We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Qallarisqanchikña Danielpa qhipa rikuynta yuyayman churananchikta, Danielta reqsispa Diospa qhipa p’unchawkuna pactok runankunapa unanchaqnin hina, hinaspataq ñawpaq versículota qhipa capitulowan kuskachaspa qallarirqanchik reqsinaykuta ima proféticotaq kay qhipa p’unchawkuna runakunapa kasqanta, Belteshazzarwan unanchasqa. Diospa qhipa p’unchawkuna pactok runankuna unancharqanku Milleritakunata ñawpaq angelpa kuyuyñinpi, hinallataq pachak tawa chunka tawa waranqa runakunata kinsa ñiqin angelpa kuyuyñinpi. Milleritakuna hunt’arqanku chunka sipaskunapa uyarisqa willakuyta, chay willakuyqa qhipa p’unchawkunaqpi kutinchasqa kachkan kikin letrankama.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Achka kuti chunka sipaskunamanta rikch’achisqaman kutichisqa kani, pichqaqa yuyaysapa karqanku, pichqaqtaq mana yuyaysapachu. Kay rikch’achiyqa simin siminman hunt’asqa kashan hinaspa hunt’akunanmi, kay pacha tiempomanqa huk sapa aplicacionniyuqmi; kimsa kaq angilpa willakuynin hina, hunt’asqa karqan hinaspa pacha tukukuyninkama kunan pacha cheqaq willakuy kaspa kachkanqa.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Qhipa p’unchaykunapi iskaynin kuyuykunapa kawsasqanqa, Adventismopa kawsasqanmi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25 nisqapi chunka sipaskunamanta yachachikuyqa Adventista llaqtapa kawsaynintapas rikuchin.” The Great Controversy, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Miller runakunaqa kuyuriyninta rikuchirqanku ñawpaq angelpa kuyuriyninpi, paykunapa kawsayninkutaq Philadelphia iglesiapaqpas rikuchisqa karqa. 1856 watapi, Philadelphia sutiyuq Miller kuyuyqa Laodicea kuyuriyman tikrasqa karqa; hinaspataq 1863 watapi hatarikuypi, aswanraq Laodicea Séptimo Día Adventista iglesiaman tikrasqa karqa.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Pachak tawa chunka tawa waranqa runakunaqa kimsa kaq angelpa kuyuriyninta rikuchinku, hinaspataq paykunapa kawsasqankupas Filadelfia iglesiapi rikuchisqa karqa. 1989 watapi, Daniel qelqaqa Laodicea sutiyuq Qanchis Punchaw Adventista iglesiaman kicharisqa karqa, hinaspataq 2001 watapi, septiembre killapa chunka hukniyuq punchawninpi, Laodicea Adventista kuyuriy qallarisqa karqa, hinaspataq 2023 watapi, julio killapi, Filadelfia kuyuriyman kutiypa tikrakuynin chayamusqa.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Belteshazzar, icha Danielpas, qhepa p’unchaykunapi Philadelphia lloqsimuyta rikuchin, mayqinchus Milleritakunapa Philadelphia lloqsimusqanta “sapa letrankama” kutichin. Qhepa musquyqpa ñawpaq versículonqa chay qhepa p’unchay runakunata rikuchin, hinaspa qhepa musquyq qhepa testimoniunqa qhepa musquyq ñawpaq testimoniunwan tinkunam. Daniel qhelqapa chunka iskayniyuq kapitulumanta ch’uyaqchay ruwanaqa yachay yapakusqanta, chaymanta rurasqa iskay kastakunatapas reqsichin. Belteshazzarqa qhepa p’unchaykunapi yachaqkunapa aswan hunt’asqa rikuchisqanmi. Daniel qhelqapa chunka iskayniyuq kapitulumapi pisqa profetay simikunaqa, aswan pisiqa mana, Millerita lloqsimuyq sayariyninkunapa anclankuna karqan; chaykunataqa kinsa kaq angelpa lloqsimuyninpi kutichinapaqmi.