Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
Danielpa chunka hukniyuq qhapaqta chunka hukniyuq capítuloq chunka versículonqa, ukhunpi kaq willakuyta hinallataq hawapi kaq willakuytapas “fortaleza” nisqa simiwan huñuchin. Chay ruwasqan tinkuchiyqa Isaíaspa soqta chunka pichqa watayuq profecíanwan, hawapi profecíapi “fortaleza” nisqata Rusia kasqanta reqsichin, hinallataq ukhunpi “fortaleza” nisqata templomanta, maytaq Cristo chay kikin historiapi hatarichin. Hawa fortalezaqa, mayqanpas chunka kinsa hukniyuq versículopi kashan, “santuario de fuerza” nisqawan reqsichisqa, kay pachapi reyta utaq reino-ta sut’ichan. Ukhunpi fortalezaqa, utaq ukhunpi santuario de fuerzaqa, chay templo kashan, maytaq Pactoq Mensajeron tawa chunka soqta watapi hatarichin.
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
Chay temploq ancha santo kaq cheqninpi (llaqta amachaq wasipi), Diosqa hanaq pachapi tiyashan.
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
Daniel qillqapi iskay hebreo simi “santuario” nisqaman tukuychaykusqa kanku. Hukninqa “miqdash” nisqanmi, hukninnaq “qodesh” nisqan. “Miqdash”qa huk wakin yupaychana wasi mana cheqaq Diosta yupaychana kaptinpas, utaq Diospa santuarionta, utaq huk sinchi amachakuna cheqtapas niyta atin. “Qodesh” nisqataq Bibliapiqa Diospa santuarionta rikuchinallapaqmi hap’ikusqa. Daniel 11 qillqapa kimsa chunka hukniyuq versiculonpi “sinchipa santuarion” (“sanctuary of strength”) nisqa “santuario”qa “miqdash” simimanta tikrasqaqa, chaypi “miqdash”qa Roma llaqtata rikuchin, chaymi Roma paganapas Roma papalpas historiankupi romano kallpapa unanchaqnin. Danielqa iskaynin hebreo simikunata ancha allin yuyaywanmi apaykacharqa. Chay versiculokunapi, Adventismoq chawpi sayaynin rumi hinataq kasqankupi, “santuario” nisqa simita tariyku.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Chaymantam huk santo rimashaqta uyarisqani, hinaspataq huk santo nirqan chay rimashaq cierto santoman: “¿Haykaqkamaqmi kanqa chay rikuy, sapa p’unchaw sacrificiomanta, ch’usaqyachiq huch’anchakuymanta, santuario-tawan ejercito-tawan sarusqa kananpaq?” Hinaspataq pay niwarqan: “Iskay waranqa kimsa pachak p’unchawkama; chaymantaqa santuarioqa pichasqa kanqa.” Daniel 8:13, 14.
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
Iskay iskay versiculopim “santuario” nisqa simiman tikrasqa hebreo simiqa “qodesh” nisqanmi, chayqa Diospa santuarionllatan reqsichin. Chunka hukniyuq versículopi, Roma pagana-ta, aswan sut’inchaspa Roma llaqtapi Pantheon templota reqsichispa, “santuario” nisqa simita tarinchik, ichaqa chay versículopiqa hebreo simiqa “miqdash” nisqanmi.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Arí, payqa hatuncharikurqan chay ejércitoq Príncipen kaman; payraykum sapa p’unchaw sacrificio qichusqa karqan, hinaspan santuarionpa kasqan lugar urmachisqa karqan. Daniel 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
Daniel once chunka huk ñiqin tawa-chunka hukniyuq versículopi nisqa “kallpayoq santuariota” sutichasqaqa hebreo simipi “miqdash” nisqanm, chaytaq tupan hebreo simiwan, chaymi chunka huk ñiqin qanchis hinaspa chunka versículokunapi “fortaleza” hina tikrasqa kachkan. Qanchis versículopi uray llaqtap kamachiqnin Roma llaqtaman cheqllata haykurirqan, hanaq llaqtap kamachiqnintataq prisionero hina apakapurqan; imaraykuchus payqa fortalezaman haykurirqan. Ichaqa chunka versículopi hanaq llaqtap kamachiqninqa “fortaleza” nisqamanlla wichariykuq, manam ukhuman haykunchu; imaraykuchus payqa suyuyninpa hinaspa Egiptopa tinku muyuriyninpi sayarqan. Raphia tinku muyuriyninpin qatiq versículopi rimarisqa kanan karqan. Chunka huk ñiqin tawa-chunka hukniyuq versículopi “kallpayoq santuario” nisqaqa “fortaleza”-pa “miqdash” nisqanmi.
