The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
“Hora” nisqa simiqa, Antiguo Testamento-pi Daniel qillqapi sapallan tarikusqan, sapa kuti huk laya juiciowanmi tinkisqa kachkan. Kimsa kaq capítulo-piqa Domingo p’unchay kamachiyta reqsichin, Shadrach, Meshach, Abednego nisqakunawan sut’inchasqa estandarte nisqaman énfasis churakuspa.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Tawa capítulu tawañeqaqa 1798 watapi ñawpaq angelpa willakuyninpa waqyakuy chayamuyta rikuchin. Chay simi “hora” nisqata capítulu tawañeqapi iskay kuti llamk’achisqanmanta iskay kaqpiqa, 1844 watapa octubre killapa 22 p’unchawninpi tapukuq taripay kichariykusqanta rikuchirqan. Capítulu tawañeqapi, “hora” nisqa simipa iskay llamk’achisqanqa 1798 watamanta 1844 watakama ñawpaq hinaspa iskay kaq angelkunapa willakuyninkunapa historianta rikuchin. Chay historiataqmi Apocalipsis chunka capítulupi qanchis illap’akunaykunaq historiam. Qanchis illap’akunaykunaqa capítulu tawañeqapi “hora” nisqa simi iskay kuti llamk’achisqanwanmi rikuchisqa kanku, chayraykutaq 1989 watamanta utqayllam chayamuq domingo p’unchaw kamachikuykama kinsa kaq angelpa historianta pasayllatataq rikuchin.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Pichqa kaq t’aqapiqa, “hora” nisqa simiqa domingo leytaqa hinallataqmi rikuchin, ichaqa chaypi aswan allinta qhawarisqaqa Biblia profecíapi soqta kaq qhapaq suyupa tukukuyninmanta, Estados Unidos nisqamanta, imaynachus Biblia profecíapi ñawpaq kaq qhapaq suyu, Babilonia, tukukuyninwan rikuchisqa kasqan hina. Kimsa kaq t’aqapiqa, q’ispichiq señal horno ukhupi kasqanmanmi aswan qhawarisqa karqa; ichaqa pichqa kaq t’aqapiqa, qhawarisqaqa Belshazzarpa kawsay tukukuyninman hinaspa paypa sapaq taripakuyninmanmi, mayqinchus Danielqa qhipaman chayaykunku willakuyman, señalta rikuchiq hina.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Domingo kamachiypi, Nabucodonosorpa dedicacionninpa “hora”-n chaymanta Belsasarpa wañuyninpas rikuchisqa kanku. Tawa kapítulopi juicio qallarikuynin hina rikuchisqa “hora”-qa 1844 watapa octubre killapa 22 p’unchawpi investigación juicio qallarikuyninta reqsichin, hinallataq Domingo kamachiypi ejecución juicio qallarikuynintapas reqsichin. Hanaq pacha santuario ukhupi 1844 watapa octubre killapa 22 p’unchawpi juicio librokuna kicharisqa kasqankutaq, icha Diospa juicionnin qespichikuyta chaskiyta mana munasqakunaman apamusqa qallarikuynintaq, Domingo kamachiypi ejecución juicio qallarikuynin qallariypi, mayqin juiciopas qayllamusaq willakuynin Danielpa tawa kapítulonpi “hora” simipa ñawpaq kaq llamk’aywan rikuchisqa kachkan, iskay laya juiciomanta mayqinninpas cheqaq qallarikuynintaq tawa kapítulopi “hora” simi iskay kaq kuti llamk’asqanwan rikuchisqa kachkan.