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Ñawpaq kaqmi ch’uyañapa ruwanakuy, iskay kasta yupaychaqkunata paqarichiq; chayraykun chunka sipaskunamanta rikch’achiyta hunt’an, qallariyninpi hinallataq tukukuyninpi puriqkunapipas.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Qanmi, Daniel, simikunata wisq’ay, hinallataq qillqaska librota sellay tukukuypa p’unchayninkama: askha runakuna kayman chayman purinqaku, yachaytaq miranqa.... Hinaspa pay nirqan: Riy, Daniel; simikunaqa wisq’asqa hinaspa sellasqa kashan tukukuypa p’unchayninkama. Askha runakuna pichasqa kanqaku, yuraqyachisqa kanqaku, hinaspa pruebasqa kanqaku; ichaqa mana allin runakunaqa mana allinta ruwanqaku: mana allin runakunamanta manam mayqinninqa entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Daniel 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Yachaq runakunawan mana allin (upa) runakunawan t’aqanakuyqa sayarin pisi pisi yachay mast’arisqanta, pacha tukukuypi kicharisqanta, allinta entiendenankupi (yuyaypi t’aqaspa), ichaqa 1798 watapi Milleritakunapaq, utaq 1989 watapi pachak tawa chunka tawa waranqa runakunapaq. Diospa llaqtanman mañakunmi yachanankupaq Adventismo kasqanta chunka sipaskunamanta rimay willakuypa experiencian, chay yachay mana kaptinqa mana mask’anqaku imayna “pacha tukukuy” qhipa miraypaq chayamurqan, nitaq ima kasqa chaypi unseal-sqa willakuyqa. Mana entiendespa Adventistakunapa experiencian kasqanta kimsa patapi prueba rurasqa kasqanta, cheqaq yachaypa aswan-aswan wiñayninpi sayasqanta, hinaspa “kawsay utaq wañuy” nisqaman pusasqanta, mana atikunmanchu reqsiy sapa Qanchis Punchaw Adventistapa hatun waqyayninta. Beltesasarqa rikuchin huk llaqtata paykuna yachasqankuta llimphuchiy rurasqata pasasqankuta, chayqa sut’inchasqa “llimphuchisqa, yuraqyachisqa, hinaspa pruebaykusqa” hina. Chay kikin kimsa patapi llimphuchiy rurasqaqa sut’ita reqsichisqa Espíritu Santopa ruraynin kasqanta.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Ichaqaqaqa qankunaman cheqaqta; allinmi qankunapaq ñuqaqa ripunay: mana riptiyqa, Sonqochaqa manan qankunaman hamunqachu; riptīqa ichaqa payta qankunaman kachamusqayki. Hinaspan pay hamuspa, huchamanta, chanin kaymanta, hinaspa taripaymanta kay pachata qhawachinqa huchayuq kasqanta: huchamanta, ñuqapi mana creenqankurayku; chanin kaymanta, Taytayman risaqrayku, manataqña qankuna rikuwankichikchu; taripaymanta, kay pachapa kamachiqnin taripasqa kasqanrayku. Achka aswan rimaykunaraqmi qankunaman niyta munani, ichaqa kunanqa manaraqmi apanqakichikchu. Ichaqa pay, cheqaq kaypa Espíritu hamuptin, tukuy cheqaq kayman pusasunkichik; manan pay kikinmanta rimanqachu, aswanpas imatachus uyarinqa, chaytamin rimanqa; hamuq imaymanakunatapas qankunaman rikuchisunkichik. Juan 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Espíritu Santoq