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
Raphiapi lindiru pampapi maqanakuqa Ukraniapi lindiru pampapi maqanakuypa rikch’ayninta rikuchin. Chay profétic historiata reqsisqa kananpaq hamut’anapaqmi “uma” nisqaqa reino utaq rey kasqanta, paypa kallpanpa pukllan wasinta kasqanta; ichaqa profecíaqa huk ukhupi cheqaq kayta hinallataq huk hawa cheqaq kaytapas rimarin. Hawa línea nisqapaq “sanctuary of strength” nisqaqa “miqdash” santuario nisqawanmi sut’ichisqa kachkan; ukhupi línea nisqapaq “sanctuary of strength” nisqaqa “qodesh” santuario nisqawanmi sut’ichisqa kachkan.
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
1844manta 1863kamaqa huk proféticahina historiapa siq’inmi, chaymi pachak tawa chunka tawa waranqa sellasqa kasqanta rikuchin. Iskay waranqa pichqa pachak iskay chunka watakuna ch’iqchisqa kaynin, norte reinopa contra, 1798 watapi tukukapun; chay hina kikin iskay waranqa pichqa pachak iskay chunka watakuna siq’i, sur reinopa contra, 1844 watapi tukukapun. Chay iskay siq’ikunaqa runa kaypa uray naturalezanta hinallataq hanaq naturalezanta reqsichin. Uray naturalezaqa, norte reinowan rikuchisqa kaq, cuerponmi; hanaq naturalezaqaqa umanmi. Umaqa reinopa capitalninmi, hinallataq reymi. Kay rikuchinapaqmi Cristoqa Judáta, sur reinota, akllarqan sutinta churaypaq, capital llaqtataq Jerusalénmi. Jerusalénqa cheqaq kallpapa santuarion kasqan maymi; chay santuario ukhupitaq reypaq trono wasin kan, paymi umakunaq.
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqaqa 1856 watapi qhipa sellay chiqaqsimi karqa, huk unanchata llamkayta tukuchinampaq kallpachaspa. 1844 watamanta 1863 watakama, Cristoqa wiñaypaqmi Divinidadninta runakaywan huñunayta munarqa, ichaqa runakunaqa hatarirqanku.
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
Chay p’unchaypiqa mana atirqanchu runapa uray naturaleza-ninta tikrayta; chayqa paypa iskay kaq hamuyninpi ruwakunanmi. Chaymantaqa runapa hanaq naturaleza-ninta paypa rikchayninman tikranqa, runakunaq umanta Divinidadpa umanwan huñuchispa. Umanqa reinoq hatun llaqtanmi karqan. Umanqa rey karqan; hinallataq Cristo, Divinidadwan runakaynin huñusqanmanta tikrayta ruwaspа, runakaypa hinaspa Divinidadpa umanta huñun Jerusalén llaqtapi santuario ukhupi, Aswan Santu Lugarpi, maypichus Cristo Taytanwan tiyarin.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
Atipaqmanmanmi, paymanmi qomiyta qoysaq ñoqawan kuska tiyaykuchun trono ymanapi; imaynan ñoqapas atipaykurqani, chayhinataq Taytaywan kuska tiyaykusqani paypa trono ninqanpi. Rinriyuq kaqqa, uyariychun Espíritu ima nisqanta iglesiakunaman. Apocalipsis 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
Cristo prometenmi, paykunaqa (Laodicea runakuna), Pay atipakusqan hina atipaqkuna (hinallataq Filadelfia runakuna tukuspa), Paywan kuska tiyachisqa kanqaku hanaq pachapi.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
Chaytaqa Cristo Jesúspi ruraran, wañusqakunamanta payta hatarichispa, hanaq pacha cheqakunapi kikinpa paña makinman tiyachispa, … hinaspataq ñoqanchiktapas kuska hatarichiwanchik, hanaq pacha cheqakunapi Cristo Jesuswan kuska tiyachiwanchik. Efesios 1:20, 2:6.
