We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Qallarisunchikmi Danielpa qhipa rikch’aynimanta yuyaymanayta, Alpha hinallataq Omega nisqakunapi rikuchisqa kamachikuyta churarispa; chay kamachikuyqa reqsisichin payqa tukukuyninta qallariyninwan sapa kuti reqsisichisqanta. Chayrayku Belteshazzar, mayqinchus Daniel kachkan Danielpa qhipa rikch’ayninpa ancha ñawpaq versiculonpi, chay kikillan rikch’ayniypa qhipa rak’inpipas rikuchisqa kanman. Reqserqanchikmi Belteshazzarqa p’unchay qhipa tiempuq Diospa pacton llaqtanta rikuchisqanta, paykunaqa “chazon” nisqa, sut’inchaska historiapa rikch’aynim, hamuqmanta willakuy historiapa rikch’aynim, yachaqkuna kasqankuta; chayqa “thing” nisqa simipi rikuchisqa kachkan versículo hukniyupi. Chay hamuqmanta willakuy historiapa rikch’ayniyqa Levitico iskay chunka suqtayuqpi nisqa “qanchis kutikama” nisqanmi, mayqinchus iskay waranqa pichqa pachak iskay chunka wataman tupachisqa kachkan. Belteshazzarqa versículo hukniyupi “vision” nisqatapas entienden, chayqa iskay waranqa kimsa pachak watayuq “mareh” rikch’aynim, mayqinchus Cristopa qonqaylla rikurimuyninta rikuchin.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Chunka iskay chunka iskayniyuqpi, Danielqa ñawpaq angelpa kuyukuyninta rikuchin, hinallataq kimsa kaq angelpa kuyukuynintapas, iskaynin kuyukuykunapas chunka sipaskunapa rikch’ayninta hunt’asqankurayku. Chunka iskayniyuqpi kan chaymanta pichqa chiqaq yachachikuykuna, chaykunaqa Millerita kuyukuypi kasqanku, hinaspa rikuchinku ima chiqaqkunatachus kimsa kaq angelpa kuyukuyninpas experienciawan reqsinan hinaspa unanchanan tiyan. Iskaynin kuyukuykunaqa chunka sipaskunapa rikch’ayninta hunt’anku, hinaspa iskaynin kuyukuykunapi yuyaysapa sipaskunaqa chay profetiku chiqaq kayta unanchananpaq mañakusqa kanku. Iskaynin kuyukuykunaqa entiendenan tiyan ñawpaq profetiku chiqaqta mayqintachus Millerqa reqsiyta pusasqa karqa, Levitico iskay chunka soqtayoqpa “qanchis kutikama” nisqanwan rikuchisqa hina. Huk kimsa kikinchasqa experienciakuna hinaspa unanchaykunaqa tarikun qhepa aswan pisilla versiculokunapi chay capitulomanta.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Sapa p’unchawmanta pacha wiñay sacrificiota qichusqa kaptin, ch’usaqyachiq millay cheqnisqa kaqpas sayarichisqa kaptin, waranqa ishkay pachak isqun chunka p’unchawkuna kanqa. Kusisqan kanqa mayqinchus suyaspa chayamun waranqa kimsa pachak phisqa chunka phisqayuq p’unchawkuna kama. Qamqa, ripuy tukukuy kama; samankitaqmi, p’unchawkuna tukukuyninpi suertiykipi sayarinki. Daniel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Pachakuti qillqapi Diospa puchuq llaqtanqa kinsa hatun proféticayaq señalkunata charin. Paykunaqa Diospa kamachikuyninkunata waqaychanku, Jesuspa iñiyninta charinku, hinaspataq Profecíapa Espíritunta hap’ipakunku.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Hinaspanmi: Qillqay: Kusisqakanku Corderopa kasarakuy mikhunaman waqyasukunaqa. Hinaspanmi niwarqa: Kaykunaqa Diospa cheqaq rimayninkunam. Hinaspanmi chakinman urmaykurqani yupaychanaypaq. Hinaspanmi niwarqa: Ama chayta ruwaychu: noqaqa qanwan kuska sirviqniykin kani, Jesuspa testimoniunta hap’iq wawqeykikunapawan; Diosta yupaychay: Jesuspa testimoniunqa profecíapa espiritunmi. Apocalipsis 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Milleritakuna allinta entienderqanku Danielpa libropi “sapa p’unchay” nisqaqa paganisman rikch’akusqanta, hinaspa “sapa p’unchay” “qichusqa” kasqan “pacha”qa 508 wata kasqanta. Chay cheqaqta mana chaskiyqa “Jesuspa testimoniunta”pa autoridadninta mana chaskiymi, chaymi “Profeciapa Espiritun” nisqa, imaraykuchus Profeciapa Espiritun sut’inta reqsichin Milleritakunaqa “sapa p’unchay”manta entiendenkuypi allin kasqankuta.

