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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Persiapa rey Ciroq kimsak watapi, huk asuntoqa Danielman sut’inchasqa karqa, paypa sutintaq Beltesasar nisqa karqa; chay asuntoqa cheqaqmi karqa, ichaqa señalasqa tiempunqa unaymi karqa. Paymi chay asuntota entienderqa, rikuchisqa musquypa nisqantapas allinta yacharqa. Chay p’unchaykunapi ñoqa Danielqa kimsa hunt’asqa semanakunata llakikuspam karqani. Mana mikurqanichu misk’i t’antata, nitaj aychapas ni vinopas simiyman hamurqachu, nitaj wiksayta lliphichirqanichu imaynapipas, kimsa hunt’asqa semanakuna junt’akunaykama. Ñawpaq killaq iskay chunka tawa p’unchayninpi, hatun mayu Hiddekel nisqapa patanpi kashaspay. Daniel 10:1–4.
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
Apocalipsis qillqap chunka hukniyuq kaqpi rikuchisqa kinsa p’unchaw kuskan simbólicota kamachkaptin, iskay testigokuna ñanpi wañusqa kashaqtinku, huk “imapas” Belteshazarman rikuchikun. Ñawpaqtaqa payqa “rikuyta” (mareh) entiendisqaña karqan, imaraykuchus isqonñiqin kaqpi Gabriel hamuspaña chay rikuyta entiendenanpaq yachachirqan.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ari, mañakuypi rimashaqkama, qallariypi rikurqani chay qhari Gabrielpas, usqhaylla phawarispa, chayamuwarqan ch’isi ofrendapa pachasninpi. Hinaspan yachachiruwan, rimapayaruwan, nispan: “Daniel, kunanmi lluqsimuni qanta yachayta hinaspa entiendenaykita qoyaykuspa. Qampa mañakuyniykikuna qallariyninmanta kamachikuy lluqsirqan, hinaspan hamuni qanta rikuchinaypaq; anchata munasqa kanki chayrayku. Chaymi kay asunto-ta entiendenayki, hinaspa rikuyta unanchanayki.” Daniel 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
“Runa Gabriel, payta” Daniel “qallariypi rikuypi rikurqan,” nisqaqa “chazon” nisqa rikuyta rimachkan, profetik historiapa rikuynta; chayqa rimachkarqan Gabrielpa Danielman Bibliamanta profecíapi qhapaqkunaq rikuynta pusaq kaq t’aqapi sut’inchasqanmanta. Ichaqa “rikuy,” mayqinta Daniel chaymantaraq isqon kaq t’aqapi yuyaymanan karqan, chayqa “mareh” nisqa, rikch’akuypa rikuy karqan. Chaymanta Gabrielqa iskay waranqa kimsa pachak watapa profecíanta historiapi imayna rakisqa kasqanta Danielman qon.
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
Qanchis ñiqin capítuloqa Dariopa huk watanpi hunt’akusqa karqan. Belteshazzar “qhawasqanta entiendirqani” nispa rimaptin, “Ciropa kinsa ñiqin watanpi”, payqa iskay watañanmi “mareh” qhawasqata entiendirqan. Belteshazzar “chay p’unchaykunapi” llakikuypi imata entiendirqan chayqa “ima” karqan, chayri hebreo simipi “dabar” nisqa simim; chaytaq unay karqan, imaraykuchus churasqa tiempoqa iskay waranqa pichqa pachak iskay chunka watayuq karqan.
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
Danielqa ñanmi wakin “imapas” entienderqaña karqan, payqa ña Levitico iskay chunka soqtayuqta, tawaq ñiqinpi kachkan hina, qhapaq mañakuyta rurasharqan, chaymi “imapas” mañakuyqa. “Qanchis kuti” nisqaman aswan yapasqa k’anchay karqan, chayta Belteshazzarqa iskay chunka hukniyuq p’unchay llaqukuypi entienderqan; hinaspa chay llaqukuy p’unchaykunapi “qanchis kuti” nisqapi yapasqa k’anchayqa, 1856 watapi “qanchis kuti” nisqaman yapasqa k’anchayta rikch’achirqan. Milleritakunaqa ñawpaqmantapuni “qanchis kuti” nisqata yacharqankuña, imaraykuchus willakusqankuña karqan; ichaqa huk yapasqa k’anchaymi kanqa karqan paykunata pruebananpaq, paykuna historiankupi chiqan chay pachapi, maypachachus Filadelfiamanta Laodicea kuyuy-man tikrarqanku.