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
Ezequielpa iskay k’aspinkunapa huñunakusqanqa (runakayninwan Divinidadwan) hunt’akun Diospa kallpayuq santuarionninpi (qodesh), chay pachallapi kallpayuq pukaraqa (miqdash) riqsichisqa kashan hina sut’ichasqa llave profética kasqanta, mayqinmi t’inkichin iskayninmanta ukhu chhikanpiwan hawapi chhikanpiwan profeciapa siq’inkunata, chaymanta Gabriel hamuspa Danielta entiendachinanpaq imam kananta Diospa llaqtanman chay pachapi sellakuyta rurashaq huk pachak tawa chunka tawa waranqa runakunapa. Cristoqa munarqan kay llamk’ayta hunt’ayta historiapi Milleritakunapa ukhupi, ichaqa llamk’ayqa hark’asqa karqan 1863 watapi hatarikuyninrayku; ichaqa 1844 watamanta 1863 watakama historiaqa manaraq chinkanchu, aswanpas qhiparin huk siqi hina, mayqinmi rikuchin chay munasqa llamk’ayta.
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
Daniel pusaq chunka hukniyuq kaq kapitulopi chunka kaq versículonmi, chunka hukniyuqmanta chunka pichqayuqkama versículokunapa ukhupiwan hawapiwan willakuyninta entiendenapaq llave nisqa kaqta apamun; chay versículokunam 2014 watapi profecía historiaykuman chayamurqa. Chunka kaq versículonmi 1989 watata reqsichin, chaymi pachak tawqa tawa chunka tawa waranqa akllasqakunapa reformación kuyuyñinpi pacha tukukuyninqa; ichaqa hinallataqmi chaypi llave kaqta hapin, chaywan 2014 watata sellado historiapi huk waymark kasqanta reqsinapaq.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
22 punchaw, octubre killapi, 1844 watapi, Paktopa Kachaqa mana yuyasqa hina hamurqa paypa sayarichisqan temploman. Chay ñanrikch’ana rikuchin 11 punchawta, setiembre killapi, 2001 watapi, maypachachus kimsa kaq angel yapamanta chayamurqa, qanchis kaq trompetapas yapamanta waqyarillayta qallarisqa. Chaymantataq 1840 watamanta 1844 watakama kaq historiapas yapamanta hunt’akunankurqa, imaraykuchus 11 punchawpi, agosto killapi, 1840 watapi uraykamusqa angelqa mana pisipaschu karqa, aswanpas Jesucristo kikinmi karqa, hinaspa paypa llamk’ayninqa kay pachata k’ancharichiy karqa paypa hatun k’anchayninwan.
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840manta 1844kamaqaqa hinallataq September 11, 2001mantapacha qayllamanta hamuq Domingo kamachikuykama sut’inchan, imaynan 1844manta 1863kamaqa September 11, 2001mantapacha qayllamanta hamuq Domingo kamachikuykama sut’inchasqanta hina. Paní Whiteqa 1844 watapa historianta chakatawan tupachin, chakataq iskay historiakunapa rakisqanmi, sapaqnin kimsa wata chuskachayuq, iskayninku hukwan huk allinta tupasqa kanku. Chakataqa sayachinmi ñawpaq historia, 1840pi qallarispa 1844pi tukukuq, hinallataq qhipa historia 1863kama, iskay paralelo historiakuna kasqankuta; iskayninku sellakusqa pacha kasqanta sut’inchanku.
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
Ñawpaq siq’i 1840 watamanta 1844 watakama rikuchin Filadelfia sutiyuq Advientista runakunaq atipayninta; huk siq’itaq 1844 watamanta 1863 watakama rikuchin Laodicea sutiyuq Advientista runakunaq pantasqankuta. Iskay clase runakunaqa Daniel pusaq chunka kapitulpim rikuchisqa kanku, chaypi Danielqa, pachak tawa chunka tawayoq waranqa sellasqa kasqan tiempopi atipaq yachaq ñusta sipaskunata rikuchispa, mosqoyta rikarqan; ichaqa paywan kashaqkunaqa chay mosqoymanta ayqekurqanku.
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. Daniel 10:4–7.
