As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”
Kimsa proxy guerran rimayta, chunka kimsayuqmanta chunka pichqayuqkama qillqasqa versículokunapi rikuchisqanta, rimaspa, kay versículokunaq ñawpaqninman ima chayamusqanmanta yapamanta yuyarisun. Chunka capítulopeqa, Daniel qhepa rikuytanta chaskin, chayta ruwaspanpas, ukhupi kaqta hinallataq hawaqpi kaq proféticokuna rikuykunatapas entiendenanpaq reqsichisqa kachkan. Hebreo simi “dabar”, “simi” ninan, “cosa” nisqaman tikrasqa kachkan. Isqon capítulopeqa, Gabriel hamuspa Danielta iskay waranqa kimsa pachak p’unchaykunaq rikuyta entiendenanpaq, hebreo simi “dabar”qa “asunto” nisqaman tikrasqa karqan.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ari, mañakuypi rimashaqtiyraq, qallariypi rikuskay visiónpi qhawaskay runa Gabrielpas, utqhaylla phawachisqa hamuspa, tardepi ofrendata hayway pacha chaypi llamk’awarqan. Hinan yachachiwaraq, rimapayarqawan, nispa: Daniel, kunanmi hamuni qanman yuyayniyuq kayta, unanchaytawan qusqaykipaq. Qanpa mañakuykikuna qallariyninmanta kamachikuy lluqsimurqan, ñuqataq hamuni qanta rikuchinaypaq; anchata munasqa kasqaykiraykun. Chayrayku kay rimayta allinta entiéndey, visióntapas sumaqta qhawariy. Daniel 9:21–23.
When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.
Hinan Gabrielnin Danielman nirqa: “chayta entiendey asunto-ta, hinaspa qhawariy rikch’ayta”, hebreo simi “biyn” nisqa tikrasqa karqa iskayman hina: “entiendey” nisqaman, hinaspa “qhawariy” nisqamanpas. Chay simiqa nin yuyaypi t’aqayta. Gabrielqa Danielman willarqa yuyaypi t’aqananpaq “dabar” nisqapaq, mayqinpas “asunto” nisqaman tikrasqa, chaymanta “mareh” nisqapaq, mayqinpas “rikch’ay” nisqaman tikrasqa. Gabrielpa Danielman qusqan sut’inchayta allinta entiendenanpaq, iskay waranqa kimsa pachak watakunamanta willakuq profecíapaq, Danielqa reqsinan karqa profecía rikch’aypa hukchasqanta, “asunto” nisqawan sutichasqa rikch’ayta, hinaspa profético “mareh” rikch’ayta. “Asunto” nisqaqa, mayqin “dabar” kaspa, “simi” niq, representasqanmi profecíapa hawa siq’ininta; “mareh” rikch’aytaq representasqanmi profecíapa ukhupi siq’ininta.
In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.
Danielpa chunka t’aqa chunka kapítulopi, profecíata yachaqpaq ñawpaq kaq cheqaq yachachisqaqa kaymi: Danielqa qhepa p’unchaykunapi Diospa llaqtanta reqsichin, paykunaqa profecíapa ukhupi hina hawapi hina siq’ikunatapas allinta entienden.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persiapa kamachiqnin Cirospa kinsa watayninpi huk asunto Danielman sut’inchasqa karqa, paypa sutinqa Beltsasar nisqa karqa; chay asuntoqa chiqaqmi karqa, ichaqa churakusqa tiempoqa unaymi karqa. Paymi chay asuntota entienderqa, hinallataq rikhuyta allinta comprendisqa karqa. Daniel 10:1.
The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.