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Danielpa “hora” nisqa simimanta rimay yachaypa sutinqa kaymi: chayqa “polisemia” nisqanm. Polisemiaqa huk simi, achka niyniyuq, ichaqa llapallan niykuna huklla umallin uraman tantakuy atinqa. Daniel “hora” nisqa simita pichqa kuti llamk’achisqanpi, llapallan taripanakuyta riqsichin; ichaqa sapa hukninmi Diospa kutichiq taripakuyninpa imayna kasqanmanta, chaytaqmi sutichasqa kachkan Hanan kamachiq taripakuynin nispa, utaq Diospa maskhay taripakuyninmanta, maypichus pay akllan pitas qispichisqa kanqa mana chayri qispichisqa kanqachu nispa. October 22, 1844 p’unchaypi qallarisqa maskhay taripakuymanta kaptinpas, utaq qaylla hamuq domingo kamachikuy lawmanta qallariq kamachiq taripakuymanta kaptinpas, iskaynin taripakuykuna wiñayman riq, sapa kuti mast’ariq kasqayuqmi kanku. Diospa kutichiq, utaq kamachiq taripakuyninqa domingo kamachikuy lawpi qallarin, hinaspa sapa kuti aswan hatunman wiñarin, tukukuyninpi runakunapa gracia pacha wisq’akusqanman chayan, hinaspa qanchis qhipa onqoykunamanpas.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Daniel pichqa kaqnin kapituluqa “hora” simita llamk’achin, Diospa kamachiq taripayninta rikuchinapaq, chaytaqa Belsasarpa wañuyninwan sut’inchaspa, hinallataq paypa kamachisqan nacionpa tukukuyninwan.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Chay hora kikillanmi runapa makinpa ruk’anan-kuna rikurimurqan, qillqarqanpas reypa palacionpa pirqan llusq’a patapi, mechero ñawpaqnin chimpapi; reyqa qillqaq makipa huk partellanta rikurqan. Daniel 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Ejecutive taripayqa qallarikunmi Domingo kamachiypi, chaymiqa Nebucodonosorpa qori rurasqa santuchanta dedicakuyninwanpas rikuchisqa kachkan; ichaqa chay “hora”qa aswanmi rimarin Diospa llaqtanpa qespichisqa kayninmanta, Domingo kamachiyrayku hamuq llakikuy ukhupi. Tiro llaqtaq warmi qharqoypaq ejecutive taripayninpas, hinallataq Estados Unidospa ejecutive taripayninpas, Domingo kamachiyllapim qallarikun, chaymi “hora” nisqa, Daniel qillqapi taripaypa unanchaqnin kaspa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Hukmantaqsi hukninchiktaq uyarirqani hanaqpachamanta, nispa: Lloqsiychis paymanta, llaqtay, ama huchankunapi paywan kuska chaskiqkuna kanaykichikpaq, nitaq mana ñak'ariyninkunamanta chaskinaykichikpaq. Huchankunaqa hanaqpachakama chayarunñam, Diosmi mana allin ruwasqankunata yuyarirqan. Kutichiychisman hinata payman kutichiy, imayna qankunaman kutichisusqaykichikman hina; ruwasqankunaman hina iskay kutita aswan kutichiychis; hunt'asqan k'aspi qirupiqa paypaq iskay kutita hunt'aychis. Hayk'aqtaq pay kikinta hatunchasqa, misk'i kawsaypi kawsasqa, chay hinallataq ñak'ariytawan llakiyta qoychis payman; sonqonpi nisqanrayku: Qoya hina tiyani, mana viudachu kani, manataq llakiyta rikusaqchu. Chayraykun ñak'ariyninkuna huk p'unchayllapi hamunqa: wañuy, waqaychasqa llakiy, yarqay; ninawanpas tukuy ch'ichisqa ruphasqa kanqa; kallpasapaqmi Señor Dios, payta juzgaq. Kay pachapa reykunapas, paywan waqllikuspa misk'i kawsaypi kawsasqankuna, paymanta waqanqaku, payrayku llakinqaku, ruphasqan qosñinta rikuspa, ñak'ariyninmanta manchakuspa karullapi sayaspa, nispa: Ay, ay, hatun llaqta Babilonia, chay