In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.
Danielpa chunka kaq chunka capítulonpi, Gabrielqa Danielpa libronpa hunt’asqa qhawayninta Diospa qhepa p’unchaykunapi llaqtanman qhawaykachispa ruwasqan llamk’ayta hunt’achkan. Danielqa Diospa qhepa p’unchaykunapi llaqtanta sut’inchan, paykunaqa Apocalipsis libropi pachak tawa chunka tawa waranqa kanku. Chay hinaqa, pachak tawa chunka tawa waranqaqa rikch’arinaku, cheqaqchaspa paykuna t’aqisqa kasqankuta, imaynachus Daniel sut’inchasqa kashan chunka isqon capítulopi. Hinallataq rikch’arinaku hatun pruebay, mayninwan wiñay kawsayninkupa destino nisqan kamachisqa kan, chayqa bestiapa imagen prueban kasqanta, mayqencha sellasqa kanku manaraq, hinaspa gracia pacha wichq’akun manaraq Estados Unidospi domingo kamachiypi. Paykunaqa llakikuchkanku chay qhechuywan, mayqan paykunata taripasqa julio 18, 2020 p’unchaypi, hinaspa chay kasqankupi, Cristota Santísimo Lugarninpi qhawarinankupaq qhawayta chaskinku, imaynachus Isaías sut’inchasqa kashan chunka soqta capítulopi.
That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.
Chay rikch’ay, imayna Danielwan Isaiaswan rikuchisqan hina, paykunata saqin paykunaq waqlliychasqa kasqankuta Hatun Yupayniyuqpa ñawpaqenpi rikunankupaq, hinaspan iskayninkupas allp’akama pisi kayman uraykuchisqa kanku. Chaymanta Isaias uyarin tapuyta, pitas Dios kachamunman llaqtanman nisqanta, hinaspan Isaias sapallanmi ñawiriykun, ichaqa ñawpaqtaqa pichasqa kan.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.
Chaymi nirqani: ¡Ay, ñoqamanta! chinkasqan ñoqa kani; qhelli simiyuq runa kasqayrayku, qhelli simiyuq runakuna chawpipi tiyasaq rayku ima; ñawiykunaqa qhawanñam Reyta, tukuy atiyniyuq Señor-ta. Chaymantataq serafinkunamanta huknin phawamurqa ñoqaman, makinpi kawsay nina rumiwan, altar-manta tenazwan hap’isqanta apamuspantaq. Hinaptinmi simiyman churaykurqa, nispa: Qhawariy, kayqa simiykikunata tupasqanñam; huchaykiqa qichusqanñam, huchaykitaq pichasqanñam. Chaymantapas uyariqani Señorpa rimariyninta, nispa: ¿Pitataq kachasaq, pitaq ñoqaykupa rinqa? Hinaptinmi nirqani: Kaypi kani ñoqa; kachaway. Isaías 6:5–8.
Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.
Isaiasta altar-manta hap’iq nina rumiwan q’umichisqa karqa, Danieltaq qhawana qespillu rikuchikuq musquywan q’umichisqa karqa; chay rikuchikuq musquyqa qhawakuqta ima rikuchisqanman tukuchin. Isaiastaq niykusqa karqa willakuyta apananpaq huk runakunaman, paykuna uyarispapas mana uyariqkuna, qhawaspapas mana qhawaqkuna kashaqtin.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Paymi nirqan: “Riy, kay llaqtataq rimapay: Uyariychik cheqaqtapuni, ichaqa ama entiendenkichikchu; qhawariychik cheqaqtapuni, ichaqa ama reparankichikchu. Kay llaqtapa sonqonta wirayachiy, rinrintataq llasaqyachiy, ñawinkunatataq wichq'ay; ama ñawinkuwan qhawanankupaq, ama rinrinkunawan uyarinankupaq, ama sonqonkuwan entiendenankupaq, kutirikunankupaq, hinaspa hampisqa kanankupaq.” Isaías 6:9, 10.
Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”
Isaíasqa yachayta munan hayka p’unchawkamachus rimarinan kasqanta chay runakunawan, paykuna mana entiendenchu nitaq reparanankuchu; chayrayku tapun: “¿hayk’aqkamataq?”
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.
Chaymi, Señor, hayk’akamaq? Paytaq kutichirqa: Llaqtakuna runaynaq tukuqkama, wasikunapas runaynaqkama, hallp’ataq tukuy ch’usaqyachisqa qhiparikunankama, hinallataq Señor runakunata karuman apachinqa, hallp’a chawpipitaq hatun saqisqa kanqa. Isaías 6:11, 12.
The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.
Allpa, Bibliaq qhepa p’unchaykunapi willakuy proféticopi parlakusqa, Estados Unidos nisqami; chaymi “llapanmantapuni ch’usaqyachisqa” kanqa, naciónpa thuñiyninqa hamuptin, domingo ley nacional nisqapa nacional apostasíanmanta. Daniel chunka hukniyuq qillqapa tawa chunka hukniyuq versículonqa, kikin capítulopi chunka suqta versículowanmi tipificasqa karqan. Tawa chunka hukniyuq versículopi, “hatun saqesqa kay allpapa chawpinpi” nisqa reqsisqa kachkan “ashka runakuna” urmachisqa kasqankuwan. Isaíaspa willakuynin, Jesuspa rimarisqanman qhawachisqa, payqa runakunapa historiankupi sut’i mana allin tapukuq judíokunata rimapayaspa, reqsichinmi ñawpaq covenant llaqtata qhipaman saqesqanku chayqa, hinaspan paykunaq rinrinkunañataq ñawinkunataq mana entiendenchu nitaq reparankuchu. Isaíaspa willakuyninqa qhipa qayakuymi Laodicea Adventismoman rikuchin, chaymi domingo leypi tukukun, maypichus Laodicea Adventismqa Señorp siminmanta wijch’usqa kachkan.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Payqaqa hatun allpanmanpas yaykunqa, achka suyukunataq urmachisqa kanqaku; ichaqa kaykunaqa makinmanta qispinqaku: Edom, Moab, hinallataq Ammonpa churinkunamanta aswan kurajkuna. Daniel 11:41.
Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.
Isaiaswan Danielwanmi Laodiceaman qhipa qayllayta willanakuypaq kamachisqa kanku, hinaspan Danielpa kinsa ñak’ariyninpi chunka kaq qillqapi kallpachasqa kachkan chay ruwaypaq.
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.
Chaymi hukman kutim hinaspa runapa rikch’aynin hina kaq hamuspa llamk’awarqan, hinallataq kallpachawarqan. Hinaspataq nirqan: “Ancha munasqa runa, ama manchakuychu; qampaq kachun thak kay. Kallpachakuy, arí, kallpachakuy” nispa. Chayta rimaptiynin, noqaqa kallpachasqa karqani, hinaspataq nirqani: “Señorníy rimachun; qanmi kallpachawarqanki” nispa. Daniel 10:18, 19.
Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.
Danielqa kallpachisqa karqa willakuyta qunanpaq, chaytaqa pay hamuqta entienderqa Michael uraykamusqanmi chunka kaq capitulopi. Isaíasqa willasqa karqa chay willakuyta qunananta domingo kamachikuykama. Domingo kamachikuypiqa huk puchuq ayllu sayarichisqa kanqa.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Chayna ñuqaqa nirqani: “Señor, ¿hayk’aqkama?” Paytaq kutichirqan: “Llaqtakunaqa runa mana tiyaptin ch’usaqyachisqa kanankama, wasikunapas runa mana tiyaptin ch’usaq kanankama, hallp’apas llapanpi tukusqa ch’in niraq qhiparinqakama; Señorpas runakunata karuman apachinqakama, hallp’a chawpipipas hatun saqisqa kay kanankama. Ichaqa chaypiqa chunka hukninmi kanqa; hinaspapas kutimunqa, mikhusqa hina kanqa: hinaqtin t’ola sach’a hina, hinaq roble sach’a hina, raphrankuta urmachiptinku ukhunpi kallpan qhiparin; chayhinallataq santo muhuqa chaypa kallpan kanqa.” Isaías 6:11–13.