“Imapasqaqa,” nisqaqaqa hebreo simi “dabar”mi, hinaspa “rikch’aynin,” “mareh” rikch’aymi. Profeta hinaqa, Danielqa Diospa qhepa p’unchaykunapi llaqtanta reqsichin, chaypa hunt’asqa allin hunt’ayninqa pachak tawa chunka tawa waranqakunami. Cirospa kimsa wataqa Danielta churaykun pacha tukukuy tiempopi 1989 watapi qallarisqa allinchay siq’ipi. “Chay p’unchaykunapi,” nisqaqa, 1989 watamanta Estados Unidospi utqaylla hamuq domingo kamachikuykama historiata reqsichispa, Danielqa kimsa semana waqaychasqa kasharqa. Pachak tawa chunka tawa waranqakunaq allinchay siq’ipiqa, chay waqaychay pacha señalachkan kimsa p’unchay huk kuskan p’unchayta, chay tiempopi Apocalipsis chunka hukniyuq kapitulumanta ishkay testigokuna ñanpi wañusqa kachkanku. Chay hatun llaqtapa ñanninqa, Sodoma hinaspa Egipto nisqa, maypichus Señorniykuqa chakatasqa karqa, chaymi Ezequielpa wañusqa ch’aki tullukunapa pampanpas.
In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.
Chunka kapítulo diezpi, Danielqa Cristoq rikchayninman tukuchisqa karqan, hinaspa kimsa kutita llank’anakusqa karqan Gabrielman rikusqan muskhayninta Danielman sut’inchananpaq ñawpaqta. Chay muskhayqa ishkay laya yupaychakuqkunata t’aqasqa. Wiñay evangelioqaqa sapa kuti ishkay laya yupaychakuqkunatan paqarichin. Danielqa chay laya yupaychakuqkunatan sayarichirqan, pachak tawa chunka tawa waranqa nisqakuna hina sutichasqa, chay muskhaymanta manchakuspa ayqeq laya runakunamanta huklawpi.
Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.
Chunka chunka kapitulu chunkakama Gabriel kimsa kuti Danielman hamurqan huk rikch’ayta qhichaspa yuyarinanpaq. Paymi qhicharqan qanchisniyuqwan pusaqniyuq kapitulukunaq rikch’ayninkunata, chaykunan Bibliapa willakuy proféticopi qhispichisqa suyukunata rikuchirqan iskay hina rikhurichikuyninpi: iskay kawsay kamachiy rikhurichikuyninpi (kapitulu 7), hinallataq yupaychayniyuq rikhurichikuyninpi (kapitulu 8). Chaymanta, kapitulu 9pi Gabriel qhicharqan iskay waranqa kinsa pachak watayuq profecíata. Kapitulu 10pi Gabriel hamun kapitulu 9pi mana tukusqa qhichayta hunt’aspa tukuchinampaq, hinallataq Danielman chay rikch’aypa qhichayninta qunanpaq, mayqan rikch’aymi iskay laya yupaychaqkunata paqarichirqan. Ñawpaqtaqa Gabriel versikulu chunka tawanpi Danielman chay rikch’aymanta huk llapaq qhawariyta qun.
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.
Kunan hamusqayki qampa llaqtaykita ima pasananpaq qhipa p’unchaykunapi yachachinaypaqmi hamuni; kay rikuyqa achka p’unchaykunapaqraqmi kachkan. Daniel 10:14.
The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.
Cristopa rikuchisqan, iskay laya yupaychakuqkunata paqarichiq, Diospa llaqtanman ima pasananpaq kachkan chayta qhepa p’unchaykunapi sut’inchan. Qanchis kaq, pusaq kaq t’aqakunaq sut’inchayninqa, Bibliapi willasqa profeciakunapi qhapaq suyukunapa hatariyninwan urmayninwan rikuchisqa historiata sut’inchasqan karqan, hukninpi mikhuq salqa uywakunawan, hukninpitaq santuarioq uywankunawan siq’isqa hina. Isqun kaq t’aqaq sut’inchayninqa, iskay waranqa kimsa pachak wata profecia ukhupi kaq sapa profetiko pacha sayaykunapa allin t’aqasqa qhawariyninmi karqan. Imaynatachus chunka kaq t’aqapi hatunchasqa Cristopa rikuchisqanqa, qhepa p’unchaykunapi Diospa llaqtanman ima pasananpaq kachkan chayta rikuchirqan. Manaraq Gabriel qallarispa chay hatunmanta historiata allin siq’inawan rikuchiyta, mayqinchus hatunchasqa Cristopa rikuchisqanpa sut’inchaynin kani, Danielta yuyarichinña ñawpaqtaña Danielman nirqan chay sut’inchay imata rikuchisqanta.