llapa cheqaqman “tukuy cheqaqman” pushanankupaq llamk’ananqa munan payqa huchamanta, chaniyuq kaymanta, hinaspa taripanakuymanta kay pachata qhawarichiyta, yuyayman churayta utaq huchachaspa yachachiyta; chayqa Daniel qhelqapi chunka iskayniyuq kapitulumanta, yachaysapa utaq mana yachaysapa sipas vírgen ruwasqa kananpaq kikin kimsa patakuna kanku. Jesúspa Espíritu Santoq llamk’ananpaq sut’inchasqan willakuyninqa “aceite” nisqaqa, Daniel chunka iskayniyuqpi yachaysapakuna hinaspa mana allinkunapuram t’aqanakuyta rikuchin. Diospa qhepa p’unchawkunapi llaqtan runakunaqa yachaypa yapakusqanta paykunaq mirayninpaq unanchayta tiyan, chay yachaytataqmi hap’in: Mateo qhelqapi iskay chunka phisqayuq kapitulumanta rimaypi, paykunaqa mana yachaysapa utaq yachaysapa sipas vírgen kasqankuta reqsinankupaq.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
Juanman kay sagradu rikch’aypi kaykunata qhawachisqa karqan. Payqa qhawarqan pichqa yuyaysapa sipaskunamanta rikch’achisqa huñu-ta, mechankunata allichasqa hinaspa ruphasqakunawan; hinaspan kusiywan waqyarqan: “Kaypin kachkan santospa aguantaq kaynin; kaypin kachkanku Diospa kamachikuyninkunata hinaspa Jesuspa iñiyninta waqaychaqkuna. Hinaspan hanaq pachamanta huk simita uyarisqani, ñoqaman nispa: Qillqay, ancha kusisqañam Señorpi wañuq wañusqakuna, kunanmantaña pacha: Arí, ninmi Espíritu, llamk’ayninkumanta samaripunankupaq; ruwasqankutaq qhepanta qatinku.”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Achka runakuna, ñawpaq kaq huk ñiqin angelpa willakuyninta, iskay ñiqin angelpa willakuynintawan uyarirqanku, paykuna yuyarqanku kawsaspalla qhawananpaqmi Cristo hanaq pacha puyukunapi hamuqta. Lliw cheqaqta iñiyta nisqakuna, yachaq sipaskuna hina ruwanasninkuta hunt’arqankuman karqa chayqa, kay willakuy ñamña lliw nacionman, ayllumankama, simikunaman, llaqtakunamanpas willasqa kanman karqa. Ichaqa pichqa karqaku yachaq, pichqataq mana yuyaysapaqkuna. Cheqaq kaqqa chunka sipaskunawanmi willasqa kanan karqa, ichaqa pichqallam wakichikurqanku chay huñunakuyman hukllawakuyta atinankupaq, chaykunaqa chay chaskisqa k’anchaypi puriqkuna karqaku. Kimsa ñiqin angelpa willakuyninmi necesitakurqa. Kay willakuyqa willasqa kanan karqa. Achka runakunaqa, ñawpaq kaq hinaspa iskay ñiqin angelkunapa willakuyninkunawan Qosanta tinkuq lluqsirqanku, paykunaqa kimsa ñiqin angelpa willakuyninta mana chaskirqankuchu, kay pachaman qusqa qhipa pruebayuq willakuyninta.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
“Chay hinallataq ruwaypas hunt’asqa kanqa chay huk angel, Apocalipsis 18 pi rikuchisqa, willakuyninta quspantin. Ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkuna yapamanta willasqa kananpaqmi kanqa. Iglesiaman qayakuy qusqa kanqa: ‘Lloqsimuychis paymanta, ñoqapa llaqtay, ama huchankunapi rakinakunaykichispaq.’ ‘Hatun Babiloniaqa urmasqañam, urmasqañam, supaykunapa tiyananman tukusqa, tukuy millay espíritu qhapiyninman, tukuy mana ch’uya cheqnisqa piskoq watay wasinmanpas tukusqa. Llapa nacionkunam machasqa kanku paypa wachu kayninpa phiñasqa vinonmanta, kay pachapa reykunapas paywan wachu kayta ruwasqaku, kay pachapa rantikuywan qhatusiqkunapas paypa misk’i qapaq kayninwan qhapaqyapusqaku…. Lloqsimuychis paymanta, ñoqapa llaqtay, ama huchankunapi rakinakunaykichispaq, amataq onqoykunanmanta chaskinaykichispaq: huchankunaqa hanaq pacha kama chayasqaña, Diosñataq mana allin ruwasqankunata yuyarisqaña’ [Apocalipsis 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Kay p’unchawkuna sapa huk versota jap’iy, hinaspa allinta ñawinchay, aswanraq qhepa iskayniyuqta: ‘Hinaqtinqa velaq k’anchayninqa manañam hayk’aqpas qampiqpi achikyachinqachu; kasarakuy qharipa siminpas, kasarakuy warmipa siminpas manañam hayk’aqpas qampiqpi uyarikunqachu: qampa rantikuqniykikunaqa kay pachapi hatun runakuna karqanku; qampa layqaykikunawanmi llapa suyukuna pantachisqa karqanku. Paypitaq tarisqa karqa profetakunapa yawarnin, ch’uyanchasqa runakunapa yawarnin, hinaspa kay pachapi wañuchisqa llapa runakunapa yawarninpas.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“Chunka sipas ñust’akunaq yachachikuyninqa kikin Cristospa qosqan karqan, chaymi sapa nisqankuna sumaqta allinta yuyaykuspa yachakunan. Huk p’unchaw hamunqa punku wichq’asqa kananpaq. Ñoqanchikqa yachaysapa ñust’akunawan utaq mana yuyaysapa ñust’akunawan rikuchisqa kashanchik. Kunanqa mana atinchikchu reqsiyta, nitaq atiyniyuqchu kanchik ninapaq, mayqenkunachus yachaysapa kasqanku, mayqenkunachus mana yuyaysapa kasqanku. Kanchikmi cheqaq kayta mana allin kaypi hap’iqkuna, chaykunataq hawapiqa yachaysapa ñust’akunahinata rikurinku.” Manuscript Releases, volumen 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Adventistakuna hina, piqa law domingo utqay hamuqpi qhari warmikunata Babiloniamanta waqyasaqkuna kaspa, ñoqanchikqa “yachaq icha mana yachaq sipas vírgenkunawan rikuchisqa kachkanchik.” Juanpa rikusqan t’aqapiqa, “phisqa yachaq vírgenkunawan, mechero-ninkuta allinta wakichisqa, nina rawrachkhaqwan rikuchisqa” kaqkuna, Juanpa mastaraj sut’inchasqanman hina, “santokunapa muchuyta sayayniyuq simin” hap’iqkuna, hinallataq “Diospa kamachikuyninkunata waqaychaq, Jesuspa iñiyninta hap’iq” kaqkunaqa pachak tawa chunka tawa waranqa runakunami; paykunaqa Diospa kamachikuyninkunata waqaychanankupaq, Jesuspa iñiyninta rurayninpi rikuchinankupaq, hinallataq Mateo iskay chunka phisqapi parabolapi vírgenkuna kasqankuta yachanankupaq mañakusqa kanku. Mana chayllachu, paykunan yachananku tiyan yachaq icha mana yachaq vírgenkuna kasqankuta, aswanpas Danielpa rikuchisqanman hina “chuyaqasqa, yurayaqchasqa, pruebanapi churakusqa” kawsayta yapamanta pasanan kupaqmi tiyan.