When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.
Maypacha karqa chawpinpi “hatun saqesqa” kanqa (domingo kamachiy tiempopi), chaypim rikurinqa “chunka kaq huknin,” paypa “substancian” nisqaqa “santu muhu” kasqanta. Hebreo simipi “chunka kaq huknin” nispa tikrasqa simipa sapinqa “diezmo” ninqa. Señorqa domingo kamachiy tiempopi huk “diezmota” kanqa, paykunaqa “kutirisqakuna” kashaqtin.
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.
Hinallataq allpapa chunka hukninmanta, allpapa murunmanta icha sach’apa rurunmanta, Señorpaqmi: Señorpaq churasqa, sagradosmi. Sichus huk runa chunkanmantapuni imatapas rantispayta munanman chayqa, chayman pisqa kaqninmanta hukta yapanan. Uywakunapa chunka hukninmanta, wakakunamanta icha ovejakunamanta, tukuy bastón uraman pasaqmanta, chunka kaqmi Señorpaq churasqa, sagrado kanqa. Levítico 27:30–32.
The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.
Chunka “chunkan kaq” “kutimun”qa Señorpaq santu kanku, hinaspa paykunam Señorpa rak’in kanku.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Señorpa rak’inqa llaqtanmi; Jacobqa herencianta churakusqan suertinmi. Deuteronomio 32:9.
Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.
Kikinkuna domingo kamachiy manaraq chayamushajtin kutimujkunaqa, Jeremiaswan rikuchisqa kanku, ñawpaq ñak’ariywan llakichisqa karqanku; paykunamanmi Señor nisqaña karqa: kutirimunkuchus chayqa, paykunaqa Señorpa simin kanqaku, icha paypa rimaynin apaqnin runakuna.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Simi rimaykikuna tarisqa karqan, chaykunatataq mikhurqani; hinaspa simiykiqa sonqoypaq kusikuywan anchata kusikuynin karqan: sutiykiwan sutichasqa kani, Apu Dios, ejercitokunapa Señor. Manam asipayakuqkunapa tantanakusqanpi tiyaykurqanichu, nitaq kusikurqanichu; sapallaymi tiyaykurqani makiykirayku, phiñakuymi hunt’asqa kasqayrayku. Imaraykutaq nanaynīqa wiñaypaq, hinaspa ch’akiyñīqa mana hampiy atikuq, alliyachiyta mana munaspa? ¿Llullaq hinachu noqapaq tukunkiman, pisi-pisimanta chinkaq unu hina? Chayrayku kayhinata nin Señor: Sichus kutirimunkiqa, kutichisqayki, ñawpaqniypi sayanki; hinaspa allin kaqta mana allin kaqmanta t’aqanki chayqa, simiy hina kanki. Paykuna qamman kutirimuchunku; qanqa ama paykunaman kutiriychu. Kay llaqtapaqmi broncemanta muyurisqa pirqa hina rurasaqki; paykuna qampaq maqanakunqaku, ichaqa manam atipayasunkichu: noqaqa qanwan kashani qispichisunaypaq hinaspa salvasunaypaq, nispa Señor. Hinaspa mana allin runakunapa makinkumanta qispichisqayki, manchay runakunapa makinkumantataq rantisqayki. Jeremías 15:16–21.
The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”
Puchuq kaq, icha chunka kaq kutimuq, Isaíaspa willakuyninpiqa mikusqa kananpaq karqaku, imaraykuchus Diospa willakuynin qosqa karqan chaykunaman, hinaspa Paypa Siminqa mikusqa kananpaq karqan. Chaykunaqa Diospa simin kananpaq kaqkuna karqaku, hinaspa chay hina ruwaspaqa Diospa Siminta rikuchirqaku, qespichikuyta maskaqkunapaq mikusqa kananpaq kaqta. Jeremíasqa mana tiyakurqanchu “asamblea de burladores” nisqapi, imaynachus Danielwan karqan hina, musquy-riqsiyta rikuspanqa “asamblea de burladores” nisqa ayqekurqan. Jeremíasqa yuyarqan Dios llullakusqanta paywan, imaraykuchus Diospa makinqa saqerqan ñawpaq llakikuy-pantayta 19 de abril de 1844 watapi historia Milleritapi, hinaspa 18 de julio de 2020 watapi qhipa p’unchaykunapi. Jeremíaspaqqa promesaqa karqan: sichus payqa “kutimunman” chayqa; hinaspa Isaíaspa pasajenpipas “chunka kaq” “kutimun.”