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 10:20.
Chaymi nirqan: ¿Yachankichu imarayku qanman hamuni? Kunanqa kutisaq Persia suyupa kamachiqninwan maqanakuyta; hinaspa risaqtiy, qhawariy, Grecia suyupa kamachiqninmi hamunqa. Daniel 10:20.
Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.
Gabrielqa Danielta yuyarichin, chunka tawa kaq versículopi nisqanta: payqa hamusqa kasqanta Danielta entiendenanpaq ima pasananmanta Diospa llaqtanman qhipa p’unchaykunapi; chayraykutaq suyasqa Daniel churananpaq qatiq profético historiapa qhawariyninta chay contexto ukhupi. Danielqa mayqan p’unchaymantañam waqayta qallarisqanmantapacha, huk sut’i entiendiyninta maskhasharqa.
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. Daniel 10:12, 13.
Hinaspan ñoqaman nirqan: Ama manchakuychu, Daniel; qallariy p’unchawmantapacha sonqoykita churaspayki entiendenaykipaq, hinaspa Diosniykipa ñawpaqenpi kikiykita ñak’arichispayki, simiykikuna uyarisqa karqan, chay simiykikunaraykun hamurqani. Ichaqa Persia suyupa kamachiq apun iskay chunka huk p’unchawkama hark’arqawan; chaymi, qhawariy, Miguel, hatun apukunamanta huknin, yanapaykuwan hamurqan; hinaspan Persiaq reykunanwan chaypi qhepakurqani. Daniel 10:12, 13.
After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.
Danielpa kimsa semana llaquikuy tukusqan qhipaman, payqa Cristopa rikuyta rikurqan, chaymi profetap hina tupaqchasqa karqan Patmospi Juanpa Cristopa rikuywan.
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
“Diospa Churin kikinmi Danielman rikurirqan. Kay willakuyqa Juanman Cristo Patmos islaman rikuchisqa kaptin qosqan willakuywan rikch’akusqa. Kunanqa Señorninchik huk hanaqpachamanta kachaqwan kuska hamun Danielta yachachinanpaq imakuna qhipa p’unchaykunapi pasananmanta. Kay yachayqa Danielman qorqan, chaymantaqa inspiraciónwan qillqasqa karqan ñoqanchikpaq, kay pachapa tukukuyninkuna chayamushqanchikpaq.”
“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.
“Pachakuna jatun cheqaqkuna, kay pachapa Qispichiqnin rikuchisqankunaqa, pakasqa quri hina cheqaqta maskaqkunapaqmi kanku. Danielqa machu runañam karqa. Kawsayninqa huk mana Diosta reqsiq kamachiq wasiypi munaychasqa imakunapa chawpinpi pasakusqa karqa, yuyaynintaq jatun suyuq ruranankunawan huntasqa karqa; ichaqa payqa tukuy chaykunamanta t’aqakuspa, Diosta ñawpaqman alma nakanman churakuspa, Ancha Hatunpaq yuyaykuna imapaq kasqanta yachayta maskan. Hinaspa mañakusqanman kutichispaqa, hanaq pacha kamachikuy wasikunamanta k’anchay willasqa karqa qhepa p’unchaykunapi kawsanankupaq. Chayraykuqa, may hina ch’aninchaywan Diosta maskananchik, pay ñawinchayninchikta kicharinanpaq, hanaq pachamanta apamusqa cheqaqkunata unanchananchikpaq.”
