In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Chunka qanchis kaq capítulo-pi Danielta kimsa kuti llamk’anku, chay kimsan llamk’aykunaqa Danielpa sapan kawsayninpi “mareh” nisqa rikuyta kimsa kuti musyaykusqanwan tupanku. Ñawpaq kaqpas, qhepa kaqpas, Gabrielpa rikurimuyninkuna karqan, Jesucristoq Revelaciónninpa willakuqnin. Gabrielmi Cristoq willakuyninta apaq, chay willakuyqa Taytanmanta Payman qosqa karqan, hinaspata profetaman chayachin, payña iglesiakunaman apachinanpaq.

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 10:21.

Ichaqa qhawaykuchisqayki cheqaq qillqasqa Qillqapi nisqanta; kaykunapiqa mana pipas noqawan kuska sayaqchu, aswanqa Miguel, qankunapa kamachiqniykichiklla. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabrielqa yachanmi payqa kamasqa kasqanta, chayraykun Juanman chiqanta willarqan Apocalipsis qillqapi ama payta yupaychananpaq.

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 19:10.

Hinaspanñataq chakinman payta yupaychanaypaq. Hinaspa niwarqan: Ama chayta ruraychu; noqaqa qampa kuska kamachikusqayki kani, Jesuspa testimoniunta hap’iq wawqeykikunawan kuska: Diosta yupaychay; imaraykuchus Jesuspa testimonionqa profecíapa espiritunmi. Apocalipsis 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Chaymi willakuq qhawaqmi, chayrayku, Gabrielpa yachachinanta entiendenqa imaraykuchus payqa rimarin, “cheqaq qillqapi qillqasqa kaqwan” tupaqtin mana pipas paymanta aswan hanaqpi kasqanta, huk sut’i profétiko munayniyoq kasqanta. Maypachachus pay sut’inchan, Cristollam paymanta aswan allinta qillqakunata entienden, chaypacham Cristota reqsichin “Miguel, qamkunapa príncipe” nispa. Ichaqa Miguel manam príncipe sapallanchu; payqa arcángelmi.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Ichaqa arcángel Miguelqa, diablowan ch’aqwaypi, Moisespa cuerponmanta rimanakuspa, manam atirqachu paypa contranpi millay simikunawan tumpayta apamuyta, aswanqa nirqan: Señor qamta piñapayasunki. Judas 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Chhayna llapallan kimsa llamk’aykunaqa angelpa llamk’aykunam kanku, chayrayku kimsa kuti Daniel “mareh” nisqa, rikch’ayninta, angelmanta experienciaq. Kimsakutin Daniel llamk’asqa kaptinqa kallpachakunampaqmi karqan, ñawpaqtaq, iskay ñiqi llamk’aypiqa kallpanta chinkarqan.

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. Daniel 10:18–20.