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
Belteshazzarpa llakikuy p’unchayninkunaqa kikinchasqa kanku profétic historiwan, maypachachus Filadelfiamanta kuyuyqa Laodiceamanta kuyuyman tikrasqa karqa 1856 watapi, chaymantaqa Laodicea Adventista iglesiaman 1863 watapi. Iskay historiapas—Belteshazzarpa hinallataq Milleritakunapa—“qanchis kuti” nisqapi aswan achka k’anchay chaskisqanmanta, tinkun Laodicea kuyuy third angelmanta Filadelfia kuyuyman, pachak tawa chunka tawa waranqa runakunapa kuyuy ninaman; hinaspa llakikuy p’unchayninkunapi, tarisqan tiempo ukhupi, maypachachus “qanchis kuti” nisqapi aswan achka k’anchay rikuchisqa kanan karqa.
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
Belsasarqa huk mensajertapas kuyuytapas rikuchin. Llakikuy p’unchayninkunapi mensajerqa “imaymana”-ta entiendenan tiyan, chayqa Cheqaq Kaymi; hinaspan chay “imaymana”-ta huk kuyuyman qhawachinan tiyan, Michael 2023 watapi iskay testigokunata kawsarichimuchkaptin.
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
Hebreo simi “mareh” nisqaqa (Cristopa rikch’ayninpa rikch’akuyninpa visiónnin), chaytaq Danielpaq ñawpaq versículopi hamuqta entiendesqanmanta reqsichisqa, chusku kuti qhawarichisqa Danielpa qhepa visiónninpi. Iskay kutita “visión” nispa tikrasqa, iskay kutitaq “apariencia” nispa. Ñawpaq kutipi Daniel chay simita versículo hukniyopi llamk’achin, chaypiqa “visión” nisqata entiendesqanta reqsichin; ichaqa huk kimsa kutikunaqa Danielpa visiónta experienciananmanta reqsichinku. Versículo suqtapiqa, Cristopa uyantaq karqa “illapapa ‘apariencian’ hina.”
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
Ñawpaq killapa iskay chunka tawa p’unchayninpi, hatun mayu Hiddekel sutiyuqpa patanpi kashaspaymi. Chaymanta ñawiykunata oqarirqani, qhawarirqanitaq; hinaspataq huk qhari rikurimurqa, linu p’achawan p’achasqa, wiqsanpi Uphaz-manta allin quriwan watasqa. Ukkhunpas berilo rumi hina karqa, uyantaq llipiy hina rikuriyniyuq, ñawinkunataq nina q’espisqakuna hina, makinkunapas chakinkunapas sumaq llusq’isqa antamina hina llimp’iyuq, rimayninpa kunkañataq achka runakunapa kunkañan hina. Ñoqa Daniel sapallaymi chay rikuyta rikurqani; ñoqawan kakuq runakunaqa mana chay rikuyta rikurqankuchu. Ichaqa hatun katkatay paykunaman urmaykurqa, chayrayku pakakuyta ayqekurqanku. Chaymi ñoqa sapallayña saqesqa karqani, kay hatun rikuyta rikurqani, hinaspataq manaña kallpayoqchu karqani; sumaq kayniypas ukhupi ismusqa hinaman tukukapurqa, manataq ima kallpatapas waqaycharqanichu. Daniel 10:4–8.