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Chaymantanmi ‘Sapa punchaw’ nisqamanta rikurqani, ‘sacrificio’ simiqa runapa yachaywan yapasqa kasqanta, hinaspa mana qillqasqa textoman pertenecesqanta; hinaspa Señorqa allin qhawariyta qorqan juicio pacha waqyakuqta willakuqkunaman. Hukllachasqa kay karqanmanraq, 1844 watamanta ñawpaqta, casi llapa runakunaqa ‘Sapa punchaw’ nisqamanta allin qhawariypi hukllachasqa karqanku; ichaqa 1844 watamanta pacha, chinkasqa kasqapi, huk qhawariykunata chaskirqanku, hinaspam tutayaywan chinkasqaypas qatiq hamurqan.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Milleritakunaqa yacharqanku paganakaypa hark’aynin papadonpa atiyninman wichariyninpa contranpi, 538 watapi, 508 watapi qichusqa kasqanta. Milleritakunaqa allinta yacharqanku, ichaqa paykunaq hamut’ayninku pisi karqa. Diospa qhepa p’unchay llaqtan, mayqinchus huk ñiqipi Belteshazzarwan rikuchisqa kanku, rikunqaku 508 watamanta 538 watakama huk profetiku tiempo kasqanta, mayqinchus Cristoq historiampi bautismonpi atiynin chaskisqanman ñawpaqta qhapaqchasqa kinsa chunka watakuna preparasqawan unanchasqa karqa. Paykunaqa rikunqakutaqmi chay profetiku tiempoqa 1776 watamanta 1798 watakama profetiku tiempo kasqantapas, hinallataq chay kimsa tiemposqa llapallanku pachak tawa chunka tawa waranqa sellasqa kasqan tiempo taq rikuchin, mayqinchus 11 septiembre 2001 watapi qallarispa, qaylla hamuq domingo kamachikuywan tukukun.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Chunka iskay chunka qanchisniyuq kapítulopi, Danielqa Milleritakunatawan pichqa ancha importante cheqaqkuna chaymanta kawsay-experienciakunatapas rikuchin, chaykunaqa yapamanta rurasqa kanan tiyan chay Beltesasar nisqawan rikuchisqakunapi. Milleritakunaq kimsa kaq cheqaqninwan kawsay-experiencianqa “ ‘sapa p’unchay’ nisqamanta allin yuyaychaq qhaway, … Señorqa qorqan … taripay pacha waqyayninta willaqkunaman.” Chay cheqaqta mana chaskiyqa Ellen Whitepa qelqasqankunata mana chaskiymi, chayqa Profecía Espíritunmi. Milleritakunaq tawa kaq cheqaqninwan kawsay-experiencian, hinallataq kinsa kaq angelpa qhapaq willakuqkunaqpas, chunka kimsa pachak kimsa chunka phisqa watakunapa profecíanmi, chayqa qallarin wata “sapa p’unchay” qichusqa karqan chaypi, 508 watapi.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

508 watapi qallarispa, waranqa kimsa pachak kimsa chunka pichqa watakuna apasunki 1843 watakama, ichaqa mana 1843llamanchu, imaraykuchus willakuyqa cheqaqtapuni reqsichin 1843 watapa qhipa p’unchayninta, imaraykuchus nin: “Kusisqa kachun payqa suyaq, chay waranqa kimsa pachak pichqa chunka pichqa p’unchaykunakama chayaq.” Hebreo simi, “chayaq” nisqaman tikrasqa, “naga” nisqam, hinaspan niy “llank’ay” utaq “maki churay”. Chayrayku willakuyqa niyta munan: “kusisqa kachun payqa suyaq, hinaspa” 1843 watata llank’ayman chayaq utaq chayman makin churay.