“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. 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 ricurqani chay rikuchisqata; ñoqawan kashaq runakari mana ricurqankuchu chay rikuchisqata; ichaqa hatun chukchuymi paykunaman urmaykurqa, chayrayku pakakuyta maskhaspa ayqekurqanku…. Hinaspa manaña kallpayqa qhiparqarqachu ñoqapi; sumaq kayniypas ñoqapi ismusqa mana allin kaymanmi tukurqa, hinaspa manaña ima kallpaytapas waqaycharqaninchu.’ Chaynanmi kanqa cheqaqtapuni santuqasqa sapa runapa rikch’aynin. Aswan sut’ita Cristo-pa hatun kayninta, k’anchayninta, hinaspa hunt’asqa allin kayninta qawaspankum, aswan kawsayta qawachispa reqsinqaku kikinkupa pisi kallpankuta hinaspa mana hunt’asqa kayninkuta. Manan imapas munayninkuchu kanqa huch’ayninnaq kasqankuta nispa sut’inchayta; imachus kikinkupi allin hinaspa sumaqhina rikurisqa karqa, Cristo-pa chuya kayninwan hinaspa k’anchayninwan tupachisqaqa, mana yupaychasqa hinaspa ismuqllaña hina rikurinqa. Runakuna Diosmanta t’aqasqa kashaqtinku, Cristomanta ancha ch’usaq, mana sut’i qhawariyniyuq kashaqtinku, chaymi ninku: ‘Huch’ayninnaq kani; santuqasqan kani.’”
“Gabriel then appeared to the prophet, and thus addressed him; ‘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.’
“Chaymantataqmi Gabrielqa profetaman rikurirqan, hinataqmi payta rimarqan: ‘¡Ay Daniel, anchata munasqa runa!, entiendesqayki simikunata allinta yuyayman churay, sayariy allinpi; qampaqmi kunan kachamusqa kani. Chay simita ñoqaman rimayta tukuruptinmi, manchaywan katkatichkaspa sayarirqani. Hinaspanmi ñoqata nirqan: Ama manchakuychu, Daniel; ñawpaq p’unchawmanta pacha sonqoykita churashqaykimanta entiendenaykipaq, hinaspa Diosniykipa ñawpaqenpi kikiykita ñak’arichinaykipaq, simiykikuna uyarikusqaña karqan, hinaspa simiykikunamantam hamuni.’”
“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that 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.
“¡Ancha hatun yupaychasqa karqan Danielman Hanaq Pachaq Hatun Kaqninmanta! Payqa chukchukyasqa kamachisqanta sonqochan, hinaspan payman sut’ichan mañakusqan Hanaq Pachapi uyarisqa kasqanta, chay kallpachakuq mañakusqan kutichisqan hina angel Gabriel kachamusqa kasqanta Persia suyuq qhapaq apuq sonqonta kuyuchinampaq. Chay qhapaq kamachiqqa kimsa semanakuna ukhupi Diospa Espiritunpa sonqoman chayasqankunata hark’aspa karqan, Daniel ayunaspa mañakushasqan pacha; ichaqa Hanaq Pachaq Príncipen, arcángel Miguel, kachamusqa karqan chay sinchi sunqu qhapaq apuq sonqonta tikrananpaq, Danielpa mañakusqanman kutichinampaq imapas 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.’ 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.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘Hina rimaykunata noqa-man nisqan qhepanpiqa, uyayta allpaman churaspaymi sayarqani, hinaspan mana rimay atiyoq karqani. Hinaqtinpas, runakunaq churinkunaman rikch’akuq hina huk hamuspa simiyta llank’arqan…. Hinaspan nirqan: Ancha munasqa runa, ama manchakuychu; hawkakuy qamwan kachun; kallpachakuy, ari, kallpachakuy. Hina rimawasqan qhepanpiqa, kallpachasqa karqani, hinaspan nirqani: Kamachiqniy rimachun; qanmi kallpachawarqanki.’ Chhayna hatun karqan Daniel-man rikuchisqa Diospa hatun k’anchaynin, chayta qhawariytaqa manan atirqanchu. Chayraykun hanaq pacha kachaqa kachayninpa lliphlliq kayninta pakaspa, profetaman rikurirqan “runakunaq churinkunaman rikch’akuq hina” nisqa hina. Diospa atiyninwanmi kay chiqap sonqoyoq, iñiyniyoq runata kallpacharqan, 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.” Review and Herald, February 8, 1881.
