The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Rusia llaqtata 2014 watapi Ucranian awqanakuyta qallarisqanmanta atiyniyuq kasqanta reqsinapaq llaveqa “pukyu sinchi waqaychana” nisqami; chayqa umallam, ichaqa suyupa umallantaq, icha capitalnintaqmi. Runa temploqa umamanta hinaspa cuerpomantam ruwasqa. Umaqa aswan hanaq kayninmi, cuerponaqa aswan uray kayninmi. “Qanchis kuti” nisqa, 1844 watapi tukukuq, chaymantataq Jerusalénwan huñusqa kanan karqa, imaraykuchus Jerusalénqa Judápa uman karqa. Jerusalénpi templo ukhunpi reypa tiyanan karqa, paymi Jerusalénpa uman karqa, Jerusalénqa Judápa uman karqa. Divinidadwan humanidadwan tinkuchisqa, pachak tawa chunka tawayuq waranqa sellasqa kasqanta rikuchiq, “Cristopa yuyayninta” chaskisqahina sut’inchasqam. Yuyayqa aswan hanaq kayninmi, chayraykutaq payqa “uma” nisqam.
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Danielwan rikch’ayninpi sut’ichasqa runakuna chay warmi-kamaq rikch’aynita qhawaspa, paykunaqa Cristopa rikch’ayninman tukunanpaq paykunata tikraq chay rikch’aynita qhawaspanku, Cristopa yuyayninta chaskinku; paymi iskay kaq Adán, hinaspa espírituymi. Chay pachapiqa paykunapa cheqaq aycha-yuyayninku, ñawpaq kaq Adánmanta wañusqa urmamuy qhepaman paqarisqanmantapacha chaskisqanku, paypa kamaqninkuna allinchasqa ordenninta tikrasqan qhepaman, chacataman chacatasqa kachkan. Diospa kamachikuyninwan maqanakuy aycha-yuyay, mayqintachus paykuna mana kikinkupa akllayninkuwan, aswanpas paqarisqankupi chaskirqanku, chayqa Cristopa yuyayninwan rantisqa kachkan, mayqintachus paykuna kikinkupa akllayninkuwan chaskinku, hinaspa Diospa kamachikuyninman hunt’asqa kasukuywan kusisqa. Chaymantaqa paykunapa mushuq yuyayninku, hinaspa Cristopa yuyayninpas, huk yuyayllaña kanku, iskayninku kuska hanaq pachapi tiyana patapi tiyanku. Templopiqa kan huk cheqa maypichus Diospa tiyanan kashan, hinaspa runakunaqa, Diospa rikch’ayninman ruwasqa kasqankurayku, templopi huk sut’i cheqayoq kanku, Diospa kachariyninpaq ruwasqa.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Chayqa mayqanqa mana kachkanchu paykunapa uray kaq kayninkupi, chayqa hanaq llaqtamanta qhapaq suyuwan rikuchisqa. Aswanqa kachkan chay mayqanpi, urin llaqtamanta qhapaq suyuwan rikuchisqapi, maypichus Dios akllasqa sutinta churayta, chay sutinqa kayninmi. Chay mayqanqa Jerusalén llaqtapi kachkan, ichaqa Judápa uma llaqtan hina, Jerusalénqa umanmi; ichaqa uma llaqtapa umanqa reymi. Jerusalén llaqtaqa akllasqa karqan uma llaqta kananpaq, hinallataq akllasqa karqan maypichus Dios templonta churananpaq. Chaymanta Templonpi tronnonta churarqan. Urin qhapaq suyuqa runapa aswan hanaq kayninta rikuchin, ichaqa hinallataq reypaq huk sapaq trono wasita kan. Hermana White chay mayqanta “alma-pa llacta amparaq” nispa sutichan. Huk llacta amparaqqa, sut’inchasqa hina, huk pukaraqmi.