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
Kanchis hebreo simipas “vision” nisqa t’ikrasqapas kanmi; chayta rimasunraq “mareh” sutiyuq hebreo simipa wakin kasqankunata ñawpaqman churarispa qhepaman. Ñawpaq versículokunapiqa “appearance” nisqanmi, chayqa hebreo simipi “mareh” nisqam. Chay kikin simin “vision” nisqata t’ikrasqa kachkan versículo dieciséispi. Versículo dieciséispiqa, Cristopa visionninmi Danielta llakisqa tukuchin.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Hinaqa, runakunaq churinkunapa rikchayninman hina hukmi simiykunata llamk’arirqan; chaymantataq simiyta kicharispa rimarirqani, ñawpaqniypi sayaqman nispay: Ay, taytay, kay rikuyraykum nanaykuna hawayman kutirimuwan, manataq kallpayta waqaychayta atinichu. Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
Hebreo simipi “llakikuna” nisqaman tikrasqa simiqa huk charnelamanta nin; hinaspa Daniel chay versículopi rikusqan Cristopa rikurimuyninpa “visión” nisqaqa huk charnelta muyuchirqan. “Charnela” nisqaqa profecíapi huk muyuypa chiqnin, huk t’ikray pachata rikuchin.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Ñawpa p’unchaykunaq historiankumanta yachakuykuna kanan tiyan; chaykunamanmi umalliyta waqyasqa, llapa runakuna yachanankupaq Diosqa kunanpas imaynachus ñawpaqmantapacha rurasqanta hina kikillan ñankunapi llamk’asqanta. Paypa makinqa rikukullanmantaq paypa rurasqanpi hinallataq nacionkuna ukhupipas kunan, imaynan evangelioqa ñawpaq kutipi Adamman Edénpi willasqa karqan chaymanta pacha hina.”
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Kanmi pacha-kunakachkanmi nacionkunapa hinaspa iglesiapa historiampi muyuykuy punto-kuna. Diospa providencianpi, kay sapa rikch’aq sasachakuykuna chayamuchkaptin, chay pachaqpaq k’anchay qusqa kan. Chayta chaskisqa kaptin, espíritu wiñay ñawpaqman puriy kan; ichaqa chayta mana chaskisqa kaptinqa, espíritu uraykuy hinaspa buque p’akisqa hina chinkay qatiykun. Señorqa Simiyninpi kicharisqanmi evangelio paqarichiq llamk’ayta, imayna ñawpaq pachakunapi apasqa kasqanta, hinaspa imayna hamuq pachakunapipas kasqanta, tukuypaq wisq’akuy maqanakama, maypichus Satanaspa atiyninkuna qhepa admirakuy kuyuynta ruwankaku.” Bible Echo, August 26, 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
Chunka suqtayuqtaq kay historiapi Beltesasar rikuchishanpa huk kutichiy punkunta sut’inchan. Chayqa iskayninpaqmi kutichiy punku kachkan: Republicano waqrapaq (suyupaq) hinallataq Protestante waqrapaq (iglesiapaq). Chayqa huk sasachakuyta rikuchin, hinallataq chay historiapaq especial k’anchay qusqa kasqan punkutapas rikuchin. Danielpaq kutichiyqa karqan maypachachus Daniel “llamk’asqa” karqa, kimsa kuti llamk’asqa kaymanta iskayñiqin kutipi. Danielqa kimsa kutita llamk’asqa kanqa, hinaspataq iskayñiqin kuti llamk’asqa kasqanmi Danielpaq huk kutichiy karqan; chay kutichiytaq karqan kimsa kutiymanta iskayñiqin, maypichus Daniel “mareh” rikuyta rikarqan.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Hinaqtinqa, runapa churinkunapa rikchaynin hina hukmi simiyta llamk’arirqan; chaymanta simiyta kicharirqani, rimarirqanitaq ñawpaqniypi sayaqman: Ay, taytay, kay rikuyrayku llakiyniikuna noqaman kutirimun, manataq kallpata waqaycharqanichu. Daniel 10:16.