“Danielqa ancha uyariyniyoq Altísimo Diospa qhasilla kamachiqnin karqa. Paypa unay kawsayninqa Hunt’asqa karqa sumaq rurasqakunawan, Patronninpa servicionpi. Paypa allin llaqtakaynin, mana kuyuykuspa cheqaq kasqanwan, sutinchasqa kachkan sonqonpa humilde kayninwan, hinaspa Diospa ñawpaqenpi llakikuyninwan. Yapamanta nisun, Danielpa kawsayninqa huk inspirado rikch’achiymi cheqaq santificacionmanta.” Review and Herald, February 8, 1881.
Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.
Danielpa chunka kaqpi rikuchisqan experiencianqa Diospa llaqtanta qhepa p’unchaykunapi rikuchin, paykunaq, Daniel hinallataq Juan hina, Jesucristopa Revelaciónninta entiendenkuchkan. Danielta profétic historiaman maypichus experiencian churasqa kashan chaypi allinta churaypa llavenqa kay cheqaqpi sayarqan: llakiypi kashanrayku, hinaspa Michael kachkasqa karqan iskay chunka hukniyuq p’unchaykuna tukukuyninpi. Ñawpaq versículopi, Daniel qillqarqan profecíapa ukhupi kaq visionkunatapas hawapi kaq visionkunatapas iskayninta entiendisqanta. Iskay chunka hukniyuq p’unchaykunamanta ñawpaqtaqa Danielqa iskay visionkunamanta mana hunt’asqa entiendeyniyuq karqan, ichaqa Gabrielpa interpretaciónninwanqa, Danielqa hunt’ata hap’in “cosa” nisqata hinaspa “visión” nisqata ima hina t’aqasqa revelaciónkuna kasqanta.
“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’
“Qanchis chunka watakuna prisionpi kashqankupaq tukukuynin qayllamushqanman hina, Danielpa yuyayninqa sinchita kuyuchisqa karqan Jeremíaspa profeciankunamanta. Payqa rikurqanña pacha chayamushqanta, Dios akllasqan llaqtanta hukmanta huk pruebatana qunanpaq; chayrayku ayunaspa, pisi kayman urayachaspa, hinaspa mañakuywan, Hanaq Pachapi Diosmanta Israelpa favorninpi mañakurqan, kay simikunawan: ‘¡Ay Señor, hatun manchaypaq Dios, pactota hinallataq kuyapayakuyniykita waqaychaq, qan munasqaykikunapaq, hinaspa kamachikuyniykikunata kasukuqkunapaq!’; hucha rurashqayku, mana allin rurashqayku, millayta rurashqayku, hinaspa hatarikuq karqayku, kamachikuyniykikunamanta hinaspa juzgamientoykikunamantapas karunchakuspa; manataq uyariykuchu sirviqniykikunata, profetakunata, sutiykipi rimariqkunata, reyniykukunaman, kurajniykukunaman, taytakunaykukunaman, hinaspa llapa kay llaqtapi runakunamanpas rimarqanku chaykunata.”
“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.
“Qhawarichiy kay simikunata. Danielqa manam kikinpa cheqaq kasqanta Señorpa ñawpaqenpi willakunchu. Ama qhapaq ch’uya hinaspa santo kasqanta nispa, aswanpas payqa Israelpa cheqaq huchasapa runankunawan hukllachakun. Diospa payman qusqan yachayqa kay pachapa yachaysapakunapa yachayninkumanta ancha aswan hatun karqa, imaynachus chawpi punchawpi hanaq pacha cielopi inti k’anchaynin aswan lliphipin pisi kallpayuq huk quyllurmanta hina. Chaywanpas, hanaq pachamanta ancha allinpaq qhawasqa kay runapa siminmanta lluqsiq mañakuyninta unanchay. Sunqun ukhuman pacha p’enqaywan, waqaywan, sonqon llikisqa hina, payqa kikinpaqpas llaqtanpaqpas ruwakapun. Almanninta Diospa ñawpaqenpi kicharin, kikinpa millay kayninta confesakuspa, hinaspa Señorpa hatun kayninta chaymanta majestadninta reqsichispa.”