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Millerita runakunapa historiankupi suyaypa bendicionninqa karqan ñawpaq llakikuyta pasaq yachaq sipaskunapaqmi, ichaqa qipaykuq rikuyta suyaspa qhepakurqanku. Chunka sipaskunamanta parábolapa, hinallataq Habacuc iskay kaq capitulopa hunt’akuyninpi, milleritakuna “qipaykuq rikuyta” suyaspa qhepakusqankurayku bendecisqas karqanku. Chay qhepakuy p’unchaykunapi chay parábolata kikinkuna hunt’achisqankuta rikurqanku, hinallataq tukukuyninpi chay rikuyqa “rimarinan” kasqanta. Paykunapa qhepakuy tiempunpas, llakikuyninkupas, iskay waranqa kinsa pachak watakuna 1843 watapi tukukunanta mana allinta reqsisqankumanta paqarirqan; ichaqa cheqaqpuni chay rikuyqa 1844 watapaqmi karqan. Llakikuyninkuqa 1843 wata tukusqanpi Cristopa kutimuynin mana kasqanrayku paqarisqa experienciankumantam karqan. Chay llakikuyninku, hinallataq chaymanta qhipaman suyayta akllaqkunapaq willasqa bendicionpas, llapallanmi 1843 watapa qhipa p’unchayninpi sayarqan, mayqenchaq 1844 wataman “tupan” utaq “chayan”.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Ñawpaq llakikuyta riqsisqankuta, chunka sipaskunapa rimay willakuyin hunt’akusqan hina, Belteshazzar nisqawan sutichasqa runakunapi entiendisqa, hinaspa yapamanta ruwasqa kachkan. Pichqa kaq chiqaq yachayta hinaspa experienciata, Belteshazzar nisqawan sutichasqa runakuna riqsinqaku, chayqa kaymi: “p’unchaykunapa tukukuyninpi”, Danielqa “rak’inpi sayanqa”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Danielqa sayaykashanmi karqan, sellota qichusqa kaptinmanta, cheqaq kaypa k’anchayninpas paypa rikuykunaman k’anchamushaqtin. Payqa sayanmi paypa rak’insipi, p’unchaykunapa tukukuyninpi entiendesqa kananpaq karqa chay testimoniota apaq.” Sermons and Talks, volumen 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Milleritakunaqa purificación rurayta pasarkanku, yachay yapakusqanrayku, Danielpa qillqanmantam chay yachay hamurqan, 1798 watapi kichasqa kaptin. Beltesasarwan rikch’achisqakunaqa purificación rurayta pasankum, yachay yapakusqanrayku, Danielpa qillqanmantam chay yachay hamun, 1989 watapi kichasqa kaptin. Hinaspapas entiendenqankum Danielpa qillqanqa huk sapa munayniyoq kasqanta, pachak tawa chunka tawa waranqa runakunapa sellasqa kayninkuypi.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Dios mayqen runaman huk sapa ruranata rurananpaq qonqa chayqa, Daniel hina, paypa rakinpiwan paypa cheqanpiwan sayarinanmi, Diospa qayasqanman kutichinapaq wakichisqa, Paypa munasqanta hunt’anapaq wakichisqa.” Manuscript Releases, volumen 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Ñawpaq Laodiceapi runakuna hina, Belteshazzarpa rikch’ayninpi sayasqakunaqa reqsinkaku, Danielpa hinaspa Apocalipsispa librokunawanmi —sapa libro kashaspapas hukllam libro— qhipa kaqmanta kawsariy hunt’asqa kasqanta.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Danielpa hinaspa Apocalipsispa librokunata aswan allinta entiendespaqa, creyentekunaqa tukuypuni hukman rikch’aqtaqmi kawsay religioso experienciata charinqaku... Apocalipsis yachakuymantaqa cheqaqtapuni huk imata entiendenqaku: Dioswan paypa llaqtanpa t’inkisqanqa ancha qayllam, sut’im.