Ñawpaq killapa iskay chunka tawayuq p’unchawninpi, ñoqaqa hatun mayu patapi kasharani, chay mayuqa Hiddekel sutiyuqmi. Chaymantataq ñawiykunata oqarispa qhawarirqani, hinaspa qhawarirqani huk runata, linu p’achawan p’achasqa, chay runapa sikinpi Uphazmanta allin quriwan watasqa. Kurkunpas berilo rumi hina karqan, uyanpas llipyaypa rikch’aynin hina, ñawinkunapas nina qhapaq mecha hina, makinkunapas chakinkunapas llump’aq antamanta pulidosqa hina rikurirqan, siminmanta rimayninpa kunkaqapas achka runakunaq kunkaqnin hina karqan. Ñoqa Daniel sapallaymi chay rikuyta rikurirqani; ñoqawan kashaq runakunaqa mana chay rikuyta rikurirqankuchu. Ichaqa paykunaman hatun katkatay urmaykurqan, chayrayku pakakuyta ayqekurqanku. Daniel 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
Daniel qanchis kaq capítulo-pi, Daniel waqllaq mikhuq uywakunapa rikch’ayninta rikusqan qhipaman, Gabriel hamuspa chay rikch’ayta sut’incharqan.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
Ñuqa Danielqa, sonqoymi llakisqa karqa cuerpoy ukhupi, umaypa rikuykunaqa turbarqa. Chaypi sayaqkunamanta hukman qayllaykurqani, hinaspa tapurqani kay tukuy imakunamanta cheqaqta. Chhaynaqa paymi willawarqa, hinaspa yachachiwarqa kay imakunapa sut’inchayninta. Daniel 7:15, 16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
Danielpa qanchis pusaqniyuq kapitulupeqa, Danielqa santuaripi kaq uywakunamanta rikch’ayninta qhawisqanmanta qhipaman, Gabrielta hamuspa rikch’ayninta sut’inchananpaq.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Hinaspanmi, noqaqa, arí Daniel, chay rikuyta rikuspá, sut’inchasqanta mask’arqani; chaypim, qhaway, ñawpaqiypi sayarqa runapa rikch’aynin hina. Hinaspanmi uyariqani runapa siminta Ulai mayu patakunapura, qayaspa nisqanta: Gabriel, kay runata kay rikuyta entiendenanpaq ruraspa. Daniel 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
Daniel qanchis pusaqniyuq t’aqapi, Danielqa Jeremiaspa reqsisqan watakuna yupaymanta unanchasqa kasqanta, hinallataq Moisespa qillqasqankunapi iskay hina rikuchisqa kasqanta—ñakay hina chaymanta Diostaq juramenton hina—entiendekusqan qhipaman, Gabriel hamuspa chay rikch’ayninta sut’inchananpaq.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; 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. Daniel 9:20–22.
Hinaspa rimashaspay, mañakushaspay, huchayta huchallikuspay, llaqtay Israelpa huchantapas willakuspay, Diosniy Jehovápa ñawpaqenman ruwakusqayta apaspa Diosniypa ch’uya orqonrayku; arí, hinaspa rimashaspay mañakuypi, qallariyninpi rikurqani chay ricuynipi Gabrielta nisqa qhariqa, utqaylla phawachisqa hamuspa, chayamuwarqa ch’isi ofrendapa horanpi. Hinaqtinmi yachachiwarqa, rimapayawarqa, nispa: Daniel, kunanmi lluqsimusqani qanta yuyayniyoq, unanchayniyoq kananpaq. Daniel 9:20–22.
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
Chayrayku, kimsa testigokunapi, llapankutaq Daniel qillqamanta, chaypi Gabriel Danielman chunka kaq capitulopi nin: hamusqani qanta entiendenaykipaq imatachus Diospa llaqtanman qhipa p’unchaykunapi pasananpaq; chayqa Gabrielmi Danielpa rikusqan warmi simi “marah” nisqa, causativa visión nisqata sut’inchashan, chaymanta huk clase runakuna ayqekurqanku.
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 10:14.
Kunanqa hamusqani qanman qamta entiendenaykipaq ima pasasqanta llaqtaykikunaman qhipa p’unchaykunapi; chay rikuyqa aswan achka p’unchaykunapaqraqmi kashan. Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
Danielpa rikusqan musquy, iñiqkunata rakisqa karqan, Cristopa rikurimuyninmanta musquymi karqan, iskay waranqa kimsa pachak watakunamanta musquy, ichaqa chay musquypa warmi rimayninmi karqan. Paktuta apaq Chaskaq hina Cristopa usqhaylla rikurimuyninmanta musquyta unanchasqanmanta yachaymi Danielta (hinallataq Danielwan sut’inchasqa kaqkunatapas) Cristopa rikchayninman tikrarqan. Imaynachus “qhepa p’unchaykunapi Diospa llaqtanman chayan” nisqa, chayqa 1840 watamanta 1844 watakama Milleritakunaq willakuyninwanmi sut’inchasqa kachkan, hinallataq 1844 watamanta 1863 watakama Milleritakunaq willakuyninwanpas. Huk t’aqaqa chay musquymanta hatarikuypi ayqekun, huk t’aqataq iñiywan Cristota qatikun Aswan Santísimo Cheqaman haykunanpaq, paywan kuska hanaq pachapi tiyanankupaq.