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
Kimsa llamk’aykunata chaymanta aswan qhipaman rimarisun. Danielpa “mareh” nisqa simita tawa kuti llamk’asqanmantam ñawpaq kaqninpi paypa qhawasqanta entiendesqanmanta willakusqan karqa; qhipa kimsa kutitaq sut’inchanku imayna kasqanta, maypachachus pay chiqapta rikurqan chay rikch’ariyninpa rikchayninta. Kimsa kaq kutipi chay rikch’ayninpa qhawasqanta sut’inchan chunka pusaqniyuq versículopi, maypachachus kimsa kaq kutita llamk’asqa kachkan.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Chaymanta yapamanta hamuspa huk runapa rikch’aynin hina kaqmi llank’awarqan, hinaspan kallpachawarqan. Daniel 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
Iskay kaq kutin llamk’ariypi, chunka suqtaqniyuq versículopi, “marah” rikuyman iskay kaq qhawariy hina kasqapi, kallpanqa chinkasqa kachkan; ichaqa kimsa kaq llamk’ariypiqa kallpan kutimun. Chunka versículopi, chunka suqtaqniyuqpi, hinaspa chunka pusaqniyuqpi Danielqa llamk’arikusqa kachkan. Soqta versículopi Danielqa Cristopa rikch’ayninta qhawan, chaymanta Gabrielta; hinaspa chunka versículopi Gabrielqa Danielta ñawpaq kuti llamk’arikun.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Chaymi ñawiykunata oqarirqani, qhawarirqani taqaytaq rikurirqani huk runata linu p’achawan p’achasqata, karan qori allin qori Uphazmanta watasqawan watasqata. Cuerponqa berilo rumi hina karqan, uyannintaq lliphipiy hina, ñawinkunataq nina lamparakun hina, makinkunawan chakinkunawanqa llimp’inqa lliphisqa bronce hina, simin rimarisqantaq achka runakunaq simin hina karqan. Ñoqa Daniel sapallaymi chay visiónta rikurirqani; ñoqawan kashaq runakunaqa manam chay visiónta rikurirqankuchu; ichaqa hatun chukchuy paykunaman urmaykuspa, pakakuyta maskhaspa ayqekurqanku. Chayrayku sapallaymi saqesqa karqani, kay hatun visiónta rikurirqani, manataqmi kallpaqa noqapi qhiparqaranchu; sumaq kayniyqa noqapi ismuyman tukusqa karqan, manataqmi ima kallpaytapas waqaychayta atirqanichu.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
Chaymiqa uyarisarqani siminkunapa rimayninta; siminkunapa rimayninta uyarispaqa, uywa puñuyman hina urmarqani uya urquypi, uyaypas allpaman qhawarisqa. Hinaspa, qhawariy, huk maki llamk’arirqani, chaymi qonqoriykunaman, makiykunapa t’aqllankunamanpas sayachirqani. Hinaspa paymi niwarqa: Daniel, anchata munasqa runa, entiéndey qanman rimashqay siminkunata, hinaspa cheqanpi sayariy; qanmanmi kunan kachamusqa kani. Kay simita niwasqanmanta qhepanqa, katkatatataq sayarirqani. Chaymantataq niwarqa: Ama manchakuychu, Daniel; ñawpaq p’unchawmantapacha sonqoykita churanki entiendenaykipaq, Diosniykipa ñawpaqenpi kikikita ñak’arichinaykipaqpas, simiykikuna uyarisqam karqan, hinaspa simiykikunraykumi hamuni. Ichaqa Persia suyupa kamachiqninmi iskay chunka huk p’unchaw hark’awarqan; ichaqa, qhawariy, Miguel, hatun kamachiqkunamanta huknin, yanapawaypaq hamurqan; hinaspataq Persiaq reykunawan chaypi qhepakurqani. Kunanqa hamuni qanta entiendenaykipaq imakunas qampa llaqtaykikunaman qhepa p’unchawkunapi pasananmanta; rikuchisqaqa achka p’unchawkunaqpaqraqmi kashan. Daniel 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Chayqa qanchis chunka soqtayuq versículopi, Danielqa iskay kutita yapamanta llamk’asqa kachkan, Cristopa rikchayninta rikuspan.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Hinaspa chayhina rimaykunata niwarqan, ñoqaqa uyayta allpaman uraykachirqani, hinaspataq mana rimay atiyoqmi karqani. Hinaqtiná, qhawariy, runapa churinkunaman rikch’akuq hina hukmi simiypa labiokunata llamk’arirqan. Chaymantataq simiyta kicharirqani, rimarirqani, ñawpaqniypi sayaqman nispa: Ay, señorníy, kay rikuyraykum llaquykuna hawanman kutimurqan, manataq kallpayoqchu qhipariqani. Imaynataq kay señorniypa kamachin kay señorniywan rimarinman? Ñoqaqa chay ratollapi mana kallpayoqña qhipariqani, manataq samaypas ukhuypi qhiparqanchu. Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Chaymiqa Danielqa kinsa kutita yapamanta llamk’asqa karqan, Gabriel rikhurisqanrayku, manam Cristoqchu.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
Chaymantataq kutimuspataqmi huk runapa rikch’aynin hina kaq hamuspa llank’iykuwarqan, kallpachawarqantaq. Hinaspan nirqan: Ancha munasqa runa, ama manchakuychu; thak kay qampaq kachun; kallpachakuy, arí, kallpachakuy. Pay rimaptiyqa noqaqa kallpachakuspaymi nirqani: Señorlláy, rimariychis; qanmi kallpachawarqanki. Hinaptinmi pay nirqan: ¿Yachankichu imarayku qamman shamuni? Kunanqa kutisaq Persia suyupa kamachiqninwan maqanakuyta; hinaspataq lluqsisqaymantaqa, qhawariy, Grecia suyupa kamachiqninmi hamunqa. Ichaqa cheqaq qelqapi qelqasqa kaqta qanta rikuchisqayki; kaykunapi noqawan kuska sayaqqa mana pipas kanchu, aswanqa Miguelllam, qankunapa kamachiqniyki. Daniel 10:18–21.