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Ñawpaq Laodiceakunam kaspa, paykunaqa reqsinkakuqmi karqan Laodicea hina kayninkuta, hinaspa reqsinkakuqmi karqan espiritupi wañusqa hina kasqankuta, ch’aki tullukuna qhichwa hinata; hinaspa wañusqa hinaspa chinkasqa kayninkumanta chiqap testimonioman kutichispa, kawsayniyuq kayta ñawpaq kaq priuridaqta hina necesitakusqankuta reqsinkakuqmi kanqaku.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Noqanchik ukhupi cheqaq Diosman yupaychaypa kawsaymanta musuqmanta kawsarichiyqa llapa munasqanchikmanta aswan hatun, aswan utqaylla kasqanmi. Kayta maskhayqa ñawpaq llamk’ayniykuchá kanan.” Selected Messages, libru 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Bibliapi nisqan prometisqanqa kaymi: pichus maskaqa, tarinqa; chaymantataq Santo Espíritu paykunata pusanqa entiendenankupaq Danielpa Apocalipsiswan librokunam kasqanta, mayqenchus necesariu kawsariyta paqarichin.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Ñuqanchik llaqta hina kay libru imatachus ñuqanchikpaq niwanchikta allinta entiendesun chayqa, ñuqanchik ukhupi hatun kawsariy musuqmanta rikhurinqa.” Testimonios para los Ministros, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Danielpa qhipa qhepa rikuchisqanpa tukukuynin, chunka iskayniyuq capítulo nisqapi rikuchisqa hina, Diospa qhipa p’unchaykunaq traton llaqtantam paqarichiq experiencia-ta sut’inchan, Beltesasar hina rikuchisqa, qhipa rikuchisqapa ñawpaq versículonpi. Chaypi Danielqa, Beltesasar hina rikuchisqa kaspa, allintam entienden iskay chunka kimsa pachak watakunaq ukhupi rikuchisqa visión-ta hinallataq iskay waranqa pichqa pachak iskay chunka watakunaq hawapi rikuchisqa visión-ta. Payqa “imapas” nisqata, hinallataq “visión” nisqatapas entienden. Payqa chazon visión-ta, mareh visión-tawan entienden. Santuario-ta hoste-tawan sarusqa urmachisqa kasqanta, hinallataq santuario-ta hoste-tawan kutichisqa allinchakusqantapas entienden. Ulai mayu rikuchisqakunata, Hiddekel mayu rikuchisqakunatawan iskaynintam entienden.

We will continue this study in the next article.

Kay yachayta qatiq sutinpi qhipa qillqapi riqsichisunchik.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Ancha aswanmi Diospa siminta aswan allinta, aswan qayllamanta yachayqa munakun. Aswanpas Danielpa qillqasqa librota, hinaspa Apocalipsistaqa, ñawpaqman hina mana hayk’aqpas ruwasqanchikpa historiapi, atenciónta churana kanman. Wakinqa willakuyninchikkunapiqa ichapas aswan pisita rimarisun Romanopa atiyninmanta hinaspa papadomanta; ichaqa sut’ita qhawachinanchikmi ima qillqasqanta profetakuna hinaspa apostolkuna Diospa Santo Espiritunpa saminchaynin ukhupi. Santo Espírituqa chaykunata hina allichasqam, iskayninpi, profecía qosqapi hinallataq rikuchisqa ruwaykunapi, yachachinanpaq runa ruraqqa mana rikuchisqa kananpaq, Cristopi pakasqa kananpaq, hinaspa hanaq pacha Señor Diosninchikqa kamachikuyninwan kuska hatunchasqa kananpaq. Danielpa librota ñawiriy. Chaypi rikuchisqa reyinakunaq historianta, huk punto qhepanta huk punto, waqyay. Qhaway estadistakuna, consejokuna, kallpasapa soldado ayllukunata, hinaspa rikuy imayna Diosqa llank’arqan runakunaq hatunchakuyninta uraykachinanpaq, hinaspa runaq hatun kayninta allpapa ñut’unman churaykunanpaq….”