Chaymanta huk runapa rikch’aynin hina kaq kutimuspam llamk’arikuqniyta yapay tupaykuspa kallpachawarqan, hinaspa nirqan: “Ancha munasqa runa, ama manchakuychu; qampaq sumaq kawsay kachun; kallpachakuy, arí, kallpachakuy.” Pay rimaptiytaqa kallpachasqa karqani, hinaspa nirqani: “Señorníy, rimariychis; qammi kallpachawarqanki.” Chaymantataq pay nirqan: “¿Yachankichu imarayku qamman shamurqani? Kunanqa kutispa Persia suyupa kurakaqninwan maqanakusaq; hinaspa lluqsisqaymanta qhepamanqa, qhawariy, Grecia suyupa kurakaqnin hamunqa.” Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabrielqa Danielta yuyarichin, “qampa llaqtaykikunaman ima pasasqanta qhepa p’unchaykunapi entiendichinaypaq hamurqani” nispa, Danielta tapusqanpi: “¿yachankichu imapaq qamman hamuni?” nispa. Qhepa p’unchaykunamanta Danielman yachachisqanwan hina, chaymanta Gabriel ninmi: “kutimusaq Persia suyupa príncipewan maqanakunaypaq; ñoqa lloqsejtiymi, qhawariy, Grecia suyupa príncipe hamunqa” nispa. Chaymanta qallarin chunka hukniyuq capítuloq profecía willakuyninta, mayqenchus qhepa p’unchaykunapi pachak tawa chunka tawa waranqakunaman ima pasasqanta sut’inchan. Chay profecía willakuyqa churakusqa kashan “Persia suyupa príncipe”wan hinallataq “Grecia suyupa príncipe”wan maqanakuypa contexto ukunpi.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Ciro Hatunpawan Alejandro Hatunpakama cheqaq historiaka iskay pachak watamanta aswanmi karqa. Ichaqa Apocalipsis chunka hukniyuq capítulo nisqapi hatun allpachakuypi, tukukuq kuyuykunaqa usqhayllam kanku, hinaspataq soqta kaq qhapaq suyuta llulla norte llaqtap qhapaqnin atipasqanmanta chaylla, qanchis kaq qhapaq suyu, chunka qhapaqkuna, Greciawan rikuchisqa, uywamantaq acuerdoykunku qhapaq suyun kawsayninkuta bestiaman qunankupaq.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Huk nivelpiqaqa, “mareh” nisqa rikch’aynin Danielpa chunka kaq t’aqapi qanchis kuti llamk’achisqa kachkan. Chay qanchis kutimanta tawa kutitan qhawarisqanchik, hinaspataq riqsichisqanchikmi ñawpaq kaq willakuyqa kayna: Cirospa kinsa kaq watan manaraq chayamuchkaptin, Danielqa chay rikch’ayninta entienderqan. Qatiq kinsa willakuykunapitaq, sapa rikch’aypi kinsa llamk’aykunaqa Danielpa imayna kawsasqanta reqsichin, payqa iskay chunka hukniyuq p’unchawkuna llaquymanta rikcharimusqanpi. Chay kawsarichiy rikcharimuyninqa wiñay alli willakuypa kinsa ñan ruwaqninman hina kamasqa kachkan, chay kinsa ñankunataq angelkuna wanichkanku; ichaqa iskay ñiqin ñanqa Miguel arcángelmi, paymi Moisesta wañuymanta hatarichirqan, hinaspataq hanaq pacha-man apaq.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Chunka qanchis kuti “vision” nisqa simi chunka kaq kapitupi tarikusqa, manan “mareh”chu, aswanqa “marah”mi. “Marah”qa “mareh”pa warmi kayninmi. Kayqa rikuyta niyta munan, hinaspa causativomanta “espejo” utaq “looking-glass” nisqatapas. Qhellqasqan sut’inchasqanpa llaveyninqa kaymi: “causativo” kasqan. Kayqa “la apariencia”pa rikuyinmi, ichaqa jinsayninpi hukniraqmi, chayrayku huk profético willakuyta reqsichin. Sut’inchasqanman hina, “espejo” nisqaqa yuyaychayta qon: rikuyta qhawariqkunaqa ima rikch’ay reflected nisqata qhawanku. Kaymi simipaq “causativo” nisqa elementon. “Marah” nisqapa contexto nisqapi causative simipaq sut’inchasqanqa ancha ukhu, hatun yuyayniyuqmi.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Simi yachachiypiqa, “causative” nisqa simiqa imapas kanankupaq rurasqa kayman, utaq imapas pasananpaq kamachiy ruwaymanmi tupachisqa kachkan. Simikamay yachaypi, aswan sut’inchasqa rimaykunaq ruranan tinkuy-ninpiqa, causative nisqa formaqa huk gramatikal ruwana-sayariymi, chaywanmi rikuchikun ima rimaypa sujetonqa huk runata utaq huk imatapas chay rimaypi willasqa ruwayta rurananpaq kallpachashan. Kayhina, inglés simipiqa, “to read” nisqa rimayqa causative tukukun may pachachus ninchik “to make someone read.” Kaypiqa, sujetonmi huk runata ñawiriy ruwayta rurananpaq kallpachin.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Forma causativa nisqanmi rikuchin, ima sut’ichasqa ruranata qillqasqa simi nisqan willakusqanman hina paqariychispa chayachisqanpaq yachachiq kasqanta. “Causative” nisqaqa sut’ichan imayna huk ruway utaq huk pasay paqarichisqa kananta. Kimsa kuti Daniel hebreo simi “marah” nisqata llamk’achin; qhawasqa rikch’ayninmi qhawaqta tikran chay qhawasqan rikch’ayninman.