If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.
Jeremías “kutirimpuspaqa”, Isaiaspa “chunka kaqnin”manmi yaykun, chayqa qhapaqmi, Señorpa rakisqanmi, paykunapim kachkan “sustancian”. Hebreo simipi “sustancia” nisqaqa huk sayachiq pilarmi niynin, hinaspataq “pilar”man tukuchisqa kayqa, Filadelfiapi kaqkunaman qusqa promesam.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Atipaqeqtaqa, paytan Diosniypa templonpi huk sayay columnata ruwasaq, manataqmi ima kutinpas lluqsinqachu. Paypa hawanmanmi qillqasaq Diosniypa sutinta, hinallataq Diosniypa llaqtanpa sutinta, musuq Jerusalén sutiyuqta, mayqinchus Diosniymanta hanaq pachamanta uraykamun; hinallataqmi qillqasaq paypa hawanman musuq sutiyta. Rinriyuq kaqqa uyariychun Espíritu ima nisqanta iglesiakunaman. Apocalipsis 3:12, 13.
The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.
“Saywanqa,” nisqaqa paykunap “sustancia”-nmi, Dios kaywan runa kaywan huñusqanta rikuchin; Cristoqa templota sayachiq “saywanqa”mi.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Kay llakikuywan urmarisqa kay kasqaypi, huk musquyta musqurqani, chaymi yuyayniyman sinchi kallpawan allinta churakurqan. Musquypi huk templota rikurqani, mayman achka runakuna utqayllamanta hamuspa yaykuyta munarqanku. Chay temploman pakakukllam salvasqa kanqaku pacha tukukuptin. Llapan hawa qhipaqta saqisqa kaqkuna wiñaypaqmi chinkasqa kanqaku. Hawa kaq achka runakuna, sapa huknin ñanninkunapi purispa, temploman yaykukkunata asipayarqanku, p’enqaycharqanku, hinaspataq nirqanku kay qespichiypa yuyayqa yachaywan wakichisqa llullakuy kasqanta, cheqaqtapuni mana imapas sasa peligro kasqanta ayqepanaykupaq. Wakinmanpas hap’ipayarqanku, ama utqaylla perqakuna ukhunkama yaykunankupaq hark’ayta munaspa.”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Asikuchisqa burlasqa kaytaq kanaymanta, allinta yuyarirqani achka runakuna chinkarinankama suyayta, utaq paykunamanta mana qawarisqa yaykunaykama. Ichaqa yupaykunaqa manam pisiyachkaspachu, astawanmi yapakullarqan; hinallataq qhipayaymanta manchakuq kaspa, usqhayllam wasiymanta lluqsirqani hinaspa runa tantanakuy ukunta ñit’ispa purirqani. Temploman chayanaypaq llakiywanqa manam reparakurqanichu, nitaq muyuriqniypi kaq achka runakunataqa imapas qhawarqanichu. Wasiman yaykuspaqa, ricurqani hatun temploqa huk jatun sayaq pilarmanta sayachisqa kasqanta, chaymanmi huk oveja wawa watasqa karqa, tukuy llik’isqa hinaspa yawarlla rikuriq. Ñuqanchik, chaypi kaqkunaqa, yachaq hina karqanchik kay oveja wawaqa ñuqanchikrayku llik’isqa hinaspa takasqa kasqanta. Pipas temploman yaykuqqa, ñawpaqenman hamuspa huchankunata willakunan karqa.”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
Cordero ñawpaqman aswan qayllapi hatarichisqa tiyanakuna karqan, chaykunapi tiyashaq huk huñu runakuna ancha kusisqa rikurirqanku. Hanaq pacha k’anchayninqa uyankunapi lliphiyta hina rikurirqan, hinaspan Diosta yupaycharqanku, kusikuypaq agradecimientomanta takikunata takirqanku, chay takikunaqa angelkunapa musicanta hina karqan. Kaykunaqa cordero ñawpaqman hamusqakuna kanku, huchankuta willakuspa, pampachayta chaskisqakuna, kunanqa kusisqa suyakuypi suyaspa huk kusikuypaq ruwaypa chayamunanta.