“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:
“¡Ancha ch’ama sonqoyuq kaynintaq, nina hina rawrayniyuqmi paypa mañakuyninkuna! Aswan aswanmi Diosman qayllaykamun. Iñiypa makinqa hanaqman mast’arikuspa chapan, ancha hatun Diospa mana hayk’aq pantaq prometekusqankunata hap’iyta. Almanninqa ñak’ariypi maqanakun. Hinaspanqa rikuchiqninmi kan: mañakuynin uyarisqañam. Yachanmi atipayqa paypaq kasqanta. Ñuqanchik llaqtahina Daniel hina mañakuspa, pay hina maqanakuq kaspa, Diospa ñawpaqenpi almankunata pisiyman urayachispa, reqsisunchikmanmi mañakusqanchikman sut’i kutichiykunata, Danielman qosqasqa kutichiykuna hina. Uyariychik imayna hanaq pacha kurtiypi qesachan chayta:”
“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’
“‘A, Diosnilláy, rinriykita wichqaykuy hinaspa uyariway; ñawiykikunata kichariy hinaspa qhawariy ch’usaqyayninchikkunata, chay llaqtatapas sutiykiwan sutichasqata; mana chanin kayniykunamantaqachu mañakuykunaykuta qampaq qayllaykiman apamuyku, aswanqa hatun khuyapayakuyniykimantam. A, Señor, uyariy; A, Señor, pampachay; A, Señor, uyariy hinaspa ruway; ama unaychaychu, kikiyki rayku, a Diosnilláy; llaqtaykipas runaykipas sutiykiwan sutichasqañam. Rimashaqtiy hinaspa mañakushaqtiy, huchayta hinaspa llaqtaypa huchanta willakuspaq, … qallariypi rikuypi rikushqay Gabriel runa, usqhaylla phawachisqa, chayamuwarqan chisi sacrificiopa pacha qayllanpi.’”
“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.
“Danielpa mañakuyñin lluqsimuqtin, angél Gabrielqa hanaq pampa kurtiykunamanta usqhaylla uraykamuspa hamun, mañakuykuna uyarikusqa kasqanta, hinaspa kutichisqa kasqanta willanampaq. Kay atiyniyuq angélqa kamachisqa karqa yachayta hinaspa unanchayta qonampaq,—hamuq pacha wiñaykunapa pakasqa imaymanakunata ñawpaqninpi kicharinampaq. Chhaynaqa, cheqaqta yachananta hinaspa unanchananta munaspa allinta maskhashaqtin, Danielqa hanaq pachapa kachamusqa willakuqninwan hukllachasqa kachkanman apasqa karqa.
“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.
“Diospa runanqa mañakushan karqa, mana kusisqa musphay sunquykunapa lluqsiynintaqchu, aswanpas Diospa munayninmanta yachayta. Hinaspataq kay yachayta munarqa, manam payllapaqchu, ichaqa llaqtanpaqpas. Hatun llakiy hapiyninqa karqa Israelmanta, paykunaqa mana allin chiqninpiqa Diospa kamachisqanta waqaychaspa kasharqankuchu. Paymi reqsin llapa ñak’ariyninkuqa hamusqanta chay hatun santokama kamachiyta huchallikusqankurayku. Pay nin: ‘Huchallikurqayku, mana allin rurasqaykuta rurarqayku…. Huchanchikkunarayku, taytanchikkunapa mana allin rurayninkunarayku ima, Jerusalénpas, qanpa llaqtaykipas tukurqusqa kanku llapa muyuriqninpi kaqkunapa ñak’aq rimayninman.’ Paykunaqa chinkachirqanku Diospa akllasqa llaqtan kasqankumanta chay sapaq, santo kasqankuta. ‘Kunanqa, ari, Diosnillayku, uyariy kamachiqniykipa mañakuyninta, mañakusqankunatawan, k’anchariychis uyaykita ch’usaqyachisqa santuarioyki patapi.’ Danielpa sunqunqa kutirin sinchi munakuywan Diospa ch’usaqyachisqa santuarionman. Pay yachanmi allin kaynin kutichisqa kayta atinqa sapallan Israel Diospa kamachisqanman huchallikusqankumanta wanakuspa, pisi sunqu, cheqaq, kasukuyniyuq tukuptinkuqa.”
“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.