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Llapa sonqota Diosman qusqa kananmi; mana chayqa, Diospa cheqaq kayninqa manam kawsaypiwan karakterpipas santoyachiq ruwayniyoq kanqachu. Ichaqa llakikuyllapaq cheqammi, achka runakuna Cristopa sutinta sutichakuqkunaqa manaraqmi sonqonkuta payman qusqakuchkanku ch’uyallapi. Manam hayk’aqpas experienciarqankuchu hunt’asqa rendikuywan p’enqakuyta, cristianismopa mañakuyninkunaman tukuy sonqo qespichisqa kaspa; chayraykun cheqaq kaypa tukuchiq kallpanqa manam kawsayninkupi kanchu; Cristopa munakuyninpa ukhu, llamp’uyaq kallpanpas manam kawsaypipas karakterpipas rikuchisqa kanchu. Ichaqa ancha hatun llamk’aymi Diospa ovejankunata michiypi ruwasqa kayta atinman, ichaqa ura michiqkuna Cristo wan chakatasqa kankuyman chayqa, Diospaq kawsaspanku rebañopa Hatun Michiqninwan yanapanakuspanku! Cristoqa runakunata waqyan imaynatachus pay llamk’arqa, chayhinata llamk’anankupaq. Necesariom aswan ukhu, aswan kallpasapa, aswan atipachiq testimonio, cheqaq kaypa kallpanmanta, imaynachus rikurin chayta creeq kasqankuta niqkunapa practicasqa diosllaman yupaychay kawsayninpi. Qespichiqpa munakuynin sonqopi kaspaqa sut’i tikrayman pusamunqa, imayna llamkaqkunaqa chinkariq almasrayku llamk’anku chayta. Cheqaq kayqa alma llaqtapa pukllayninpi tiyaruptinqa, Cristoqa sonqopi tiyayta qallarin, hinaspan runa yanapaq ninman: ‘Cristowan kuska chakatasqañam kani; chaywanpas kawsaniraqmi; ichaqa manam ñuqachu, aswanpas Cristo kawsan ñuqapi; kunan aypi kawsasqay kawsaytaqa Diospa Churinman iñispa kawsani, paymi munawarqan, hinaspan ñuqarayku kikinta qurqan.’” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“alma-pa hatun wasi”qa maypin “Cristo tiyarisqa kamachiq hina kachkan” chaymi. Cristo-pa tiyarispa kamachiq kayninqa hunt’akun aycha chakatasqa kaptinmi, hinaspa aychataqa Pablo-pa sut’inchasqanman hina uray kaq kawsaymi, chaymi norte reinoqa. Chayraykun norte reino-pa profecianqa 1798 watakama chayarqanlla. Uray kaq kawsayqa mana Divinidadwan huñunakuy atinqachu; iskay kaq hamuyninpi ñawi ñipillapi hina tikrasqa kananmi. Sur reinoqa, maypichus “uma” kaq Jerusalén karqan, hinallataq “uma” kaq santuario karqan, 1844 watakama chayarqan, imaraykuchus hanaq kaq kawsayta rikuchirqan, mayqinchus aychata chakatanata akllayta atinman, hinaspa iñiywan Ancha Santísimo Lugar-pa hatun wasinman yaykuyta, Cristo wan kuska tiyana patapi tiyayta. Maypinchus chay huñunakuy, chay tiyarispa kamachiq kaypas ruwakun, chayqa runa templo-pa hatun wasinpin. Chunka kaq versículo, chunka hukniyuq capítulo ukhupi, umataqa fortaleza nisqatan sut’inchan; ichaqa chay chiqaqa Isaías-pa testigowanmi sayachisqa, mayqinchus mañan fortaleza-manta (hatun wasi-manta) chiqaqta hawa kaq, ukhu kaq aplicacionninkunapi allinta entiendenanchikpaq.