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.
“Wasimanman rurasqaña yaykusqaymanta qhipapas, manchakuy hamuwarqan, hinallataq p’enqakuy sonqoyman yaykurqan kay runakunapa ñawpaqenpi ñuqaqa pampachakunaypaq. Ichaqa ñawpaqman purinaypaq hina kallpachasqa rikurirqani, hinallataq allin allinlla pilarkama muyuriykuspa corderota ñawirinanpaq rirqani; chaypitaq trompeta waqamusqan, templota chukchichirqan, tantasqa santoskunamanta atipanakuy kusikuy qapariykuna hatarirqan, mancharikuypaq k’anchariy wasita qhancharirqan, chaymantaq llapanpis sinchi tutayayman tukurqan. Kusisqa runakunaqa llapallanmi chay k’anchariywan chinkapurqaku, ñuqataq sapallayta saqewarqaku tuta upallaypi mancharikuypaq q’espiy mana atiy ukhunpi. Llakisqa sonqowanmi rikcharirqani, mana chay hina musqukusqayta yuyayman churanayta atispaña. Yuyarirqanmi ñuqapa tukukuyniy churasqa kasqanta, Señorpa Espiritunñataq saqesqawankusqanta, mana hayk’aq kutimunanpaq.” Testimonios, volumen 1, 27.
The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.
Kutimuq chunka kaq kutirimuq ukhupin kachkan “sustancia”, chaymi templota hap’iq “pilar” nisqa. Danielqa rikurqan Corderopa causativa visionninta, chay Corderotaq pilarpi watasqa karqan, chay Corderotaqmi “pilar” karqan. Daniel chay hatun visionta rikuspanqa, pilarpa rikch’ayninman tikrasqa karqan; Isaíaspa chunka kaqninkunapas, hinallataq, paykuna ukhupin kachkan “sustancia” (pilar), chay sustanciataq “mikhusqa” kanan, llapa temploman yaykuyta munakkuqkunapaq. Temploman yaykuqkuna, sustanciata mikhuspaqa, Diospa huk ovejankuna kanku; paykunaqa kutichinku ensign nisqapa willakuyninman, domingo kamachikuy oqarisqa kaptin, hallp’api hatun saqesqa kaptin. “Semilla santa”, chay Isaíaspa sustancian nisqa, kay pachapa cimientonmanta wañuchisqa Corderomi.
The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.
Chunkak kutimuqkunaqa mana allin runakunap makinkunamanta qispichisqa kanqaku, domingo leypi Filadelfiawan Laodiceawan t’aqasqa kayninku wiñaypaq takyasqa kaptin, chaypitaq achkha runakuna urmachisqa kanqaku. Chay urmachisqakunaqa reqsisqa kanku mana allin, mana entiendenakuq runakuna hina. Paykunataq manchay runakunap makinkunamantapas qispichisqa kanqaku, imaraykuchus mana uywapa señalninta chaskinqakuchu.
Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.
Kaymi ninmi Señor Dios: Ñoqapas Egiptopa achka runankunata tukuchisaq Babilonia llaqtapa rey Nebucadrezzarpa makinkama. Paypas, paywan kuska runankunapas, nacionkunamanta manchay atipaqkuna, apamusaqku hallp’ata chinkachinankupaq; hinaspa espadankunata surqunqaku Egiptomanta contra, hallp’ata wañusqakunawan hunt’achinqaku. Ñoqataq mayukunata ch’akichisaq, hallp’atataq mana allin runakunapa makinkuman rantikusaq; hallp’atapas ch’usaqyachisaq, llapan ima ukhunpi kaqkunatawan, wak llaqtayoqkunapa makinkuwan: Ñoqa Señor rimarqani. Isaías 30:10–12.