Paypa mañakusqanman kutichispa, Danielqa chaskirqan mana sapallan k’anchaytawan cheqaq kaytachu paypas llaqtanpas aswan necesitakusqankuta, aswanpas hamuq p’unchaykunapi hatun ruwaykunata rikuytapas, kay pachapa Redentor ninanpaq hamunankama. Chaykunaqa sapaqchasqa kanku nispa rimakunku, ichaqa mana munanku Qelqasqa Simi ta maskhayta, nitaq Dioswan mañakuypi kallpachakuyta Bibliaq cheqaq kayninta aswan sut’inchasqa unanchanankupaq, mana yachankuchu ima kasqanta cheqaq sapaqchay.
“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.
“Llapan pichus sunqunwan Diospa siminta creen chaykunaqa munayninta reqsinankupaq yarqayman yaku chakiywan hina yaykunqaku. Diosqa cheqaq kaypa qillqaqninmi. Paymi tutayasqa yuyayninta k’anchachin, hinaspa runa yuyayman atiyta qon pay rivelasqan cheqaqkuna hap’inanpaq, entiendenanpaqpas.
“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.
“Danielqa Dioswan rimarisqa. Hanaq pacha ñawpaqninpi kicharisqa karqa. Ichaqa hatun yupaychaykuna payman qosqaqa pisiyayman uraykuywan, chaymanta sonqonwan maskasqanwanmi karqa. Manan yuyarqachu, kunan p’unchawkunaqa achkakuna hina, ima iñisqanchikpas mana imapas kasqanta, cheqaq sonqoyoqlla kaspanchik, Jesus-ta munaspanchikqa. Jesuspaq cheqaq munakuyqa aswan qayllapi, aswan sonqonwan tapukuyta pusawan imaqa cheqaq kasqanmanta. Cristoqa mañakurqa discipulonkuna cheqa kayrayku ch’uyaanchasqa kananpaq. Pipas cheqaqta llakiywan, mañakuywan maskanampaq sinchi qilla kaqqa, pantasqakunata chaskinanpaq saqesqa kanqa; chaykunaqmi alma paqariyninta tukuchinqa.”
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he 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 color to polished brass, and the voice of his words like the voice of a multitude.’
“Gabriel watukuq hamuq tiempopiqa, profeta Danielqa manam atinichu aswan yachachikuyta chaskiyta; ichaqa huk pisilla watakuna qhipamanta, manaraq sut’inchasqa asuntukunamanta aswan yachayta munaspan, yapamanta churakusun Diosmanta k’anchayta, yachaytawan mask’ananpaq. ‘Chay p’unchaykunapi ñoqa Danielqa kimsa hunt’a semanakama llakiskasharqani. Manam mikurqanichu allin t’antata, manataqmi aychawan vinopas simiyman yaykurqanchu, nitaqmi hayk’aqpas umayta hawichikurqanichu…. Chaymantataq ñawiykunata oqarirqani, qhawarirqanitaq; qhawariy, huk runam linu p’achawan p’achallisqa karqa, ch’illkankunapas Uphaz qori allinwan watasqa. Cuerponpas berilo rumi hina karqa, uyanpas illapa rikch’ayniyuq hina, ñawinkunapas nina mecha hina, makinkunawan chakinkunapas lliphisqa antamanta hinaraq, simin rimayninpa kunanpas achka runakunaq rimaynin hina karqa.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Manam Diospa Churin kikinmi Danielman rikurirqan. Kay willakuyqa rikch’akun Juanman qosqa kasqanwan, Cristo Patmos Islapipi payman rikuchisqa kaptin. Kunanqa Señorninchik hamun huk hanaq pacha kachamusqanwan kuska, Danielta yachachinampaq ima pasananpaq qhepa p’unchaykunapi. Kay yachayqa Danielman qosqa karqan, hinaspa inspiracionwan qillqasqa noqanchikpaq, kay pachapa tukukuyninkuna chayamushasqankuman hina kaqkunapaq.” Review and Herald, February 8, 1881.
The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.