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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.

Ñawpaq killapa iskay chunka tawa p’unchayninpi, hatun mayu patapi kasharqani, chay mayuqa Hiddekel sutiyuqmi karqa. Chaymantataq ñawiykunata oqarirqani, qhawarirqani, hinaspataq huk runata rikurirqani, linu p’achawan p’achallisqata, wiksan muyuriqninpas Uphazmanta sumaq quriwan watasqata. Cuerponpas berilo rumi hina karqa, uyannintaq relámpago nisqapa rikch’aynin (mareh) hinam karqa, ñawinkunataq nina mechakunahinam karqa, makinkunapas chakinpas llump’aq bronci hina llimp’iyuq karqa, rimayninkunapa qapariynintaq achka runakunapa qapariynin hinam karqa. Ñoqa Daniel sapallaymi chay rikuyta (marah) rikurirqani; noqawan kaq runakunaqa mana chay rikuyta (marah) rikurirqankuchu. Ichaqa hatun chukchukyay paykunaman urmaykurqa, chaymi pakakuyta ayqekurqanku. Chayrayku sapallaytaq saqesqa qhiparirqani, kay hatun rikuyta (marah) rikurirqani, manataq kallpallaypas qheparqarqachu: sumaq kayniypas ukhuypi ismusqa hina tukupurqa, manataq kallpayta waqaycharqanichu. Chaywanpas rimayninkunapa qapariyninta uyarirqanimi; rimayninkunapa qapariyninta uyarispaqa, uyaypi pampaman umallay urmasqa, sinchi puñuypi hina karqani. Daniel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Llakiykimsa huk p’unchaykunapa waqaychasqa puchukayninpi, chayqa qhipa p’unchaykunapi tinkun kimsa pacha chawpi p’unchaykunawan, iskay testigokuna ñanpi wañusqa kasqankukama, Danielqa usqhaylla rikusqa karqan Cristo-pa rikch’ayninta, hinaspa paypa rikch’ayninqa “llipyaypa rikch’aynin hina (mareh)” nisqa kasharqan. Chay ruwayqa, Apocalipsis chunka hukniyuq t’aqa-pa kimsa pacha chawpi p’unchaykuna tukukuyninpi, rakiyta paqarichin; imaraykuchus “qariykuna Danielwan kashaqkunaqa” mana rikusqachu karqanku “chay visión-ta (marah)”; ichaqa hatun katkataymi paykunaman urmaykurqan, chayrayku pakakuyta ayqekurqanku. Chaymi “Daniel sapallan saqesqa karqan,” ichaqa “qariykuna noqawan kashaqkunaqa” mana rikusqachu karqanku “chay visión-ta (marah); ichaqa hatun katkataymi paykunaman urmaykurqan, chayrayku pakakuyta ayqekurqanku”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Daniel sapallan kashaspa rikusqan rikch’ariyqa warmi kayniyuq, imaraykuchus rurachiq rikch’ariy karqan, chaymi Danielta tikrarqan rikch’ariypa unanchanman. Chay tikrayqa hunt’akurqan Danielpa runa kallpan qichusqa kasqanwan, sumaq rikch’aynintataq ismusqa q’ayman tukusqa kasqanwan.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Ajnata alma maypin karpa hina tiyanan aycha, hinaspan ruwasqanpas, Señorpa kikinmi. Manam ima kawsayniyuq máquina nisqapa mayqin rakhuynintapas saqespa mana qawananchikpaq derechoyuqchu kanchik. Kawsayniyuq organismo nisqapa sapa partinpas Señorpa kikinmi. Kikinchikpa aycha organismonchikmanta yachayqa yachachiwanchikmi sapa kurku Diospa servicionta ruwananta, chanin kaypa instrumenton hina.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Mana Diosllam runapa sonqonpa hatun-tukuyta atipanman. Manam kikinchiklla qespichikuyta atinchu. Manam kikinchiklla musuqmanta paqarichikuyta atinchu. Hanaq pampa kurti-kunapiqa manam taki takisqa kanqachu kayhinata: Ñuqaman, mayqinchus kikiyta munakurqani, kikiyta mayllakurqani, kikiyta rantikurqani, ñuqaman kachun hatunchaypas hinaspa yupaychaypas, saminchaypas hinaspa alabanzapas. Ichaqa kaymi ancha achka runakuna kay pachapi takisqanku takipa t’uqaynin. Paykunaqa manam yachankuchu imachus sonqopi llamp’u hinaspa pisi-kay kananpa; nitaq manam munankuchu kayta yachayta, atispaqa ayqekuyta munaspa. Llapan evangelioqa tukuy kaypi tantasqa kashan: Cristomanta yachakuypi, paypa llamp’u kayninpi hinaspa pisi-kayninpi.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“¿Imataq iñiywan chaninchasqa kay? Chayqa Diospa llamkayninmi runapa hatun kayninta allpaman urmachispa, hinaspa runapaq ruwaspa ima ruwana mana atisqanta pay kikinpaq.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Iñiqiymanpi justifikasqa kaypa experienciaqa Diospa ruwayninmi, runapa hatunchayninta allpapa ñut’unman urmachispa. Danielwan kuska kashaq runakuna ayqenankupaq kamachisqa karqan chay rikuyqa Cristopa rikhurimusqanpa “causative” warmi rikuy karqan; chaymanta qhepanman, Danielpa kikinmanta chaninchakuynin allpapa ñut’unman urmachisqa kachkaptin, kinsa angelkunapa llamk’aykuna churakusqa karqan, chaykunam tukuyninpi Danielta kallpachaspa willakuyta apananpaq.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