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
Ichaqa Gabriel rikch’ayta rimarichispa, maypichus Diospa qhepa p’unchaykuna llaqtan runakuna Cristoq rikch’ayninman tukuchisqa kanku, chaypi payqa kay pachapa hawa historianta qhawachin. Danielpa Cristomanta rikch’ayninqa Gabrielpa rimarichisqanpi qhawarikuq karqa pachak tawa chunka tawa waranqa sellosqa runakunapa sellosqa pacha historianta, hawa historianta. Gabrielpa rimarichisqanpi 11 septiembre 2001 watapa historianta chayamusqanchik chayqa, versículo dieciséispi domingo ley manaraq hamuqmanta ñawpaqta nisqa historiaqa reqsikuyta atin sapallan yachaypa llavewan, mayqinchus versículo chunkaqpi “fortaleza” nisqawan rikuchisqa kachkan chaywan. 11 septiembre 2001 watapi sapa rikch’aypa rurayninqa qallariq karqa mast’ariyta, muyu muyupi hina.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Hinaspaq Señorpa simin chayamuwarqan, nispa: Runaq churin, ¿ima rimaymi chayqa Israel allpapi kankichikpa, nispanku: “P'unchaykuna unaykama aysakunku, llapa rikuykunapas mana imapipas tukunku” nispa? Chayrayku paykunata niy: Kayhinatan Señor Dios nin: Kay rimayta tukuchisqayki, manataqmi kutin Israelpi rimayhina apaykachanqankuchu; aswanpas paykunata niy: P'unchaykuna qayllamñan kachkan, sapa rikuyq paqarisqanpas hunt'akunñan. Manañam Israel wasipi kanqachu yanqa rikuy, nitaq misk'i simiwan umalliq watuq kaypas. Ñoqaqa Señor kani; rimasaq, rimasqay simitaq hunt'akapunqa; mana ñataqmi unaychasqachu kanqa. Qankunapa p'unchayninchikpi, awqanakusqa wasi, simita rimasaq, hinaspa chayta rurasaq, nispa Señor Dios nin. Yapamanta Señorpa simin chayamuwarqan, nispa: Runaq churin, qhawariy, Israel wasimanta runakuna ninmi: “Paypa rikusqan rikuyqa achka p'unchaykunapaqmi hamun; karu tiempo-kunamantaqmi willakun” nispa. Chayrayku paykunata niy: Kayhinatan Señor Dios nin: Manam mayqen simiykunapas unaychasqa kanqachuña; aswanpas rimasqay simiqa rurakapunqan, nispa Señor Dios nin. Ezequiel 12:21–28.
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
Tukuy chay willakuy rimayniyuq muyu-kunamanta, mayqenkunachus huk willakuy rimayniyuq muyu-kunapa ukhupi muyurqanku chay historiapi, kan huk muyu maymantachus qispichisqa yachachiy willakuy qhepa p’unchaykunapi willakuyta yachaqkunaman yachachirqan: chaymi muyu, maywanmi paykunapa wiñay kawsayninku nisqa destino nirqanku, kamachisqa kanqa. Siki siki hina, chay muyuqa Danielpa rikusqan visión nisqa kananmi, mayqenchus payta Cristo-p rikchayninman tukuchirqan; chaymi chay visión, Diospa llaqtanman qhepa p’unchaykunapi ima pasasqanta reqsichiq.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señorqa sut’ita rikuchiwashan, animalpa unanchanqa kamasqa kanqa manaraq gracia p’unchay tukukunankama; imaraykuchus chayqa Diospa llaqtanpaq hatun prueban kananpaqmi, maynenwan wiñay kawsayninpa tukuy destino ninanqa kamachisqa kanqa. Qanpa sayaynikiqa hina mana tupaq kuskanchakuykunawan junt’asqa ch’iqmi, chayrayku aslla runakallan pantachisqa kanqaku.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13 nisqapi kay yachachiyqa sut’inchasqa rikuchisqa kachkan; [Apocalipsis 13:11–17, citado].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kaymi pruebaqa Diospa llaqtan runakuna sellasqa kanankupaq ñawpaqta hap’inqanku. Llapa Diosman cheqaq kasqankuta rikuchiqkuna, Paypa kamachikuyninta waqaychaspa, hinaspa llulla sábadota mana chaskispa, Señor Dios Jehovápa unanchan uranpi churakunku, hinaspa kawsaq Diospa sellonta chaskinqaku. Ichaqa hanaq pacha paqarimuq cheqaqta saqespa, domingo sábadota chaskiqkunaqa, bestiapa unanchanta chaskinqaku.” Manuscript Releases, volumen 15, 15.