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
Danielta kimsa kuti llamkhasqa kachkan, hinaspa ñawpaq kaqpi chaymanta kinsa kaqpiwanpas angel Gabrielmi payta llamkhan. Iskay kaq kuti llamkhasqa kaptinqa, Cristomi llamkhan. Danielqa chayllataq hebreo simita tawa kuti apaykacharqan, ichaqa chay tawa kutimanta ñawpaq kaqpi, huk ñiqipi, “vision” nisqata entiendesqanta rimarqan. Cheqaqta entiendenqa ancha importante, ichaqa mana kikillanchu cheqaqta kawsaypi riqsispa mallkiychiywan tupaqsiywan, imaynatachus payqa wakin kimsa kutipi rurarqan hina.
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Danielpa llakikuynin p’unchayninkuna tukukuptinmi, rikuyta mallikurqan, chaytaqa llakikuynin p’unchayninkuna manaraq tukukuptinña unanchasqaña karqan. Chay mallikuyqa kimsan patamanta ruwasqam, kimsan llamk’aykunawan rikuchisqa. Ñawpaq llamk’aypas qhipa llamk’aypas Gabrielmi ruwarqan, chawpi llamk’aytaq Cristomi ruwarqan. Chay ñawpaqwan qhipa llamk’aykunataqa hebreo simipa alfabitunpa ñawpaq qhipa qillqankunami karqan. Chay iskay kaq patapitaq Danielqa señorninwan tupaqninpi mana kasukuy huchasapa kasqanta reqsikun; chayraykun chawpi llamk’ayqa mana kasukuym karqan, hina kasqanta hebreo simipa alfabitunpa chunka kimsayuq qillqan rikuchisqan hina.
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“Ichaqa Pedroqa manañam barcosninta ni cargankunata yuyarqanchu. Kay milagroqaqa, tukuy paypa rikushqan milagrokunamanta aswan hatun, paypaqmi karqa Diospa atiyninpa sut’i rikuchikuynin. Jesuspiqa rikurqa Huknin kasqanta, mayqinmi tukuy naturalezata munayninwan kamachirqan. Dios kayninpa kaypi kasqanmi kikinpa mana ch’uya kasqanta qawachirqan. Yachachiqninpaq munakuynin, kikinpa mana iñisqanmanta p’enqakuynin, Cristopa uraykachakuyninmanta agradecimienton, aswanqa mana tukukuq ch’uyanchaypa qayllanpi kikinpa qhelli kayninmanta unanchakuynin, llapanmi payta atiparurqa. Masinkuna redpi hap’isqankuta waqaychasqankukama, Pedroqa Qespichiqpa chakinkunaman qonqorikurqa, kaynata qaparispan: ‘Ñoqamanta ripuy; huchasapa runam kani, Taytáy Señor.’”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
“Chayqa kikllan karqan Diospa qullqi kawsayninpa kachkananmi profeta Danielta urmachirqan wañusqa hinata Diospa angelninpa ñawpaqenpi. Pay nirqan: ‘Sumaq kayniyqa ukhupi ismurqan, manataq kallpaytaqa waqaychayta atirqanichu.’ Chay hinallataq, Isaias Señorpa k’anchayninta rikuspataq qapariq: ‘¡Ay ñoqa llaqisqa! chinkasqañam kani; imaraykuchus ñoqa qanra simiyuq runam kani, qanra simiyuq runakunapa chawpinpitaq tiyakuni; ñawiykunaqa rikunñam Reyta, ejercitokunapa Señornta.’ Daniel 10:8; Isaías 6:5. Runakuna kay, pisi kallpayuq hinaspa huchayuq kasqanwan, Dios kaypa hunt’asqa allin kayninwan tupachisqa kaspa, tukuy hinantinpi pisiqaq, mana ch’uyachu kasqanta yacharqan. Chay hinam kasqa llapaqnin Diospa hatun kayninta hinaspa qhapaq kachayninta rikuyta saqesqa kaqkunapaqqa.”