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Paykunaqa musuq taki hina takirqanku trono ñawpaqpi, tawa kawsayniyuqkuna ñawpaqpi, kurakkuna ñawpaqpipas; chay takitataq mana pipas yachakuyta atirqanchu, pachak tawa chunka tawa waranqa runakuna sapallankum, kay pacha mantam rantisqa kasqanku. Paykunaqa warmikunawan mana qhelliyachisqa kasqankuchu; imaraykuchus sipaskuna kanku. Paykunaqa Corderota qatinkum maymanchus rinqa chayman. Kaykunaqa runakuna ukhummanta rantisqa karqanku, Diospaqpas Corderopaqpas ñawpaq rurukuna hina. Simiyninkupitaq mana llullakuq rimay tarisqa karqanchu; imaraykuchus Diospa trono ñawpaqpi mana huchayuqmi kanku. Apocalipsis 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Daniel chunka iskayniyuq qillqapi pichqa chiqaqkunaqa rikuchisqa kanku, chaykunaqa ñawpaq angelpa Millerita kuyuywan tupaq chiqaqkunam, hinallataq pachak tawa chunka tawa waranqa runakunapa kuyuywan kutimunqaku, aswan hunt’asqata entiendisqa kanankupaq. Chay chiqaqkunamanta hukninmi kinsa patapi ch’uyanchay ruway, chunka sipaskunapa yachachikuyninwan tupaq. Ñawpaq chiqaqta William Miller entienderqa profetapa pacha nisqapi, “qanchis kutikama” nisqata, Levítico iskay chunka suqtayuqpi, chay chiqaqtaq Daniel chunka iskayniyuqpi reqsisqa kachkan, hinaspa chaymi Millerita historiapi ñawpaqta chaypi rimarisqa chiqaqqa.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.
Qanmi, Daniel, kay simikunata wisq’ay, hinallataq qillqasqa p’anqata sellay tukupay pacha kama. Askha runakuna kayman chayman purinqaku, yachaypas yapaykusqa kanqa. Chaymantataq ñoqa Daniel qhawarirqani; hinaspa qhawariy, iskay huk runakuna sayarqanku, huknin mayu patapi kay ladopi, huknintaq mayu patapi chay ladopi. Hinaspa huknin niqsi llinu p’achallikusqa qhariman, mayupa yakunkuna hawanpi kasqaman: “Kay musphaykunapa tukukuynin kamaqa hayk’aqkamataq kanqa?” Nispa. Hinaspa uyarirqani llinu p’achallikusqa qharita, mayupa yakunkuna hawanpi kasqata, paqariq hanaq pachaman alliq makinwan lluq’i makinwanwan oqarispa, wiñaypaq kawsak Diosrayku jurasqanta: huk pacha, iskay pacha, kuskan pachakama kanqa; hinaspa santo llaqtapa atiyninta ch’iqichiyta hunt’aspaqa, llapa kaykuna tukukunqaku. Ñoqa uyarirqani, ichaqa mana entienderqanichu. Chaymi nirqani: “Ay, Señorniy, imataq kaykunapa tukukuynin kanqa?” Hinaspa pay nirqa: “Riy, Daniel; simikunaqa wisq’asqa, sellasqataq kachkan tukupay pacha kama. Askha runakuna ch’uyanchasqa kanqaku, yurahyasqa kanqaku, pruebasqaña kanqaku; ichaqa millay runakunaqa millayta ruwanqaku. Mana mayqin millay runapas entiendinqachu; ichaqa yuyaysapakunam entiendenqaku.” Daniel 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Kay pasaje qallarin Daniel qillqaqa wichqasqa kasqanmanta “tukukuypaq pacha” kama, hinallataq pasaje tukukun Daniel qillqaqa “tukukuypaq pacha” kama wichqasqa kasqanmanta. Danielpa siminkunapa ñawpaq kaq hinaspa qhipa kaq wichqaykunapa chawpinpi, “Wiñaypaq kawsajpa” juramentowan willakusqanqa kay karqan: “huk pacha, pachakuna, hinaspa kuskan pachapaqmi kanqa; chayta hunt’aspa, santo llaqtapa kallpanta ch’iqichiyta tukuruptin, tukuy kay imakuna tukukusqaña kanqa.