1888 watapi, kallpayuq angelqa uraykamurqa iñiywan chiqanchasqa kaymanta willakuywan, imaynatachus anciano Joneswan Waggonerwan qhawarichirqanku hina. Chay kikin angelqa hukmanta uraykamurqa 11 septiembre 2001 p’unchaypi, chay kikin iñiywan chiqanchasqa kaymanta willakuywan. Chaymi qallariy karqa pachak tawa chunka tawa waranqa runakunapa sellosqa kasqankuta churaypa. Pachak tawa chunka tawa waranqa runakunapa sellosqa kasqankuta churay tukukuyninpiqa, qallariypi willasqa willakuyqa yapamanta nisqa kachkan, imaraykuchus Jesusqa sapa imapa tukukuyninta qhawarichin qallariyninwan.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

1840 watapi 11 punchawpi, chay kikin angel uraykamuspa qallarisqa chay kimsa ruwaykunata, 1840 watamanta 1844 watakama hunt’asqa karqan. Chay kimsa ruwaykuna qallarisqaku ñawpaq angelpa kallpachakusqanwan 1840 watapi 11 punchaw Agosto killapi, iskay ñiqin angelpa chayamusqanwan 1844 watapi 19 punchaw Abril killapi, hinaspa kinsa ñiqin angelpa chayamusqanwan 1844 watapi 22 punchaw Octubre killapi. Chay historiaraq rikuchiq karqan kimsa angelkunamanta ñawpaq kaqpa uraykamusqanta 2001 watapi 11 punchaw Setiembre killapi, chaymanta qatiqta iskay ñiqin angel 2020 watapi 18 punchaw Julio killapi llakikuy pantasqapi chayamusqanwan, hinaspa chay tukukun pisiña hamuq Domingo p’unchay kamachiypi kinsa ñiqin angelpa chayamusqanwan.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Chay historia tukukuyninpi, Michael uraykamuspa Moisesta Elíastaq kawsarichimun chay kinsa p’unchay huk kuskan wañusqa kashqankumanta qhawanakunapi, Apocalipsis chunka hukniyuq kapitulumanta rikuchisqahinata, hinallataq Danielpa iskay chunka hukniyuq p’unchay llakikuywan rikuchisqahinata, Cristopas yapamanta uraykamun. Ñawpaqtaqa rikuchin k’anchayninpa musqhakuyninta, chay musqhakuytaq runapa k’anchayninta allpapa ñut’unman churaykuspa t’aqanakuyta paqarichin. Daniel allpapa ñut’unpiña kaptin, hinaspa Daniel “causative” nisqa warmi musqhakuyta qhawarisqanwan tukusqaña kaptin, Gabrielqa huk kaq kutipi llamk’arisqa, manchaywan katkatichkaq chakinkunaman sayarichisqa.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Chaymiqa arcángel Miguel uraykamun “Moisesta kawsarichinapaq”, hinaspan Danielta iskay kuti yapay llamk’achin, payta mana kallpayuqta saqespa, imaraykuchus chiqapta Señor-ninwan rimashasqanmanta sinchita qaparichisqa karqan. Chaymanta Gabriel hamun, hinaspan kinsa kuti yapay llamk’achin, hinaspa kallpachaykun payta, utqaylla hamuq domingo kamachiypi estandarte hina llamk’ananpaq. Chay kimsa llamk’aykunaqa Apocalipsis chunka tawañiyuq kimsa angelkunapa unanchankuna kanku, ichaqa huk p’unchayllapi pasanku.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Ñawpaq angelpa experiencianqa Cristo illap’a hinam rikurimuyta, “causative” sutiyoq ch’iqay qhawariyta, hinaspa ñawpaq llamk’ayta ima, chaymi Danielta runa hatunchayninpa allpamanta hatarichin. Ñawpaq angelqa kimsa pasosniyoqmi, ñawpaqpi kaqkunata llapanta hap’iq, imaraykuchus chayqa ñawpaq mensajeta rikuchin. Mana qaqllachu ñawpaq llamk’ayqa NINEmanta ELEVENkama versículokunapi qillqasqa kasqanmanta.