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
Pedruqa qaparirqanmi: “Ñuqamanta anchuriy; huchasapa runam kani” nispa; chaywanpas Jesuspa chakinmanmi hap’ipakurqan, Paymanta rakisqa kayta mana atisqanta yuyarispa. Qispichiqtaq kutichirqan: “Ama manchakuychu; kunanmantaqa runakunatan challwankiman” nispa. Isaiasqa Diospa santu kayninta, hinaspa kikinpa mana allin kasqanta rikuspam chaskirqan hanaq pacha willakuyta. Pedrutaq, kikinmanta sapanmanña ñak’arichisqa kaspa, Diospa atiyninpi atienekuyman pusasqa qhepata, Cristo rayku llamk’ananpaq qayasqa karqan. The Desire of Ages, 246.
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
“mareh” rikch’akuyqa Cristopa rikurimusqanpa rikch’akuyninmi, ichaqa angel Gabrielqa iskay ñiqinpi chaymanta tawa ñiqinpi Daniel “mareh” simita llamk’achisqanwanmi rikuchisqa kachkan. Ñawpaq kutipiqa nisqalla karqan Belteshazzar chay rikch’akuyta entiendesqanta, ichaqa qhipa kimsa kutikunaqa Danielpa chay rikch’akuyta musyasqanmantam rikuchin. Chay kimsa kutikuna, maypichus Daniel chay rikch’akuyta musyan, chaypiqa paypas llamkhasqallataqmi kachkan.
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
Ñawpaq kutipi Gabriel llimphisqaña karqan, glorificasqa Cristo rikurimusqanmanta qhipaman; chay experienciam payta saqerqan “uyayman urmasqa hatun puñuypi, uya allpamanta qhawarisqa” hina. Chay visiónqa t’aqarisqatan ruwarqan, paywan kuska kaqkunaqa “mana visionta rikurqankuchu; ichaqa hatun katkatay paykunaman urmaykusqa, chaymi pakakuyta ayqekurqanku.” Ñawpaq llakiypiqa, Jeremíasqa “sapallan tiyarqan, Diospa makimanta,” hinaspa Belteshazzarpiqa “manañam kallpaqa qhiparqanchu” “imaraykuchus” paypa “sumaq kayninqa ukhuypi ismuyman tukusqa karqan, hinaspa” payqa “manañam kallpata waqaycharqanchu.”
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
Huk kutin Gabriel payta huk ñiqin kutipi llamk’arqanña, chaymanta Gabrielqa Danielta churarqan qonqorinkunapi hinaspa makinpa t’aqllankunapi. Chaymantataq kamachirqan rimarisqan simikunata entiendenanpaq hinaspa sayarinanpaq; payqa sayarirqanmi, ichaqa chukchusqa kashaspa. Chaymanta Gabrielqa Danielman sut’incharin imakunas chay iskay chunka huk p’unchay llaqukuyninpi pasasqanta. Paymi reqsichin, Persia nacionpa reykunawan iskay chunka huk p’unchay tinkuspa maqanakusqan qhepaman, Michael hanaq pacha-manta uraykamusqanta maqanakuyman yaykunanpaq; hinaspataq Gabriel hamusqanta Danielpa mañakusqankunata kutichinanpaq hinaspa Danielman sut’inchananpaq: “imakunaq qampa llaqtaykikunaman qhepa p’unchaykunapi chayanqa.” Michael hanaq pacha-manta uraykamusqan pacha, Gabrielqa kachkasqa karqan qhepa p’unchaykunamanta Danielman sut’inchananpaq.
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
Gabrielpa sut’inchasqanqa Danielman qusqam karqa iskay chunka hukniyuq p’unchay llakiywan waqaychasqanpa tukukuyninpi; chaymi, Apocalipsis qelqapa chunka hukniyuq kaq capitulonpa siq’imanta siq’iman churaypi, rikuchin maypichus Ezequiel chunka qanchisniyuq kaq capitulonpi iskay kuti kamachisqa kachkan wañusqa tullukunaman willakuyta, iskay profetakunata sepulturankumanta hatarichinapaq. Chayqa pasan Miguel hanaq pachamanta uraykamuspa Moisespa cuerponta kawsarichisqan p’unchaypi, Satanaswan mana rimanakuspa Judas qelqapi. Danielqa manaraqmi chaypi tukukunichu: Gabriel waqay p’unchaykunamanta lliw qhawayta qosqanmanta qhepataraq iskay kutita yapamanta llamkhasqa kanqa.