Gabrielpa, “hanaqpachaq mandasqan kachaqnin” nisqa, Danielman apamushan yuyaychayqa, qanchis p’unchaw ñawpaq qillqasqa qhapaq t’aqapi qallarirqan chay yuyaychayta Danielman qonanpaq, chaypa hunt’asqanmi karqan. “Siki siki hina, ch’usaq ch’usaq hina” nisqa ñan yachachin, isqon kaq t’aqapi chunka kaq t’aqapipas ima yuyaychaykunatawan chaykunawan kuska kashaqkuna kaqta hukllachaspa tupachinanchikta, chay hinapin willakuq unanchayta allinta rak’inanchikpaq. Kay yuyaychaypim Ulai mayu Hiddekel mayu rikuykuna hukllanakunku.
Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.
Danielqa Jeremiaspaq, Moisespaq qelqakusqankunamanta unanchasqa karqan Diospa llaqtanpa qespichisqan qayllaña kasqanta. Chayta ruwaspan, Danielqa pisi p’unchaykunapa Diospa llaqtanta reqsichin, paykunaq yachasqankuta Diospa llaqtanpa qhipa qespichisqan qayllaña kasqanta. Chay qhipa p’unchaykunapi kaq runakuna reqsinkaqku espiritualmente ch’iqchichisqa kasqankuta, imaynan Daniel ch’iqchichisqa karqan Babiloniapi qanchis chunka watayuq prisionpa esclavitudninman apasqa hina. Chaymantataq unanchankaqku paykunapas, Daniel hina, ch’iqchichisqa kasqankuman kutichiyta rikuchinankuta, mayqinchus allin tupaqninwan tinkun “qanchis kuti” nisqapa hampiyninwan, Levitico iskay chunka suqta qhapaqpi rikuchisqa.
When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.
Danielpa rikch’asqa humillakuy experienciam, chaymi Levitico iskay chunka suqtayoqpi qhawachisqa hampiwan mañakusqa, qhipa p’unchaykunapi rikuriptin, Diospa qhipa p’unchay llaqtanqa huk sut’inchasqa pacha unayta waqaychasqaña kanqa. Chay pacha tukukun Miguel arcángel uraykamuptin.
We will continue this study in the next article.
Kay yachayta qatiqkunqa qhipa qillqapi.
And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.
Hinaspaqmi waq llaqtakunapi chinkankichik, awqaykicheqpa hallp’anpas mikhusunkichik. Qankunamanta puchuqkunaqa awqaykicheqpa hallp’ankunapi huchankurayku wañuy-pampa hina ch’akinqaku; taytankuq huchankuraykupas paykunawan kuska ch’akinqaku. Sichus huchankuta, taytankuq huchankutapas, ñoqaman huchallikusqankuta confesankuman, hinallataq ñoqapaq contrapi purisqankuta; hinallataq ñoqapas paykunapaq contranpi purisqayta, paykunata awqankuq hallp’anman apamusqayta; chaymanta mana señalasqa sonqonkuna p’akisqa kaspa uraykuchikuspa, huchankumanta muchuyta chaskikunkuman chayqa: chaypim yuyarikusaq Jacobwan rurasqay pactota, Isaacwan rurasqay pactotapas, Abrahamwan rurasqay pactotapas yuyarikusaq; hallp’atapas yuyarikusaq. Hallp’aqa paykunamanta saqisqa kanqa, paykunamanta ch’usaq kaspa samana p’unchayninkunata kusikuspa chaskinqa; paykunaqa huchankumanta muchuyta chaskinqaku; imaraykuchus, arí, ñoqapa kamachikuyniykunata pisipaq qhawarisqankurayku, hinallataq almankutaq estatutoykunata millaychasqankurayku. Ichaqa chaywanpas, awqankuq hallp’api kasqankupaqa, manam paykunata wisch’usaqchu, manataq millaychasqaqchu, tukuyta chinkachinaypaq, paykunawan pactoyta p’akinaypaqpas; ñoqaqa Señor Diosninkum kani. Ichaqa paykunarayku yuyarikusaq ñawpaq taytankuq pactonta, paykunata Egipto hallp’amanta wak llaqtakuna rikushaptin orqomusqayta, paykunapa Diosnin kananpaq: ñoqaqa Señor kani. Levítico 26:38–45.