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. Daniel 10:9–11.

Chaymantaqa uyarirqani paypa siminkuna rimakusqanta; paypa siminkuna rimakusqanta uyarispataqmi uywaska puñuyman hina urmarqani uyaypi, uyaymi hallp’aman qhawasqa karqa. Hinaqtinpas, qhawariy, huk maki llamk’arqawan, chaymi qonqoriykunapiwan makiykunapa pampankunapiwan sayachirqawan. Hinaspa niwarqan: “Daniel, ancha munasqa runa, hamuq rimaykuna qampaq rimashqayta entiéndey, hinaspa cheqanpi sayariy; kunanqa qammanmi cachasqa kani.” Chay rimayta niwaptintaq, katkatataraq sayarirqani. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Iscay kaq iskay ñak’ariyniyoq llamk’ay, Cristo kikin rurasqan, Danielta tikraykun mana rimay atiq kasqanmanta Señorninwan rimay atiq kananman. Iskay ñak’ariypiqa Danielqa mana samayniyoqchu; chayraykun kaypi rikuchisqa kashan Ezequielpa ñawpaq willakuyninman hina, qanchis chunka qanchisniyoq qillqapi.

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 simikunata rimaptiwan ñuqaman, uyayta allpaman churakurqani, hinaspan upallaq tukurqani. Hinaqtinmi, qhawariy, runakunaq churinkunaman rikch’akuq hina hukqa simiykunata llamk’arqan. Chaymanta simiyta kicharirqani, rimarirqani, ñawpaqpi sayaqman nirqani: Ay, taytay, kay rikuyraykun llaquykunaqa ñuqaman kutimurqan, manataqmi kallpayta waqaycharqanikuchu. Ichaqa, ¿imaynataq kay taytaypa kamachin kay taytaywan rimayta atinman? Ñuqapaqqa, chaylla pachapi manañam ima kallpaypas qhiparqarqanchu, nitaq samaypas manañam ñuqapi qhiparqanchu. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Ichaqa willakuynin Ezequielpa iskay ñiqin willakuyninpi, tawa wayrakunamanta hamuq willakuyqa tullukunaman pukunqa, kawsanankupaq hinallataq sinchi ejército hina sayariyninkupaq. Chay ejército-p kallpachasqa kayninqa kinsa ñiqin llamk’aywanmi rikuchisqa kachkan.