The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.
“Nacionkunapa mancharikuypaqnin”qa chay norte llaqtapa reyninpa rantin ejercitunmi. Domingo leypi hoqarisqa señaltaqa salvasqa kanku upa, icha mana allin vírgenespa makinmanta, hinallataq salvasqa kanku nacionkunapa mancharikuypaqninpa makinmantapas. Kaypi rimashanchik asuntotaqa kaymi: Isaíaspas, Danielpas, Jeremíaspas, Ezequielpas, Juanpas lliwmi apaykachasqa kanku pachak tawa chunka tawa waranqakunapa kawsarimuyta, kallpachakusqankutawan rikuchinankupaq, paykunaqa 18 julio 2020 p’unchaypi llakikuy, pantaymanta kutimuqkuna kashaqtin. Danielpa qhipa visiónninpi, Hiddekel mayu patapi qosqasqa visiónpi, Danielqa hamut’achisqa kachkan Diospa profético Palabranpa ukhupi kaq visiónnintawan hawa kaq visiónnintapas entiendenanpaq, hinaspataq chay mensajeta willananpaq kallpachisqa kachkan.
The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.
Ukhupi ukhamarakina ukat anqäxankirina yatiyäwipaxa tunka jisk’a t’aqapan p’iqita jan ukax “qala murallata” sutimp sutiyata qhanañchäwimpi chikachatawa, ukasti jichha pacha Putinax apaskiwa uka Ucrania ch’axwäwi uñt’ayi. Uka p’iqi uñt’ayañ llavejax manqhana ukhamaraki anqäxana apnaqäwiniwa, ukat uka ch’axwäwin qalltäwipaw pacha chimpuñchi kunapachatï panpacha p’iqinakax profecían yäqäwipar tukuñ qalltapki uka. Qala murallata jan ukax p’iqi, Rusia-r uñt’ayasa, payïr sustitución ch’axwäwi uñt’ayi; ukasti kimsïr sustitución ch’axwäwir irpi, ukaw Kimsïr Mundial Ch’axwäwin qalltäwip chimpunti, kunjamtï tunka phisqhani jisk’a t’aqapan Panium nuwasïwimp uñacht’ayatäki ukhamaraki.
Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.
Chunkaq chunka suqniyuq versículoqa Domingopa kamachisqanmi; chayrayku 2014 watamanta, Ucrania llaqtapi awqanakuy qallarisqan p’unchaymanta, chunka hukniyuq, chunka iskayniyuq versículokunapi rikuchisqa hina, Domingopa kamachisqankama, Diospa llaqtanta sellaywan tupaq qhepa llamk’ayqa hunt’asqa kan. Gabrielpa yuyaychasqan Daniel qhelqepa chunka hukniyuq capítulo nisqapiqa, Diospa llaqtanta ch’uyanchan, utaq sellan, chay willakuyta rikuchin. Chay cheqaqta pantayqa llapantapas pantaymi. Kicharisqa profecíaqa, Apocalipsis qhelqepi Jesucristopa Revelación nisqa sutichasqa, hinaspa Apocalipsis qhelqellantaq probación tukukuyninman manaraq chayaykuspa kicharisqa kasqanta reqsichin, Daniel qhelqamanta huk sapa pasajemi.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Hinaspanmi: Ama sellaychu kay qillqapi kashaq profecíapa rimayninkunata, pachaqa qayllañam kachkan. Mana chaninnaq runaqa, mana chaninnaqlla kachunraq; qhellichasqa kaqqa, qhellichasqalla kachunraq; chanin runaqa, chaninlla kachunraq; santokaqa, santolla kachunraq. Apocalipsis 22:10, 11.
In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.