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Diospa siminqa kanqa ñoqanchispa espíritupaq mikhunanchis. “Ñoqaqa kani kawsay t’anta,” nispa Cristo rimarqan; “pipas ñoqaman hamuqqa manan hayk’aqpas yarqaymanqachu; hinaspa pipas ñoqapi creenqa manan hayk’aqpas yakuymanta muchuyta rikunqachu.” Kay pachaqa chinkachkasqa kachkan chuya, mana chaqrusqa cheqaq kaqta mana haywasqanmanta. Cristoqa cheqaq kaqmi. Paypa siminkunaqa cheqaq kaqmi, hinaspa paykunapim aswan ukhu niy kanan kachkan, manam qawanallapi rikurimuqllachu; chaynataqmi mana hatun rikch’aynin ukhumanpas aswan ancha chanin kanku. Santo Espiritumanta kawsarichisqa yuyaykunam kay simikunapa chaninta reqsinkaq. Ñawinchiskuna santa ñawi hampiwan llusq’asqa kaptinqa, atisunchismi cheqaq kaqpa ancha chanin rumi-kunata reqsiyta, ichaqa hawaman urapi pampasqa kaptinpas.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Cheqaqaqqa llamp’u, sumaq allinchasqa, hanaqchasqañam. Chayqa carácter-ta moldeaspaqa, almaqa wiñan diosmanta hamuq influyunchiswan. Sapa punchawmi cheqaqaqqa sonqoman chaskisqa kanan. Chhaynapiqa mikhunchik Cristopa siminkunata, paymi willakun chaykunaqa espíritu kawsaywan kasqanta. Cheqaqaqqa chaskisqa kasqanmi sapa chaskiqta Diospa wawanchikman tukuchin, hanaq pacha herederonman. Sonqopi munasqa waqaychasqa cheqaqaqqa manam chiri wañusqa qillqachu, aswanqa kawsaq kallpamin.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Cheqaqaqqaqa, Diosmanta hamuqqa kaspa. Cristo hina kay rurayninman runapa karakternta kamachiy pi cheqaqaqqa imapas hukkunamanta aswan kallpayoq, aswan atiyniyoqmi. Chaypiqa kusikuypa hunt’asqanmi kachkan. Sonqopi munasqa waqaychasqa kaptinqa, Cristopa munakuyninmi ima runapa munakuyninmanta aswan akllasqa kan. Kaymi Cristianismo. Kaymi Diospa munakuynin almapi. Chaynaqa ch’uya, mana ima lawqhayuq cheqaqaqqa kayninpa sinchi llaqtanpi tiyaykukusqa. Kay simikuna hunt’akunku: ‘Musuq sonqotapas qosqayki, musuq espiritutapas ukhuykipi churasaq.’ Kawsayninpiqa nobleza kanmi, pichus cheqaqaqa kawsachiq kallpanpa kamachiynin urapi kawsan, llamk’an chay runapa.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Chay profétika historiapaq rikch’ayninmi Daniel qillqapa chunka hukniyuq capítulope qallarin, imaynachus iskayniyuq versículopi, soqtayuq kaq, qapaq aswan qhapaq presidentepas, umaman tinkun, chaymi Rusia, chunka hukniyuqmanta pichqayuq versículokunapi. Chay historiapiqa soqtayuq presidenteqa qanchisniyuqmanta kaq pusaqniyuqman tukunqa, paymi kamachinqa Estados Unidos llaqtapi iglesiapas estadopas huñunakuspa, mana ch’uya huachuyta versículo chunka soqtaqniyuqpi hunt’achkaptinku, qayllamanta hamuq domingo leypi.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Chay llaqtaman hoqarisqa unanchaqa llakichisqa kanqa, hinaspataq kimsa p’unchaw huk kuskan p’unchaw unaypi wañunqa, chayqa Daniel chunka nisqapi iskay chunka hukniyuq p’unchawmi. Danielpaq iskay chunka hukniyuq waqaychasqa p’unchawkuna tukukuyninpi, chaymi iskay testigokunapa callepi wañusqa kasqankumanta kimsa p’unchaw huk kuskan p’unchaw wañuy tukukuyninpas, paykunaqa Ezequielpa qochapi kaqkuna, wañusqa ch’aki tullukuna kaspa—huk profetapa willakuyninmi wañusqakunata kawsayman kutichimun. Chay rurayqa Daniel chunka kaq capitulopi, kimsa taksawanmi rikuchisqa kachkan.
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. 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 10:4–14.