atiyniyuq llaqta! huk horallapim juzgasqa kayniyki chayamun. Apocalipsis 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Estados Unidos llaqtapi domingo p’unchaymanta kamachiyqa, ruranakuy taripaynin qallariynin kaspa, chaymantaq wiñayman puriq kaspa, qallarin “hora” nisqapi, Diospa wawankuna, Babilonia ukhupiraq kashaqkuna, unanchaqwan waqyamusqa lluqsichisqa kanku. Chaymi “hora” nisqaqa, taripay hamun “hatun llaqta, Babilonia” pataman. Paypa taripayninqa, “hora” nisqa simiwan rikuchisqa, mast’asqa kan pacha intita, Diospa huk michiq ayllun Babiloniamanta waqyamusqa lluqsichisqa kashaqtin.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Chay p’unchaypiqa Isaípa saphin kanqa, llaqtakunapa unanchan hina sayananpaq; paymanmi mana israel runakuna maskhamunqaku; samayninpas hatun k’anchayniyuqmi kanqa. Chay p’unchaypitaqmi Señor yapamanta iskay kaq kutipi makinta mast’arinqa pueblonpa puchuqninta kutichimunanpaq, pichus qhiparunqa Asiriamanta, Egiptomanta, Patrosmanta, Cusmanta, Elammanta, Sinar manta, Hamatmanta, hinallataq lamar qochapi islaskunamantapas. Payqa llaqtakunapaq unanchanta sayachinqa, Israelmanta qarqosqa runakunata huñunqa, Judápa ch’iqisqa runakunatataq kay pachapa tawa k’uchunkunamanta tantachinqa. Isaías 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Señorqa 1844 watapi ñawpaq angelpa kuyuriyninpi Babiloniamanta runakunata waqyarisqa. Chay historiamanta iskay ñiqin angelpas qhepa p’unchaykunapi yapamanta hunt’akunan tiyan, maypachachus “Señorqa iskay kutita yapamanta makinta churanka llaqtanpa puchuqninta kutichimunanpaq”. Chay runakuna puchuq, payqa “yapamanta” waqyarisqan, manam unanchachu; imaraykuchus unanchanqa “Isaípa saphiyninmi”, sayarimuspa “unanchataqmi” mayman “gentilkunapas maskhan”. Iskay kutita Diosqa nacionkunata Babiloniamanta waqyarispa hurqunqa.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
Chaytaqa ruwaspa, ñawpaqta tantanqaña “Israelpa qarqusqankunata”, paykunaqa “Judápa ch’eqesqa runankuna” kasqankuta, hinaspa “kay pachapa tawa kuchunkunamanta” hamuqkunata, imaynachus huñusqa kanku kimsa p’unchaw kuskanniyuqta wañusqa kashaspa qhatu ñanpi Apocalipsis chunka hukniyuq kapitulumanta nisqapi, chaymi Ezequielpa wañusqa ch’aki tullukunapa pampanpi mast’arisqa.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Pacha” nisqaqa, maypin “Babilonia”paq, chay “hatun llaqtapaq”, hunt’asqa taripay qallarin, kikinmi Apocalipsis chunka hukniyuq kapitulpim nisqa “hatun pachakuti”pa “pachan” kan. Diospa hunt’asqa taripayninqa chay “pachapin” qallarin; Apocalipsis chunka hukniyuq kapitulpim qanchis waranqa runakuna “pachakuti”pa “pachan” wañuchisqa kanku. Chay qanchis waranqaqa Nabucodonosorpa “aswan atiyniyuq qharinkuna”wanmi rikuchisqa karqanku, paykunataqmi wañurqanku Sadrac, Mesac, Abed-nego nisqakunata qanchis kuti yapasqa ruphayuq hornoman wisq’ayta ruwashaspa. Francia hatun tikray pachapin chay “qanchis waranqa”qa Francia suyupa reykunata utaq atiyniyuq qharinkunatam rikuchirqan. Manam phisqa kapitulpillachu Belsasar wañuchisqa karqan, aswanpas soldadokunapas tukuchisqa karqanku. Domingo kamachikuy “pacha” qallariyninqa ñak’arichiytam qallarin, imaynachus Diospa llaqtan hornoman wisq’asqa hina rikuchisqa kashan; ichaqa chayqa hinallataqmi hatun llaqta Babiloniapaq Diospa hunt’asqa taripayninpa qallariynintapas señalan.