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Kay jurasqa testimoniota quqqa, yakukunapa hawanpi kashaq, lino p’achawan p’achallisqa Kikinmi karqan. Danielqa huk angelta Hiddekel mayu patapi rikurqan, huk angeltaq huk patapiña; chay angelkunamanta huknin tapurqan, chaytaq yakukunapa hawanpi kaq Kikin kutichirqan. Tapuyqa kayhinan karqan: “¿Hayk’aqkama?” Kayqa Daniel qanchis pusaqniyoq capítulo chunka kimsayoq versículopi tapusqa tapuypa ñawpaq iskay siminkunallataqmi.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chaymantam huk santo rimashaqta uyarisqani, hinaspa huk santo nisqa chay rimashaq cierto santoman: “¿Hayk’aqkam kay rikuyqa kanqa sapa p’unchay sacrificiopa, ch’usaqyachiq huchallikuypa, santuario-tawan ejercitota sarusqa kanankupaq?” Hinaspa pay niwarqa: “Ishkay waranqa kimsa pachak p’unchaykama; chaymantaqa santuarioqa llimp’ichisqa kanqa.” Daniel 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Iskay rimanakuykunapim kikin proféticata ruwaq estructura tarikunku, ichaqa pusaj kapítulopi Danielqa Ulay mayu patapim kashan, manam Hiddekel mayu patapichu. Pusaj kapítulopim huk ángel (santo) “rimarqan chay huk santo rimaqman: haykaqkamataq” nispa. “Chay huk santo” nispa tikrasqa hebreo simiqa “Palmoni” sutiyuqmi, chayqa ninmi Musphaypaq Yupaq, utaq Pakasqa Imakunata Yupaq. Pusaj kapítulopim Jesús (Musphaypaq Yupaq) rimasharqan, hinaspan huk santo Jesustaq (chay huk santo) tapurqan: “haykaqkamataq” nispa.
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Chunka iskay chunka iskayniyuq capítulope, yakupi sayashaq Kaqqa tapusqa kashan huk angelninmanta, mayqinchus Hiddekel Mayu patapi huk ladonpi kasharqa: “hayk’aqkama.” Kay iskay pasajekunata hukllapi qhawarina, siq’imanta siq’iman hina. Pusaqniyuq capítuloq ñawpaq tapuyninqa kaymi: “hayk’aqkamaq visionqa kanqa santuarioyta hinaspa ejercitota saruchisqanmanta, chayqa ñawpaqta paganismorayku hunt’asqa, chaymantataq papalismorayku?” Chunka iskayniyuq capítuloq tapuyninqa kaymi: “hayk’aqkama kay musphaykuna tukukunankama kanqa.” Chaymanta juramentowan kutichiyqa qosqa kashan Palmonimanta, Admirable Numberer nisqamanta, mayqinchus linos p’achawan p’achasqa karqa hinaspa yakukunapi sayasharqa: “huk tiempo, tiempos, hinaspa kuskan tiempo kanqa; hinaspa paypaq tukuchiptin santo llaqtapa kallpanta ch’iqichiyta, llapa kaykunam tukusqa kanqa.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Ulai hinallatawan Hiddekel hinallatawan tapukuykunaqa kayninkuna: “¿haykaqkamaqmi kay rikhuy kanqa, Diuspa llaqtan chinkachisqa kananpa, paganakunaq rurasqanwan hinaspa chaymanta papalismopa rurasqanwan, paykunaq santuarioyta hoste-ta saruchkaptinku?” Kutichiyqa kaymi: saruchiyqa 1798 watapi tukukun, Millerita templota hatarichinapaq Palmonipa llamkaynin qallariktin; chaymanta tawa chunka suqta watakuna qhipaman, 1844 watapi, santuario pichasqa kananpaq kasqanpi, tukukun.