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
Gabriel tukukuptinmanta, Danielqa “uyainta allpaman churakurqan, hinaspan upallaq tukurqan”; chaymanta Cristo Kikinmi Danielpa “siminkunata llamk’arqan”; chaymantataq Danielqa “siminta kicharirqan, rimarirqan, hinaspan ñawpaqpi sayaqman nirqan: Ay wiraqochiy, kay rikuchisqawan llakikuyniykuna noqaman kutimurqanku, manataqmi kallpayta waqaychayta atirqanichu. Imanam kay wiraqochiypa kamachin kay wiraqochiyninwan rimayta atinman? Noqamantaqa, chaylla pacha manañam ima kallpaypas noqapi qhiparqanñachu, nitaq samaypas noqapi qhiparqanñachu.”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
Cristota rikuywan paywan rimaypas Danielta allpaman pampacharin. Upallalla karqa, hinaspalla chayllapi qhipanman karqanman, mana Cristos siminta llankhaptinchu, imaynachus Isaiaspa siminta altarpi kashaq rawraywan llankharqan chayhina.
We will continue this study in the next article.
Kay yachayta qatiqnin qillqapi qatiqasun.
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“Isaiasmi kay qhawaypi Señor-ninpa k’anchayninta, hatun kayninta qhawarispa, Diospa ch’uya kayninwan, santu kayninwan sinchita llump’achisqa karqa. Ancha llakiyoqmi karqa chay mana tinkuyniyoq hunt’asqa kay kamachiqninmanta, hinaspa huchasapa puriyninkumanta paykunapa, paywan kuska unayña yupasqa karqanku akllasqa runakuna Israelmanta Judahmanta. ‘¡Ay noqallaymanta!’ nispa waqasqa; ‘chinkasqa kashani; imaraykuchus qanra simiyoq runam kani, hinaspa qanra simiyoq llaqta ukhupim tiyani; ñawiykunaqa qhawarirqanmi Reyta, ejercitokunapa Señor-ninta.’ Verso 5. Hinallataq, hina hina Diospa kayninqa hunt’asqa k’anchaypi, uku santuario ukhupi sayaspa, yachasqa karqa, sapa mana hunt’asqa kayninwan, mana atiywanpas saqisqa kaptinqa, waqyasqa kasqan ruwayta tukuyta mana hayk’aqpas atinqachu. Ichaqa serafín huknin kachamusqa karqa llakiynta qichunapaq, hatun misiónninpaq allichanapaqpas. Altar-manta kawsay nina rawrayta siminman churapusqa karqa, kay simikunawan: ‘Qhaway, kayqa simiykita llamk’arqanña; mana allin ruwaysikiqa qichusqanñam, huchaykipas pichasqanñam.’ Chaymantataq Diospa rimaynin uyarikusqa, nispa: ‘¿Pitataq kachasaq, pitaq noqayku rayku rinqa?’ Isaiastaq kutichisqa: ‘Kaypi kashani; kachaway.’ Versos 7, 8.”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“Hanaq pacha watukuqmi suyayasqa kachaqta kamachirqan: ‘Riy, kay llaqtata willay: Cheqaqtapuni uyariychik, ichaqa ama entiendenkichikchu; cheqaqtapuni qhawariychik, ichaqa ama reparankichikchu. Kay llaqtapa sonqonta wirayachiy, rinrintata sasachiy, ñawinkunatapas wichq’ay; ama ñawinkuwan qhawananpaq, ama rinrinkunawan uyarinanpaq, ama sonqonwan entiendananpaq, kutirikunanpaq, hampisqa kananpaqpas.’ Versículokuna 9, 10.”
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
Profetap ruranqaqqa sut’illa karqa; payqa kacharqa sinchi kunkawan rimarispa hatun mana allinkunata hark’ananpaq. Ichataq manchakurqa chay llamk’anata qallarinanpaq mana ima suyakuypa takyayninwan. “Señor, ¿hayk’aqkamataq?” nispa tapukorqa. Verso 11. ¿Manachu mayqinpas akllasqa runaykikunamanta ima hayk’aqpas entiendinqaku, arrepentekunqaku, hinaspa hampisqa kanqaku?