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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Chaymantataqmi hinaspa runapa rikch’ayniyuq hina kaq huk kutimuspam hamurqan, llank’achiwargan. Nispaqtaq nirqan: “Ancha munasqa runa, ama manchakuychu; hawka kachun qanpaq; kallpachakuy, arí, kallpachakuy.” Chayta rimaptiñataq kallpachakusqaña karqani, hinaspam nirqani: “Señorñiy, rimariychis; qammi kallpachawarqanki.” Hinaspam nirqan: “¿Yachankichu imarayku qanman hamuni? Kunanqa kutisaq Persia suyupa príncipewan maqanakunapaq; lloqsisqaymantaqa, qhawariy, Grecia suyupa príncipe hamunqa. Ichaqa qamman rikuchisqayki cheqaq qillqasqapi qillqasqa kaqta; kaykunapiqa mana pipas noqawan kuska sayanichu, aswanqa Miguellla, qankunapa príncipeyniyki. Noqapas, Darío Medo nisqapa ñawpaq watañinpim, payta takyachinaypaq hinaspa kallpachaypaq sayarqani. Kunanñataq cheqaqta qamman rikuchisqayki. Qhawariy, Persia suyupim kinsa reykunaqa aswanraq sayarinqaku; tawa kaqñataq llapa paykunamanta ancha qhapaq kanqa. Qhapaq kayninwan kallpanwan kuskataq llapanta Grecia suyupa kamachiynin contra hatarichinqa.” Daniel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Ezequiel qillqap chunka qanchisniyoq capítulo nisqapi iskay testigokunata kawsarichiq willakuyqa kinsa kaq ay niq Islam willakuymi; ichaqa, siki siki patapi, Gabriel sutiyoqmi reqsichin, Michael Moisesta hatarichispa hanaq pachaman apasqan unanchakuna hina rikuchikuyninpi, chay willakuyqa Estados Unidos llaqtap tukukuynin presidenteq willakuyninmi. Chayqa soqta kaq presidenteq willakuyninmi (Republicano waqra), paymi 2020 watapi wañuchisqa karqa, cheq Protestante waqra hina. Danielpa willakuyninpiqa, cheq Protestante waqrap waqaychasqa p’unchaykunamanta kawsarimuyqa, Republicano waqrap kawsarimuyninta reqsichiymanmi pusarqa.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Qanchis kuti Daniel qhelqa chunka kaq t’aqapi, “rikuy” icha “rikch’akuy” nisqa simi llamk’achisqa kachkan. Chay qanchis willakuykunaqa kikin hebreo simiwan reqsichisqa kanku, hukninman hina, kimsa kutipi chay simi warmi kay p’unchayninpi kachkan, hinaspa wakin tawa kutipi qhari kay p’unchayninpi kachkan. Qanchisqa hunt’asqa k’ay yupaymi kasqanrayku, hinaspa kimsa-tawa huñuy, mayqinmi qanchisman chayan, Revelación qhelqap hatun unanchayninmanta hukmi, maypichus qanchis iglesiakunamanta qhipa kimsan, qanchis sellokunamanta qhipa kimsan, hinaspa qanchis trompetakunamanta qhipa kimsan, ñawpaq tawaqmantataq sut’inchasqa t’aqasqa kanku.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Danielpa, Apocalipsiswan librokunaqa hukllam libro kanku, chayraykun kay sentidopeqa Danielpas Juampas kikin qhepa p’unchaykunapa simbólon kanku. Chunka kaq capitulopi Cristopa rikuyñinqa, Apocalipsispa huk kaq capitulopi Cristopa rikuyñinmi.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Apocalipsis qillqapa huk ñiqin kapítulonpi, Juanqa qhepanta huk simita uyarin, hinaspan rimashaqta rikunanpaq kutirin.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Señorpa p’unchayninpi Espiritupi kasharqani, hinaspan qhipaymanta uyarisqani hatun qapariyta, trompetapa hina, nispa: Ñoqam kani Alfa hinaspa Omega, ñawpaq kaqpas qhipa kaqpas; hinaspa: Imatachus rikunki, chayta qillqay huk libropi, hinaspan kachay qanchis iglesiakunaman Asyapi kaqkunaman; Efesoman, Esmirnaman, Pergamoman, Tiatiraman, Sardisman, Filadelfiaman, hinaspa Laodiceaman. Apocalipsis 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Ima kasqan kimsa llamk’aykuna Danielpa chunka capítulope kaptinpas, utaq Revelación nisqapa huk ñiqin capítulope kaq chay kikin rikuy kaptinpas, utaq Ezequielpa kimsa chunka qanchisniyuq capítulope iskay willakuykuna kaptinpas, utaq Isaías altar patamanta hap’iq kawsay nina rumiwan tupasqa kaptinpas, chay experiencia sut’inchan qhepa tukuy willakuy qapariypa kallpachakusqanta, chay willakuytaq qallarin iskay testigokunapa kawsarimuyñinpi julio killapi 2023 watapi. Daniel, Juan, Ezequiel, Isaías ima, llapankutaq sut’inchanku huk kachaqta, payqa uyarin “voz” nisqata “ñawpa ñankunamanta” qhepanmanta, chaymi tapun: “pitataq kachasaq?” Chay kachaq kutichispa, “kaypin kani, kachaway,” nisqanpi, kallpachakunmi, hinaspataq oqarin siminta, chunlla pampapi waqyaq hina. “Pipas rinriyuk kaqqa, uyariychun Espíritu iglesiakunaman nisqanta.”