Hina ñawpaq killapa iskay chunka tawayuq p’unchawninpi, noqaqa karqani hatun mayu patapi, chaymi sutinqa Hiddekel. Chaymantataq ñawiykunata oqarirqani, qhawarirqanitaq; hinaspan qhaway, huk runata rikurqani lino p’achawan p’achallisqata, sek’enpi Uphaz llaqtamanta sumaq qoriwan wachk’asqata. Cuerponpas berilo rumi hina karqa, uyantaq llipyay nina hina rikurirqan, ñawinkunataq nina mechakun hina, makinkunapas chakinpas llump’aq bronci pulidomanta hina llimp’iyuq karqa, simin rimayninpas askha runakunapa kunkaqninkuna hina karqa. Noqa Daniel sapallaymi chay rikuyta rikurqani; noqawan kashaq runakunaqa mana rikurqankuchu chay rikuyta. Ichaqa sinchi khatataymi paykunaman urmaykurqa, chayraykun pakakuyta ayqekurqanku. Chaymi sapallayta saqesqa qhepakurqani, hinaspan kay hatun rikuyta rikurqani; manataq kallpallaypas qheparqachu. Sumaq kayniypas ukhupi ismusqa hina tukupuwarqa, manataq ima kallpallaytapas waqaycharqanichu. Chaywanpas paypa simin rimayninta uyarirqanipuni; simin rimayninta uyarispaqa, uya uraypi allpaman churakusqa, sunqu puñuypi hina urmarqani. Hinaspan qhaway, huk maki llamk’awarqun, qonqoriykunaman, makiykunapa pampankunaman sayariychiwán. Hinaspan nimuwarqa: “Daniel, ancha munasqa runa, qanman rimashqay simikunata entiéndey, hinaspa derechota sayariy; kunanqa qanman kachamusqa kani,” nispa. Chay simita niwayta tukuruspanqa, khatatashaspaymi sayarirqani. Hinaqtinmi niwarqa: “Ama manchakuychu, Daniel; imaraykuchus ñawpaq p’unchawmanta pacha sonqoykita churanki entiendenaykipaq, hinaspa Diosniykipa ñawpaqenpi kikikita ñak’arichinaykipaq, simiykikuna uyarikusqaña karqan, noqataq hamurqani simiykikunarayku. Ichaqa Persia suyupa kamachiq príncipen huk iskay chunka hukniyuq p’unchawkama hark’awarqa. Ichaqa qhaway, Miguel, umalliq príncipikunamanta huknin, yanapawananpaq hamurqa; chaypitaq Persiaq reykunawan qheparqani. Kunanqa hamuni qanta entiendenaykipaq, ima p’asasqanta llaqtaykiman qhepa p’unchawkunapi; imaraykuchus kay rikuyqa aswan achka p’unchawkunapaqraqmi,” nispa. Daniel 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Danielqa iskay chunka hukniyuq p’unchaykuna waqaychasqanmanta tukukuyninpi kashaqtinmi Cristopa rikch’ayninta rikun, hinaspa Cristopa siminkunatapas uyarin. Diospa rikuylla siminpa, rimasqa siminpa ima rikch’ayninqa iskay clase runakunata t’aqanakuyta paqarichin, hinaspa Danielqa ñanpi wañusqa hina karqa, payqa “ukhu puñuypi” kasqanrayku.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Kaykunata nispa, chaymanta payqa nirqan paykunaman: “Lazaro masinchik puñushan; ichaqa rini, puñuymantan hatarichinaypaq.” Chaymi disipulonkuna nirqanku: “Señor, sichej puñushan chayqa, allianqami.” Ichaqa Jesusqa wañusqanmantan rimasharqan; paykunaqa yuyarqanku puñuypi samakusqanmantachus rimashasqanta. Chaymi Jesusqa sut’ita nirqan paykunaman: “Lazaroqa wañusqanña.” Juan 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Chayqa qhepamanqa Danielta Gabriel ñawpaq kuti llamk’aywan tupaykurqan, paymi willarqan Daniel wañusqa (puñusqa) kashaqtin ima hina hatun llank’aykuna kamachikuypi pasashasqanmanta, hinaspataq kunanqa reqsisqanman hina qhawasqanta sut’inchaspa qhawayta qunanta, chay qhawasqanmi chayraq Danielta Cristo-pa rikch’ayninman tukurachirqan. Chaymanta qhepamanqa iskayñiqin kuti llamk’aywan tupachisqa kanqa, Cristo Kikinwan.
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.
