munasqaykuna, ñawpaqmantapacha kaykunata yachaspa, allinta cuidakuychis, ama millay runakunapa pantayninwan aysasqa kaspa, kikiykichik takyasqa sayariyniykichikmanta urmaychischu. 2 Pedro 3:15–17.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
Kaykunata yuyarichiy, Señorpa ñawpaqenpi kamachispa ama simikunamanta mana imapipas allinpaq kasqantaqa churanakuychikchu, aswanpas uyarikkuqkunata urmachinapaq. Chayrayku kallpachakuy Diosman chaskisqa rikuriykipaq, mana p’inqayniyuq llamk’aq hina, cheqaq kaypa siminta allinta rak’ispa. Ichataq qhelqa mana yupaychasqa, yanqa rimasqakunamanta karunchakuy; paykunaqa aswanraq mana Diosman yupaychayniyuq kayman wiñanqaku. 2 Timoteo 2:14–16