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

“Kanchayta Diosmanta Daniel chaskisqan, kay qhepa p’unchaykunapaqmi aswan sut’inchasqa qosqa karqa. Ulai, Hiddekel sutiyoq hatun mayukunapa patankunapi, Shinar llaqtapi, pay rikusqan musqhoykunaqa kunanmi hunt’akuypi kachkan, hinaspa llapa willasqa ruwaykunaqa utqayllam hunt’akunqa.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Danielpa willakuyninkuna qosqa kasqan p’unchaykunapi judío nacionpa imayna kaqninmanta yuyaychaychis.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Biblia yachayta aswan achka p’unchawkunata qonananchik. Manam simita hinallataq hamuqta allinta entiendenchikchu. Apocalipsis qillqa qallarinqa huk kamachiywan, ukupi kaq yachachiyta entiendenanchikpaq. ‘Kusisqa kachun leyq, chaymanta kay willakuy rimaykunata uyariqkuna,’ Dios nin, ‘hinallataq chaypi qillqasqa kaqkunata waqaychaqkuna; imaraykuchus pacha qayllamña kachkan.’ Ñuqanchik llaqtan hina kay qillqaqa ima niwanchikta entiendenchik chay p’unchayqa, ñuqanchik ukhupi hatun kawsariy musuqyachiy rikurinqa. Manam hunt’asqata entiendenchikchu chay yachachisqan yachachiykunata, maskhaspa yachayta kamachisqa kasqanchikta mana qhawaspa.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“Nawpaq p’unchawkunaqpi yachachiqkunaqa nirqanku Danielpa qillqanpas, Revelación qillqapas sellasqa librukuna kasqanta, chayraykutaq runakunaqa paykunamanta karunchakurqanku. Chay qata, rikch’akusqan pakasqa kashanman hina, askha runakunata ama oqarinankupaq hark’asqa karqan; Diospa kikin makinmi Simiyninpa kay rak’ukunamanta chay qatatqa anchuchisqa. Kikin sutinmi, ‘Revelación’, ñin chisqa mana allin kasqanta qhawachin, sellasqa libro kasqanmanta nisqaqa. ‘Revelación’ ninqa ima allin chaninnaq kaqpas rikuchisqa kananta nin. Kay libroq cheqaqkunaqa kay qhipa p’unchaykunapi kawsakukunamanmi rimachkan. Qatan anchuchisqa kaptinmi ñuqanchikqa sagrado kaqkunapa ch’uya cheqanpi sayachkanchik. Mana hawallapi sayananchikchu. Yaykunanchikmi, ichaqa mana qhilla, mana yupaychasqa yuyaywan, mana phinkiy puriypa saruykunawanpaschu, aswanqa manchakuywan, Diosta yupaychaspa manchakuywan. Kayallañan kachkanchik tiempo-man, maypacha Revelación libroq profecíankuna hunt’akunqa….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Ñuqanchikmi Diospa kamachikuyninkunata, hinallataq Jesucristopa testimoniunta charinchik; chaymi profecíapa espíritun. Chaninnaq mana tupuyniyuq rumi-kuykunaqa Diospa siminpi tarikun. Kay simita maskaqkunaqa yuyayninkuta sut’ita waqaychananku. Manam hayk’aqpas mikhunapi utaq upyanapi millasqa munayninta qatiykuchkankumanchu.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Sichus kayta ruwayku chayqa, umanchik pantasqa kanqa; mana atipankachu apanakuyta chay sinchi llamk’ayta ukhuman allinta asut’iykuyta tarinankupaq ima ninan kasqanta chaykunamanta kay pachapa willakuyninpa tukukuyninpi kaq qhipa escenakunaman tupaqkunamanta.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Danielpa hinaspa, Apocalipsispa hinaspa qillqasqankunata aswan allinta entiendespaqa, iñiqkunaqa tukuy hinantinmanta hukniray religiónpi kawsayta charinqaku. Paykunaman qhawanankupaqmi qusqasqa kanqa hanaq pacha kichasqa punkukunamanta chayhina rikch’ariykuna, chaymi sonqonta yuyaynintawan unaychasqa kanqa chay carácter nisqawan, mayqentan tukuy runa wiñachinan tiyan, sonqonpi ch’uya kaqkunapa kutichisqan kananpaq chay kusisqa samayta tarinankupaq.”