Chayna rimaykunata ñuqaman rimaruspanmi, ñawiyta allpaman churani, hinaspan upalla qhiparqani. Hinaqtinmi, qayllaykamurqan runakunapa churinkunaman rikch’akuq hina huknin, hinaspan simiyta llamk’arqan; chaymanta simiyta kicharispa rimarqani, ñawpaqpi sayaqman nispa: Ay, señorníy, kay rikuyraykum llaquykuna kutimun ñuqaman, hinaspan mana kallpayta waqaychasqachu kani. Imaraykutaq kay señorniypa kamachin kay señorniywan rimayta atinman? Ñuqapaqqa, chaylla pachamanta pacha manam kallpa qhiparqanchu ñuqapi, nitaq samaypas qhiparqanchu ñuqapi. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Kayqaqa paralelo kashan Ezequielpa ñawpaq profecianwan, qanchis chunka qanchisniyuq capitulopi, imaraykuchus iskay profeciakunapi, mayqenkunatataq Ezequielta kamachin wañusqa tullukunaman qechwapi willanaykipaq, ñawpaq kaqmi cuerpokunata rurayta caman, ichaqa chaymantaqa manaraq samayniyuqchu kanku, nitaq atiyniyuqchu kallpayoq hatun ejercitohina. Ezequielpa iskay kaq profecianmi cuerpokuna chaskinku chay tawa wayrakunamanta samayta hinaspa sayarinku hatun ejercitohina, hinaspa Danielpa iskay kaq llank’ayninwan, “manam aswanqa ima kallpaspas noqapi saqesqachu, nitaq samaypas noqapi puchusqachu.” Chaymantataq Danielta yapamanta llamk’anku, tukuy llank’aykunamanta kinsa kutita, Gabrielmantaqa iskay kutita.
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. Daniel 10:18, 19.
Chaymantataqmi kutimusun huk runapa rikch’ayniyuq hina, hinaspa kallpachawarqa. Hinaspa nirqa: “Ancha munasqa runa, ama manchakuychu; thak kay qampaq kachun; kallpachakuy, arí, kallpachakuy.” Pay rimaptiymi noqaqa kallpachasqa karqani, hinaspa nirqani: “Señorníy rimachun; qanmi kallpachawarqanki.” Daniel 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Danielpa kimsa kutiyninmi, Ezequielpa iskay kaq willakuyninmi, chaymi cuerpokunata chakinkunaman sayarichin hatun soldadokuna hinalla. Paypa willakuyninqa chay runakunamanmi rimakun, paykunaqa wañusqa kasqankuta riqsinku, llaquypi kashaspankum, Daniel hina.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Chaymiqa payqa niwarqan: “Wayraman willakuy, willakuy, runapa churin, hinaspa wayraman niy: Kayhinan Señor Dios nin: Tawa wayramantam hamuy, samay, hinaspa kay wañusqakunapa hawanman samaykuy, kawsanankupaq.” Chaymi pay kamachiwasqanman hina willakurqani, hinaspa samayqa paykunaman yaykurqan, kawsarirqankutaq, chakinkumanta sayarirqanku, ancha hatun ejército hina. Hinaqtinmi pay niwarqan: “Runapa churin, kay tullukunaqa tukuy Israelpa ayllunninmi: qhawariy, paykuna ninaku: ‘Tulluykuqa ch’akisqañam, suyayniykuqa chinkasqañam; ñoqaykuqa rakisqa kachkayku.’ ” Ezequiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Señormi Ezequielta kamachin profetananpaq, hinaspataq payqa ninqa paykunaman Israelpa wasinpa testimoniunta: wañusqas kashankum, mana suyayniyuq, hinaspa t’aqasaq. Llakisqa kashanku, Daniel hina, 18 de julio de 2020 p’unchawpa pantasqa willakuyninrayku qollqesqa kashankum; chay hina kawsaypiña, Ezequielqa kamachisqa kashan profetananpaq.