Qhipa p’unchaykunapi, huk sut’i pacha kan maypachachus qhepa profecía kichasqa kachkan, imaraykuchus chay versículopi nin: “pachaqa qayllañam.” Chay kikin rimay, Apocalipsispa qhepa capitulonpi tarikusqaqa, ñawpaq capitulonpipas tarikunmi.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristopa Revelacionninmi, Diospa payman qosqan, kamachisqan runankunaman rikuchinanpaq imakunachus utqaylla pasanankupaq kaqkunata; hinaspan angelwan reqsichirqan kamachisqan Juanman: paymi Diospa siminmanta testificaq karqan, Jesucristopa testimoniomantawan, llapa rikuskankunamantapas. Kusisqanmi ñawiriq, hinaspa kay profeciapasiminkunata uyariqkuna, chaypi qelqasqakunata waqaychaqkunapas: pachaqa qayllañanmi. Apocalipsis 1:1–3.
Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.
Ishkay pachak iskay chunka, chayrayku iskay chunka iskaypas, Dios kaywan runa kaywan huñunakuypa unanchaqninmi kanku; hinaspa kimsa kaq angelpa qhipa llamkaynin, mayqinchus pachak tawa chunka tawa waranqa sellakuy kasqa, chunka sipaskunapa rikch’ayninpa profetico contexto ukhupi hunt’akun. Qhipa p’unchaykunapi yuyaysapa sipaskuna ñawpaq kaq llakikuyta ñak’arirqanku 18 julio 2020 p’unchaypi, hinaspa wañusqa tullukunahina ch’iqisqa karqanku Apocalipsis chunka hukniyuq kapitulospa callepi, julio 2023 kama, iskay chunka iskay watañam pasarakusqa 2001 watapi sellakuy ruray qallarisqamanta. “Chay pachaña qayllapi karqa,” chaymanta Señorqa hatarichirqan “ch’in pampa ukhupi huk kunkata,” mayqinchus mensajeta chaskirqan Gabrielmanta, paymi Cristomanta chaskirqan, Cristopis Taytamantam chaskirqan.
The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.
Chaymantaqa llaqtakuna iglesia-kunaman willakuyta apachimuyta qallarin, hinallataq kunan pacha electrónico nisqawan apachisqa kashan, chaypi ñawirisqa utaq uyarisqa kananpaq, kunanqa soqta chunka simikuna manta aswanpi. Willakuy qichusqa profecíamanta chay rakhuqa, kayqa chay willakuymi Danielpa qillqasqan libropi tarikun.
“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Sellasqa karqa libroqa manam Apocalipsis-chu, aswanqa Danielpa profecianmanta qhepa p’unchaykunaman tupuq chay rakhuynin. Angelmi kamachirqan: ‘Qanrí, Daniel, simikunata wisq’akuy, librutaq sellay, tukukuypa p’unchayninkama.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.
“Danielpa willakuynin qhepa p’unchaykunaman hina tupaqnin rak’in” nisqaqa, chusku chunka versículom. Mana chaylla chusku chunka versículochu; aswanqa, chay chusku chunka versículopi qhepa pacha tukukuyninmanta qhipaman 1989 watapi rikuchisqa rak’inmi, hinaspa chusku chunka hukniyuq versículopi domingo kamachiy manaraq chayamuchkaptin. Chay chusku chunka versículopa historianninqa, versículopi kikinpi mana ni imatapas rimarisqa kasqanwan, qhepa p’unchaykunaman hina tupaq willakuypa rak’inmi, sellasqa karqan; hinaspa julio killamanta, 2023 watamanta pacha, qhawariyta uyariytawan akllaqkunapaq kicharisqa kachkan.
Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.
Chusku chunkaq tawañiyuq versículopiqa manam imatapas qillqanchu Unión Soviéticaq urmanmanta qhipa historiata 1989 watapi, chaymanta chayaqta domingo kamachiyman, chusku chunkaq hukniyuq versículopi kaqman; ichaqa payqa qunmi proféticawan sayariyta, maymanmi huk profecía siq’ikuna churakunan tiyan. Linea hawan linea nisqa ruwanakuyta qhipa paraq ruwanakuy kasqanta mana munaspa rikuyta hinallataq uyariyta mana munuqkunaqa, manam atinqakuchu chusku chunkaq versículopi pakasqa historiata rikuyta; chay historiataqmi Jesucristoq Revelaciónnin, mayqenta Gabriel hamurqan Juanman hinallataq Danielman sut’inchananpaq.