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Danielpa chunka iskayniyuq kapitulumanta uyarisqa rimayta: “ichaqa mana entiendirqanichu.” Danielqa munayninta rikuchirqan entiendenanpaq, payqa Cristota tapusqanpi rikuchisqa hina. “Ay Señorniy, imataq kaykunapa tukukuyninqa kanqa?” Entiendenanpaq munayninpa rimariyninqa yachaq vírgenespa munayninta rikuchirqan, tukuy rimayqa churakusqa kasqanrayku Danielpa libron tukuy p’unchaypa tiemponkama sellasqa kananpaq iskay referencia chawpinpi. Danielqa William Millerman churakusqa munayta rikuchirqan cheqaq kayta entiendenanpaq, chay mana sellasqa kaqta 1798 watapi kicharisqa kaptin; hinaspa ñawpaq cheqaq kayta reqsisqanman pusasqa karqan santuariopa hinallataq huestepa saruchisqa kayninta, ñawpaqta paganismowan, chaymantataq papalismowan, chay pacha sagrado llaqtapa atipaynin t’aqasqa kashaqtin, Levítico iskay chunka suqtañiyuqpi kaq “qanchis kuti” nisqapa hunt’akuyninpi.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Millerpa cheqaq kay chiqaqta yachanapaq munayninqa Danielpa munayninwan rikuchisqa kachkan, ichaqa Millerpa yachayninqa manaraq hunt’asqa karqan. Danielqa Millerpa munayninta rikuchin, Belteshazzartaq chay imapaqpas hinallataq rikch’ayninpaqpas hunt’asqa yachayniyoqkunata rikuchin. Pichqa ancha importante chiqaqkuna kan, Danielpa chunka iskayniyoq qhapaqpi Millerita runakunapa kawsayninmanta karqanku, chaykunataq pachak tawa chunka tawa waranqa runakunapa historiankupi huk kaq hinalla tupaq masintin kanqa. Hukninmi kay: paykuna hunt’achirqanku hinallataq entienderqanku paykuna chunka sipaskunapa yuyaychasqa rimayninta hunt’achisqankuta, chay kimsa pataman rikhurimuq watukuyninwan kuska; huknintaq kaymi: paykuna entienden Levitico qhapaq iskay chunka soqtayuq qhapaqpi “qanchis kuti” nisqapa cimientopi rumi kasqanta.
We will continue this study in our next article.
Kay yachayta qatiykusunchis hamuq qillqasninchikpi.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“‘Chayqa pachapi hanaq pacha qhapaq suyuqa chunka sipaskunaman rikch’akunqa; paykunaqa mechayuq k’anchayninkuta apaspa lloqsirqanku casarakuq qhariwan tinkuq. Pisqanmi yuyaysaparaq karqanku, pisqantaq mana yuyayniyuq. Mana yuyayniyuqkunaqa mechayuq k’anchayninkuta apaspankutaq mana asiteta paykunawan apakurqankuchu; yuyaysapaqkunaqa ichaqa mechayuq k’anchayninkuwan kuska puyñunkupi asiteta apakurqanku. Casarakuq qhari unayaptinmi llapankuta puñuy hap’irqa, puñurqankutaq. Chisi chawpipitaq qaparikuy karqa: ¡Qhawariychik, casarakuq qhari hamushanña; lloqsiychik paywan tinkuq! Chaymanta llapan chay sipaskuna hatarispataq mechayuq k’anchayninkuta allicharqanku. Mana yuyayniyuqkunaqa yuyaysapaqkunata nirqanku: Asiteykichikmanta quwayku; mechayuq k’anchayninkuqa wañusqaña. Yuyaysapaqkunañataq kutichirqanku nispanku: Manam; ichapas mana aypanmanchu noqaykupaqpas qankunapaqpas. Aswanpas riychik rantikuqkunaman, qankunapaqtaq rantikuychik. Rantiq risqankukamaqa casarakuq qhari hamurqa; wakichisqa kaqkunañataq paywan kuska haykurqanku kasarakuy fiestaman, punkutaq wisq’akusqa karqa. Qhepantataq huk sipaskunapas hamuspanku nirqanku: Señor, Señor, kichariwayku. Payñataq kutichispa nirqa: Cheqaqtapuni niykichik, manam reqsiykichikchu. Chayrayku rikch’arisqa kaychik; imaraykuchus mana yachankichikchu ima p’unchaypi, ima horapi runa Churinqa hamunanta.’”