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Chaymi rimay, paykunaman niy: Kayhinataq nin Señor Dios: Qhawariychik, ay llaqtay, ñoqaqa kicharisaq sepulturaykichikkunata, hinaspataq orqomusaq sepulturaykichikkunamanta, hinaspataq pusasqaykichik Israelpa hallp’anman. Hinaqtin yachankichikmi ñoqa Señor kasqayta, sepulturaykichikkunata kicharispa, ay llaqtay, hinaspataq orqomusqaykichik sepulturaykichikkunamanta. Espírituytataq churasaq uqhuykichikpi, kawsankichiktaqmi, hallp’aykichikpitaq churasaq; chaymantataq yachankichikmi ñoqa Señor rimarisqayta hinaspa hunt’asqayta, nin Señor. Ezequiel 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Señor, arcángel Miguel kasqaqa, paykunapa sepulturankunata kicharin, hinaspa Apocalipsis chunka hukniyuqpi iskay testigokunata, chaymantataq kawsarichisqa, Santo Espirituta qusqataq sayarinku, hinaqtinmi Santo Espíritu qusqa karqa sepulturankumanta orqosqa kaspanku sayariqkunaman Ezequielpa iskay profecíapi.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Kimsa p’unchawanta huk kuskan p’unchawkamaña, Diosmanta kawsaypa Espíritu paykunaman yaykurqan, hinaspan chakinkupi sayarirqanku; paykunata qhawariqkunamanpas hatun manchay urmaykurqan. Apocalipsis 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Chay ishkay testigokunaqa Moiséswan Elíaswanmi rikuchisqa kanku, chaymantaq Moisespas arcángelpa siminwan kawsarichisqa karqa.
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 1:9.
Ichaqa Miguel arcángelpas supaywan ch’aqwaykuspa, Moisespa cuerponmanta rimanakusqanpiqa, mana atirqachu paypa contranpi millay simiwan tumpayta apamuyta, aswanqa nirqan: “Señorqa qamta piñaykusunki.” Judas 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Micael, Príncipe ha Arcángel, hína i hye a túle ar ampanë Gabriel i Daniel capítulo ten, ar hísë lambë ya yalla neri ar nissi ana coivië.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Señorqa kikinmi hanaq pacha-manta uraykamunqa qapariyninwan, arcángelpa siminwan, Diospa pututunwanpas; Cristopi wañuqkunataq ñawpaqta hatarinqa. 1 Tesalonicenses 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Danielpa kimsa llamk’aykunaqa kikinchasqa kachkan kimsa angelpa kinsa kaq willakuyninmanta Laodicea kuyuyta, chaymanta Philadelphia kuyuyman tikrayta; hinaspa Daniel chunka kaqpi, Laodicea rikch’ayninmanta Philadelphia rikch’ayninman tikrayta hunt’achiq rikuyqa sut’inchasqa kachkan chunka hukniyuq kaq qillqapi sut’inchasqa profetiko historiapi. Chay rikuyqa Ezequielpa nisqan hina sut’inchasqa kachkan kimsa kaq ay paq Islam rikuy hina. 2014 watapi, Rusiaqa iskay kaq proxy guerra-ta qallarisqa. 2015 watapi, aswan qhapaq presidenteqa suqta kaq presidente kananpaq llamk’ayninkunata qallarisqa.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
2020 watapi, chay umalliq, Republicano waqra nisqapa rantinchasqan, “woke” atheo animal mana tukukuq t’uqumanta hamuqpa wañuchisqa karqan, chay watallapitaq Laodicea protestante waqrapas wañuchisqa karqan. 2023 watapi, iskaynin waqra kawsarimuspanku kutimorqanku, iskayninkutaq qallarirqanku t’ijrayninkuta pusaqñiqinman, qanchismantapuni kaqman. Huknin t’ijraspa animalpa polítiko rikchayninman, Iglesiatawan Estadotawan Estados Unidos nisqapi huñusqa kaptin, hukñataq waqra Laodiceapa rikchayninmanta Cristopa rikchayninman t’ijraspa. Iskayninku hoqarisqa kanqaku utqay hamuq domingo kamachiypi. Huknin tukunkqa “Alejandro Hatun” nisqaman, chunka reykunapa ñawpaq reyinman, paykuna qanchisñiqin qhapaq suyun-kuta Roma llamp’u warmiman qusqanku chayman; hukñataq hoqarisqa kanqa unancha hina.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Kay iskaynin tikraykunata paqarichiq rikch’ayqa chay willakuy-historia-mi, 11 ñiqin septiembre 2001 watamanta domingo ley kama mast’arikuspa puriq. Daniel qillqap chunka hukniyuq kaq chunka hukniyuq capítuloq chunka hukniyuq versículonqa sut’inchasqa kachkan chay contexto ukhupi: mana iñinkichu chayqa, mana takyachisqa kankichu.