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Señorqa bendecinqa llapa runakunata, paykuna llamp’u sunquwan, uyway sunquwan mask’aspa unanchanankupaq ima rikhuchisqa kasqanta Apocalipsispi. Kay libruqa anchataqmi wañuymana mana chayllu kawsaywan hunt’asqa, hinallataq hatun gloriayuq; chayrayku llapa ñawirispa, tukuy sunquwan aswan allinta mask’aqkunaqa chaskinku chay bendicionta, ‘kay profeciap siminkunata uyariqkuna, hinallataq chaypi qillqasqa kaqkunata waqaychaqkuna’ nisqaman hina.”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Imatapas Apocalipsis nisqapa yachayninmantaqa cheqaqmi hamunqa kayta entiendenapaq—Dioswan llaqtan runakunanwan tinkusqanqa ancha qayllapi, sut’itaqmi.”

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Hanac pachaq universonninwan kay pachaq kay mundonwanqa musuq sumaq t’inkisqa kasqan rikuyta atin. Danielman rikuchisqakunaqa qhipaman Patmos Islachapi Juanta qusqan revelacionwan hunt’asqa karqan. Kay iskay libroqa anchata allinta yachaywan estudiasqa kanan tiyan. Iskay kuti Daniel tapurqan: ¿Hayk’aqkamataq pacha tukukuyninman chayqa kanqa?”

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Hinaspataqmi, ichaqa mana entienderqanichu; chaymi nirqani: Ay Señorniy, imatataq kaykunapa tukukuynin kanqa? Hinaqtin Paymi nirqa: Riy ñanniykita, Daniel; simikunaqa wisq’asqa, sellasqañam kanku pacha tukukuyninkama. Achka runakunan ch’uyanchasqa kanqaku, yuracchasqa kanqaku, pruebasqapas kanqaku; ichaqa millay runakunaqa millayta ruwaspa purinqaku: manataq mayqin millay runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku. Sapa p’unchaw sacrificio qichusqa kasqan p’unchawmanta, ch’usaqyachiq millay qiru churakusqan kama, waranqa iskay pachak qanchis chunka pusaqniyuq p’unchawkuna kanqa. Kusisqan kasun suyaq, chayaspa waranqa kimsa pachak kimsa chunka phisqayuq p’unchawkama. Ichaqa qamqa riy ñanniykita tukukuyninkama; samaytaqa tarinki, hinaspataq p’unchawkuna tukukuyninpi suyuykipi sayarinki.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Judá ayllumanta Leónmi qillqap ratasqata kicharirqan, hinallataq Juanta qorqan kay qhipa p’unchaykunapi imakuna kananpaq revelaciónta.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Danielqa sayayninpi sayarqan testimoniunta apananpaq, chayqa wichqasqa karqan pacha tukuypi, ñawpaq angelpa willakuynin kay pachanchisman willasqa kanan kama. Kaykunam ancha mana tukukuq chaninniyuq kay qhipa p’unchaykunapi; ichaqa ‘achka runakuna mayllakusqa, yuracchasqa, hinaspa pruebadusqa kanqaku,’ ‘mana allin runakunaqa mana allinta ruwaspa kachkanqaku: hinaspa mana mayqin mana allin runapas unanchanqachu.’ ¡Ancha cheqaqmi kayqa! Huchaqa Diospa kamachikuynin p’akiymin; hinaspa Diospa kamachikuyninmanta qanchayta mana chaskiqkunaqa manam unanchanqachu ñawpaq, iskayñiqin, hinaspa kimsayñiqin angelkunapa willakuyninkunata willakusqanta. Danielpa libronqa Juanman revelasqasqapi kicharisqanña kachkan, hinaspa pushawanchik kay pachapa historiantaq qhipa escenasninkama.”

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“¿Wawqikuna yuyarinqakchu kay qhepa p’unchaykunapa sasachakuyninkunapi kawsashanchikta? Apocalipsis qellqata Danielwan kuska ñawiriychik. Kaykunata yachachiychik.” Testimonies to Ministers, 112–115.