We will continue this study in our next article.

Qatiq qhipa qillqasninchikpi kay yachayta qatipasaqku.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘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…. 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’ (Daniel 10:2–6).

“Chay ñawpaqpi nisqa ruwaypi, angil Gabrielqa Danielman tukuy yachachiyta qorqan chay pacha chaskiyta atinankama. Ichaqa, wakin watakuna qhipaman, profetaqa munarqan aswan yachayta wak asuntokunamanta mana ña allinta sut’ichasqamanta, hinaspataq yapamanta churakurqan Diosmanta k’anchayta, yachayta maskhananpaq. ‘Chay p’unchaykunapi noqaqa Daniel llakisqa karqani kimsa hunt’a semanakuna hunt’anta. Mana mikurqanichu misk’i t’antata, manataq aychata ni vinota simiyman hamurqanchu, manataq mayqen kutipas hawinakurqanichu…. Chaymantataq ñawiykunata oqarirqani, qhawarirqanitaq, hinaspa qhawariy, huk qhari linu p’achawan p’achasqa, karan sinch’inta Uphaz allin qoriwan watasqa. Kurkunpas berilo rumi hina karqan, uyantaq illapa rikch’aynin hina, ñawinkunataq nina mechakuna hina, makinkunapas chakinkunapas lliphisqa bronce rikch’ayniyuq hina, rimayninkunapaq kunkantaq achka runakunapaq kunkan hina karqan’ (Daniel 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Kay ñawirichiyqa rikch’akunmi Juanman qosqa kaqwan, Cristo payman rikuchisqa kaptin Patmos Isla patapi. Mana pisi personajechu, Diospa Churin kikinmi Danielman rikurirqan. Señorninchik hamun huk hanaq pacha kachaqwan kuska, Danielta yachachinampaq ima pasananmanta qhepa p’unchaykunapi.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Pachak runakunaq Qespichiqnin rivelasqan hatun cheqaqkunaqa pakasqa quri qollqekunata hina maskhaqkunapaqmi kanku. Danielqa machu runañam karqa. Kawsayninqa huk mana yupaychasqa kurtiypi ima munay fascinasqankunawan pasasharqa, yuyaynintaq hatun imperioq ruwayninkuna llumpay huntasqa karqa. Chaywanpas llapan chaykunamanta karunchakuspa, Diospa ñawpaqenpi alma-ninta ñak’arichin, ancha Hatunpaq munayninkunamanta yachayta maskhan. Hinaspan mañakusqankunaman kutichispa, hanaq pacha kurtiykunamanta k’anchay willasqa karqa qhepa p’unchaykunapi kawsanankupaq. Chay hinaqa, may hina kallpawan Diosta maskhananchik, pay yuyayninchikta kicharipunampaq, hanaq pachamanta apamusqa cheqaqkunata unanchananchikpaq.”

“‘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…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“ ‘Ñoqa Daniel sapallaymi rikurqani chay rikuchisqata; ñoqawan kuska kaq runakari manam rikurqakuchu chay rikuchisqata; ichaqa hatun chukchuy paykunaman urmaykurqan, chaymi pakakuyta maskhaspa ayqekurqaku…. Hinaptinmi manaña kallpaqa noqapi quparqanchu; sumaq kayniymi noqapi ismusqa hina tukurqan, manataqmi kallpayta waqaycharqanichu’ (versículos 7, 8). Llapan cheqaqta santuqchasqa kaqkunam kikin hina experiencia-ta pasankuman. Aswan sut’ita qhawasqankuman hina Cristo-pa hatun kayninta, k’anchayninta, hunt’asqa kaynintawan, chay hina sut’illataqmi kikinkupa pisi kallpayta, mana hunt’asqa kaynintawan rikusqanku. Manam ima munayniyoqchu kankuman huchannaq kayta nispa mañakuyta; imachus kikinkupi allin, sumaq hina rikurqan, Cristo-pa chuya kayninwan k’anchayninwan tinkuchisqaqa, mana chaninniyoq, ismuqlla kasqanta hina rikurinqa. Runakuna Diosmanta t’aqasqa kashaqtinku, Cristo-manta ancha mana sut’i qhawariyniyoq kashaqtinku, chaymi ninku: ‘Ñoqaqa huchannaqmi kani; santuqchasqañam kani.’ ”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).