We will continue this study in the next article.
Kay yachayta qatiqkusaqku hamuq qillqapi.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Biblia kamachikuykunaqa sapa p’unchay kawsaypa pusakuynin kananmi. Cristopa chakatanqa tema hina kananmi, yachachiwanchik yachakunayku hinaspa rurakunayku kasqankunata rikuchispa. Cristoqa tukuy yachaykunaman apamusqa kananmi, chayhina yachaqkuna Diosmanta yachayta ukyanankupaq hinaspa payta karakterninkupi rikhurichinankupaq. Paypa allin kayninqa pacha ukhupi hinallataq wiñay kawsaypipas yachakuyniyku kananmi. Diospa simin, Cristo rimarisqan Ñawpaq Testamentopepas Musuq Testamentopipas, hanaq pachamanta t’anta hinam; ichaqa achka imakuna ciencia nisqa sutiyuqqa runakuna inventasqankumanta mikhunakuna hinam, qhellichasqa mikhuna; manam cheqaq manáchu.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
Diospa siminpiqa tarikun mana iskayrayay atiy yachay, mana tukukuq yachay—chay yachayqa manan pisi atiy yuyaymantaqachu paqarirqan, aswanpas wiñaypaq mana tukukuq Yuyaymanta. Ichaqa achka kaqmi Diospa siminpi pay rivelasqanqa runakunapaq tutayasqa kachkan, cheqaq kaypa quri rumi hina sumaq qhapaqkuna runapa yachayninpa hinaspa tradiciónpa qupa urapi pampasqa kasqanrayku. Achka runakunapaqqa simipa qhapaq kayninkuna pakasqallaraqmi qhiparinku, mana sinchi mañakuywan, mana sayk’uspa maskasqankurayku quri kamachiykuna entiendisqa kanan kama. Simitaqa allinta maskananku tiyan, chaskiqkunata chuyanchanapaq hinaspa wakichinapaq reypa ayllunman yaykunankupaq, hanaq pacha Reypa wawankuna kananpaq.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Diospa simin yachachiyqa rantinanmi chay liwrukunata yachachiyta, mayqinkunachus yuyaykunata mistisismoman pusaspa, cheqaq kaymanta karuncharqan. Kawsayniyuq kamachikuyninkuna, kawsayninchisman awasqa, amachakuyninchis kanqa sasachakuykunapiwan wateqaykunapipas; paypa hatun yachachikuyninmi sapallan allin lluqsiyman chayanapaq ñan. Sapa alma-man prueva chayamushaptin, apostasiakuna kanqa. Wakinkuna rikuchikunqaku traidorkuna hina, mana yuyayniyuq kallpachakusqa, hatun yuyayniyuq, kikillanpi atienekuq; hinaspan cheqaq kaymanta tikrakunqaku, fe-ta buqueta pakisqa hina usuchispa. Imarayku? Mana kawsarqankuchu “sapa simillawan Diospa siminmanta lluqsiqwan” nispan. Mana allinta uku ukuman allparqankuchu, nitaq cimientonkutapas sinchita sayarichirqankuchu.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Apuqpa rimarinkuna Akllakusqa kachaqninkuna nisqanta paykunaman apamuchkaptinqa, paykuna rimaykuchkanku hinaspa yuyanku ñanqa ancha k’iskisqa ruwasqa kasqanta. Juan qelqapi soqta kaq capitulopi ñawinchis wakinkunaqa Cristoq discipulonkuna hina yuyasqa kasqankuta; ichaqa sut’i cheqaq simi paykunaman rikuchisqa kaptin, mana kusisqa karqanku hinaspa manaña Paywan purirqankuchu. Chay hinallataq kay hawka yachaqkunaqa Cristomanta kutirinqaku.” Testimonies, volumen 6, 132.