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
Pruebata, “uywaqa rikch’ayninpa” prueban nisqa riksiq, iskay rakiyuqmi. Chayqa, profecía yachaq yachachiqpaq mañakunmi, “uywaqa rikch’aynin” wiñayninta reqsinanpaq, mayqanpas iglesiatawan estadotawan Estados Unidos llaqtapi huñusqanmanta, domingo ley manaraq hamuqtin. Hinallataqmi, chayqa prueba kaspa, Danielwan rikch’asqa runakunapi icha ayqeqkunapi, “uywaqa rikch’ayninta” utaq Cristopa rikch’ayninta paqarichin. Rakiyqa sayarin imaynachus chay vírgenes nisqakuna “kay hatun visiónta rikunku” Daniel hina, utaq visiónmanta ayqekunku chayman hina. Chay hatun visiónta rikuypaq llaveqa “fortaleza” nisqa simipi rikuchisqam.
We will continue this study in the next article.
Qatiq qelqaq qillqapi kay yachayta qatiqkusunchik.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
Juanman atiyniyoq angel, Juanman yachachiq, manam huk runallachu karqa, aswanqa Jesucristo kikinmi karqa. Paqayniyuq allpa patapi pañan chakinta churaykuspa, lloq'e chakintataq qochapi sayachisqan, rikuchin imayna ruwanasqanata hatun ch'aqwaypi tukukuynin p'unchaykunapi Satanáswan. Kay sayaynin sut'inchan tukuy kay pachapi llapa atiyninwan kamachikuyninwan qhapaq kasqanta. Chay ch'aqwayqa wiñay p'unchaymanta wiñay p'unchaykama astawan kallpachakuspa, astawan takyaqmi karqa, hinallataq chay hinam kanqa tukukuq rikch'ayninkama, maypachachus tutayay atiqkuna sumaq yachaywan llamk'asqanku aswan pataman chayanqa. Satanás, mana allin runakunawan hukllachasqa, llapa kay pachatawan iglesiakunatapas pantachinqa, cheqaq kayta munakuyta mana chaskiqkunata. Ichaqa chay atiyniyoq angelqa uyariyta mañakun. Hatun qapariyniyoqwanmi qaparikun. Paq qaparikuyninpa atiyninta kamachikuynintawan rikuchinan tiyan, cheqaq kayta hark'aypaq Satanáswan hukllakuykusqakunaman.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
Kay qanchis illapakunapa rimayninkuna rimarisqankumanta qhipaman, Juanman kamachikuy hamun, Danielman hina huch’uy libromanta nisqa kasqanmanta: “Qanchis illapakunapa rimarisqankuta sellay.” Chaykuna hamuq p’unchawkunapi pasaq ruwaykunamanta kanku, ñawpaqchasqa kasqankuman hina rikuchisqa kanqaku. Danielqa p’unchawkuna tukukuyninpi paypaq rak’isqa cheqanpi sayanqa. Juanqa huch’uy libro kichasqa kasqanta rikun. Chaypim Danielpa willakusqankuna allin cheqanta hap’inku ñawpaq, iskay kaq, kinsa kaq angelkunapa kayninkunapi, kay pachaman qusqakunanpaq. Huch’uy libro kichakuyqa pachamanta willakuy karqa.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Danielpa qillqankunaqa Apocalipsiswan hukllam kanku. Hukninqa willakuymi; huknintaq rikuchisqam; hukninqa wichqasqa qillqaqmi, huknintaq kichasqa qillqaqmi. Juantaq uyarisqa illapa qaparikuyninkuna rimarisqankuta, ichaqa ama qillqanampaqmi kamachisqa karqa.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Juanman qusqa sapa k’anchay, qanchis illapakuna nisqapi rimarisqa karqan, huk sut’i rikuchiy karqan ima pasaykunam ñawpaq kaq huk ñiqin angelpa willakuyninwan iskay ñiqin angelpa willakuyninwan uraypi ruwakunqa chaykunamanta.” The Seventh-day Adventist Bible Commentary, volume 7, 971.