“Gabrielqa kunan profetaman rikhurirqan, hinaspataq kayhinata rimapaykurqan: ‘¡Ay Daniel, ancha munasqa runa, qamman rimashqay simikunata entiendesqayki, sayariy chiqanpi; qammanmi kunan kachamusqa kani. Kay simita ñoqa rimapayasqaymantaq, khatatatispa sayarirqani. Hinaspataq payqa niwarqan: Ama manchakuychu, Daniel; imaraykuchus ñawpaq punchawmanta pacha sonqoykita churanki entiendenaykipaq, hinaspa Diosniykipa ñawpaqenpi kikillaykita humillakunki chastenakuspa, simiykikuna uyarikusqañam karqan, hinaspa simiykikunaraykun hamuni’ (versículos 11, 12).”

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“¡Imaynataq hatun yupaychayta Danielman qawachin Hanaq Pachanpa Kikin Hatun Kaynin! Payqa mancharisqa sirviqninta sonqochan, hinaspataq aswan takyachin, mañakusqan hanaq pachapi uyarisqa kasqanta. Chay kallpawan hunt’asqa mañakuyman kutichinapaqmi angil Gabriel cachasqa karqa Persia nacionpa reypa sonqonta kuyuchinampaq. Kimsa simana tukuy Daniel ayunaspataq mañakuspa kashaqtinmi chay monarcaqa Diospa Espiritunpa sonqoman chayasqan yuyaychaykunata hark’arqa; ichaqa hanaq pachaq Príncipen, Arcángel Miguelmi cachasqa karqa, chay sinchi sonqoyuq reyqpa sonqonta tikranampaq, Danielpa mañakuyninman kutichinapaq huk sut’i ruwayta ruwanampaq.”

“‘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…. 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’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Hinaspa chay hina simikunata noqaman rimaruspan, uyaayta pampaman churani, hinaspan upallaq tukurqani. Hinaqtinpas, qhawariy, runakunaq churinkunaman rikch’akuq hina hukmi simiykunata llamk’arqan…. Hinaspan nirqan: Ancha munasqa runa, ama manchakuychu; thak kay qampaq kachun; kallpachakuy, ari, kallpachakuy. Pay noqaman rimaruspanmi kallpachasqa karqani, hinaspan nirqani: Señorniy rimachun; qanmi kallpachawarqanki’ (versículos 15–19). Danielman rikuchisqa Diospa hatun k’anchaynin ancha hatun karqan, chayraykun qhawariyta mana atirqanchu. Chaymantan hanaq pacha kachaqnin qayllayninpa lliphiy k’anchayninta pakarqan hinaspan profetaman rikurirqan ‘runakunaq churinkunaman rikch’akuq hina huk’ (versículo 16). Diospa atiyninwanmi cheqaq kayniyuq, iñiyniyuq kay runata kallpacharqun, Diosmanta payman apachisqa willakuyta uyariyninpaq.”

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“Danielqa Ancha Hatun Altísimo Diospa sapa sonqoyoq sirviqnin karqan. Paypa unay kawsayninqa Hunt’asqa karqan allin, sumaq rurasqankunawan Señorninpaq servicionpi. Paypa caracterninpa ch’uyanchaynin hinaspa mana kuyuriq cheqaq kayninqa hukllaña tupanku sonqonpa humilde kayninwan hinaspa Dios ñawpaqpi llakikuyninwan. Yapamanta nisunchik: Danielpa kawsayninqa Diosmanta hamuq qelqasqa rikuchiymi cheqaq santificaciónta.” Santified Life, 49–52.