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
Paypa alma llakiyqa pantasqa Judá raykuqa manam yanqallapaq apasqa kananchu karqa. Kachamusqankupis manam llapallantaq mana rurayninnaqchu kanqa karqa. Ichaqa, achka miraykunapaq yapakusqa mana allinkunaqa manam paypa p’unchayninpichu qichusqa kayta atinqachu karqa. Llapa kawsayninpiqa suyaywan, sinch’i sonqowan yachachiq kanan karqa—suyakuypa profeta hina, chaymanta t’aqwirisqa chinkaypa profeta hinapas. Diospa munaynin tukukuypi hunt’asqa kaptin, llapan rurayninpa hunt’a rurun, hinallataq Diospa llapa chiqap willaqninkunapa llank’asqankupa rurunpas, rikurinqa. Huk puchuqllam qispisqa kanqa. Kay hina kananpaqmi, waqyaykunapas mañakuykunapas hatarichisqa suyupi qusqakunan karqa, Señor nisqa: “Llaqtakuna runaynaq tukusqankama, Wasikunapas mana runayuq kaptinkama, Hallp’apas llapanpuni ch’usaq tukusqankama, Señor runakunata karuman apachinkama, Hallp’a chawpipipas hatun saqisqa kanankama.” Versículo 11, 12.
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“Llasakuy hatun taripaykuna mana wanakukuqkunaman urmaykunaqa,—awqanakuy, ayqekuy, ñak’ariy ñit’isqa kay, kallpatawan hatun yupaychayta nacionkuna ukhupi chinkachiy,—tukuy chaykunaqa hamunan karqan, chaykunapi piñakusqa Diospa makin kasqanta riqsispa, arrepentikuyman pusasqa kanankupaq. Chunka ayllukuna norte suyupi kaq qhapaq kamachikuy mantaqa utqaylla nacionkunaman ch’iqch’isqa kanankurqan, llaqtankupas chunyachisqa saqisqa; awqa nacionkuna tukuchiynin soldadokunaqa hallp’ankuta huk kutitaq huk kutitaq pampachkanankurqan; Jerusalénpas tukukuypi urmanan karqan, Judápas preso hina apasqa kanampaq; ichaqa Aunqisqa Hallp’aqa mana wiñaypaq llapanpuni saqisqa kanmanchu karqan. Hanaq p’unchawmanta hamuq watukuqpa Isaiasman qochakusqan kaymi karqan: ‘Chaypiqa chunka hukninmi kanqa, Chaypas kutimunqa, mikhusqataqmi kanqa: t’ela sach’a hina, roble hina, Maykunapipas kawsaynin ukhupi qhiparin, raprankuta urmachiptinku: Chay hinallataqmi ch’uya muruqa chaypa kawsaynin kanqa.’ Verso 13.”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“Diospa munasqan qhipaman junt’akunanmanta kay taqya sonqonpi Isaiasta kallpacharqun. Imataq, kay pachapi atiyniyuqkuna Judá suyutaq contranpi churakunku chayqa? Imataq, Señorpa kachamusqan willakuq tinkunqa churanakuywan hinaspa hark’akuywan chayqa? Isaiasqa qhawarqanmi Reyta, ejercitokunapa Señorninta; uyarirqanmi serafinkunapa takisqanta: ‘Tukuy kay pachaqa paypa hatun k’anchayninwan hunt’asqa kachkan’; hinaspa paypaq karqanmi Jehová Diospa kutirikuspa urmaykusqa Judáman willasqankuna Santo Espiritupa huchata reqsichiq atiyninwan kuska rinankupaq nisqa promesa; chayraykun profetataqa ñawpaqninpi kaq llamk’anapaq kallpachakurqan. Versículo 3. Tukuy unay, sasachakuywan hunt’a misionninta junt’aspan, kay rikuyta yuyarispa purirqan. Soqta chunka wata aswanpas, Judápa churinkunapa ñawpaqenpi sayarqan suyay profeta hina, iglesiapa hamuq p’unchawpi atipayninmanta willakusqankunapi astawan astawan sinch’iyakuspa.” Profetas y Reyes, 307–310.