We will continue this study in the next article.
Kay yachayta qatiq sunquykiwan qhipa qillqapi.
“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’
“Berea llaqtapas Pablo yapamanta llamk’asqanta qallarispa judíokunapa sinagoganman yaykurqan Cristopa evangeliunta willanapaq. Paymi paykunamanta nin: ‘Kaykunaqa Tesalónica llaqtapi kaqkunamanta aswan allin sonqoyuq karqanku, yuyaynkuta hunt’asqata simita chaskisqankurayku, hinallataq sapa p’unchay Qelqakunata maskharqanku chaykunachus cheqaq kasqanta yachanankupaq. Chayrayku achka paykunamanta iñirqanku; griegas kasqankumanta sumaq reqsisqa warmikunapas, qharikunapas, mana pisillachu.’”
“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’
“Cheqaqa willakuyta rikuchispa, cheqap chiqap kaqta munaspa allin kaqman chayanaykuta maskaqkunaqa qawarichisqa kanqaku qillqasqata sapa kutin allinta maskanankupaq. Chayqa ruramunqa Béreapi apostolkuna llamkasqankuta qatiq hina ruraykunata. Ichaqa kay p’unchaykunapi cheqaq kaqta willaqkunaqa askha runakunawan tinkunku Béreapi kaqkunapa contrankuna hina kaqwan. Qonqayta mana atinku paykunaman rikuchisqa yachachiyta urmachiyta; chaywanpas aswan hatun mana munayta rikuchinku chay yachachiyta yanapaq qillqachisqa chiqaqchayninkunata tapukuyta; hinaspapas yuyanku, cheqaq kaptinpas, chaskinkuchu mana chaskinkuchu chayqa pisillamanta kasqanta. Paykunaqa yuyanku ñawpaq iñiyninku, ruwasqankupas paykunapaq allin kachkanta. Ichaqa Señorqa, pacha llaqtaman kachamurqa kikin rantinchasqankunata huk willakuywan, runakunata huchachinqa imayna kasqanman hina sirviqninpa siminkunata chaskisqankumanta. Diosqa llapan runakunata juzganqa paykunaman rikuchisqa k’anchayman hina, sut’ichu paykunapaq utaq mana sut’ichu kaptinpas. Paykunapa ruwananmi Béreapi kaqkuna hina tapukuyqa. Señorqa profeta Oseas nisqawan nin: ‘Llaqtayqa yachay pisiymanta chinkachisqa kan; yachayta qam qhesachasqaykimanta, noqapas qamtan qhesachasqayki.’”
“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.
“Bereapi runakuna yuyayninkukunaqa manam ñak’arichisqa karqanchu ñawpaqman hap’isqa hukllachasqa yuyaywanqa, aswanpas munarqanku apostolkuna willakusqan cheqaqkuna allinta maskhayta chaskiytawan. Sichus kay p’unchaykunapi llaqtanchik runakunaqa qhapaq Bereapi runakunapa ejemplonta qatikunku, sapa p’unchay Qillqakunata maskhaspa, paykunaman apamusqa willakuykunata chaypi qillqasqa kasqanwan tupachispaqa, kunan p’unchaypi huklla kashanmanqa, waranqa runakuna kanman Diospa kamachikuyninman cheqaq sonqowan kasuk. Ichaqa askha, Diosta munakusqankuta niqkunaqa, manam munanku pantasqanmanta cheqaqman tikrayta, aswanpas qhepa p’unchaykunapa kusichiq llulla willakuykunaman hap’ipakunku. Pantayqa yuyayta tutayachin hinaspa Diosta karunchan; cheqaqmi ichaqa yuyayman k’anchayta, almasman kawsaytapas qon.” Sketches from the Life of Paul, 87, 88.