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Kunanqa anchata manchaypuni pachaspi kawsashanchik, hinaspa manam mayqenninchikpas qhipaychu hamuq Cristopa hamuyninpaq wakichikuypi. Ama pipas yuyasunchu upa sipaskunapa rikch’ayninta qatipaspanku, hinaspa yuyarispa allin kasqanta suyayta sasachakuypi chayamunankama, chay pachaspi sayanapaq characterninkuta wakichinankupaq. Qhipañanmi kanqa Cristopa chanin kayninta mask’anankupaq invitadokuna qayasqa kaspa hinaspa qhawasqa kasqankumanta. Kunanmi pacha Cristopa chanin kayninwan p’achakuykipaq,—casarakuy mikhuyman Corderopa yaykunaykipaq allinchaykusqa kasan p’acha. Rikch’achikuypiqa, upa sipaskunata rikhuchinku aceitemanta mañakusqankuta, hinaspa mañakusqankumanta mana chaskisqankuta. Kayqa unanchan sasachakuypi pachaspi sayay atinan characterta wiñachispanku mana wakichikusqakunata. Hinallataq hina kasanman karqan runamasinkuman rimaspa: “Qoway characterniykita, mana chayqa chinkasaqmi,” nispa. Yachaqkunaqa manam aceitenkuta qusunkumanchu upa sipaskunapa ch’illillaykachaq mecheronkuman. Characterqa manam hukmanta hukman apachikunanpaqchu. Manam rantikunachu nitaq rantichikunachu; aswantaqa taripanakunam. Señorqa sapa runamanmi qun allin, chanin characterta taripanapaq oportunidadta pruebapa horasninpi; ichaqa manam huk runa agenteqa hukman qunanpaq ñanta churqachu, chay characterta pay wiñachisqanta sasa experienciakunata pasaspa, Hatun Yachachiqmanta yachaykunata yachaspa, chayrayku pruebas ukhupi paciencia rikuchinanpaq, hinaspa fe ruwanapaq, mana atikuy urqukunatapas oqharinanpaq. Manam atikunchu munakuypa mishk’i q’apayninta hukman quypuyta,—hukman qunayta llamp’u kayta, allin yachaywan rurayta, hinaspa mana sayk’uspa qatipayta. Manam atikunchu huk runapa sonqonmanta hukman Diospa munakuyninta hinaspa runamasinta munakuyninta jich’ayta.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Ichaqa p’unchay hamushanmi, kaypiña kachkanpas, maypachachus sapanka runapa llapa kaqnin kawsay-simipa rikurinqa huk sapa tentaciónwan. Kamachikuyman cheqaqta sayaqkuna, tukukama iñiyta rurakunaqa chaykuna kanqaku ñawpaq horasninpi pruebanakuywan hinaspa sasachakuyninwan cheqaq kasqankuta qhawachisqakuna, hinaspa Cristopa rikchayninman hina caracterninkuta rurakusqakuna. Chaykunaqmi kanqa Cristowan aswan qayllapi reqsisqa kawsayta uywakusqakuna, paypa yachayninwan hinaspa graciankunawan diosmanta kaq naturalezapa rakinakuqkuna. Ichaqa mana pipas hukman qunchu sonqomanta wiñay yupaychayta, nitaq yuyaypa allin qhapaq kayninkunata, nitaq pisiyninkuta hunt’achinchu moral kallpawan. Sapankanchikmi ancha achkata rurayta atisun hukninchikpaq, runakunaman Cristo-hina ejemplo qowaspa, chayna paykunata Cristoman riqsinankupaq kallpachaspa, mayqen cheqaq kayniyniyoq mana kaqta mana juiciopi sayayta atinkuchu. Runakunaqa mañakuywan yuyaymanananku character-rurakuypa ancha importan matterninta, hinaspa caracterninkuta divino modelo-man hina allichananku.” The Youth Instructor, January 16, 1896.