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Chayqaqa hinaspapis “hora” nisqami Apocalipsis chunka hukniyuq kapitulumanta hatun pacha kuyuy pa “hora”nin, maypichus uywa manaqa tukuq ukhu t’uqumanta lloqsimuq rayku ñanpi wañuchisqa ñawpaq wañusqa tullukuna señalta hina hanaq pacha-man oqarisqa kanku. Chaypimapas kikin “hora” nisqapi waqyasqa kachkan kinsa kaq Ay, mayqinchus qanchis kaq corneta kaspapas. Qanchis kaq cornetaqa kinsa kaq Ay-mi, chay qhipa Ay cornetaq munayninqa manam sapallan domingo yupaychayta kallpachaqkunaman taripayninta apamuychu, aswanpas nacionkunata phiñachinampaqmi. Kinsa kaq Ay, qanchis kaq corneta, hinallataq nacionkunata phiñachiyqa llapallanmi islam nisqaq profetico ruwananmanta rimay simbolokuna, hinallataq llapallanmi hatun pacha kuyuy pa “hora”ninpi churakusqa kanku.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Hinaspataq qhapaq kunkata hanaq pachamanta paykunaman nispa: «Kayman wichariychis», nisqanta uyarirqanku. Chaymantataq phuyu ukhuntaq hanaq pachaman wicharirqanku; awqankunataq paykunata rikurqanku. Chay hora kikillanpitaq hatun pachakuy karqan, llaqtapa chunka rak’inmanta huknin urmarqan, chay pachakuy pacha ukhupitaq qanchis waranqa runakuna wañuchisqa karqanku. Puchuqkunaqa mancharisqañataq karqanku, hanaq pacha Diosmantaq hatunchayta quraqanku. Iskay ñak’ariyqa pasaqñam; qhawariy, kinsa kaq ñak’ariyqa utqayllam hamun. Qanchis kaq angeltaq waqra waqachirqan; chaymantataq hanaq pachapi hatun kunka-kuna karqan nispa: «Kay pachapiq qhapaq suyu-kunaqa Señorninchikpa, hinaspa Cristonpa qhapaq suyu-kunanñam tukurqanku; paytaq wiñaypaq wiñaykama kamachinqa», nispa. Diospa ñawpaqninpi tiyanankunapi tiyaykachasqa iskay chunka tawa yayaqkunataq uyankuta pampaman churaykuspa urmaykurqanku, Diostaq yupaycharqanku, nispa: «Sulpaykiyku, Tukuy-Atiyniyuq Señor Dios, kanan kaq, ñawpaq kaq, hamuq kaqpas; hatun atiyniykita hap’iykuspayki kamachisqaykirayku. Suyukunaqa piñakurqanku, ichaqa phiñakuynikiqa chayamunña, wañusqakunapa juzgasqa kanan pacha chayamunña, hinaspa kamachisqaykita qowaq profetakuna-man, santo-kuna-man, sutiykita manchakuywan yupaychaqkuna-man, huch’uy kaqman hatun kaqmanpas, kutichinaykipaq; hinaspa kay pachata waqlliqkunata tukuchinaykipaq», nispa. Apocalipsis 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Ezequielpa wañusqa tullunkuna “puyu ukhupi hanaq pacha kama wicharinku; hinaspa paykunaq awqankuna” “paykunata” qhawarinku chay “hora”-pi, Nabucodonosorpa taki waqachiqnin waqaychayta qallarin, Tiro llaqtaq qharim warmi takiyta qallarin, hinaspa apostata Israel tusuyta qallarin chay pacha. Apostata Israelqa llulla profetata sut’inchan, rey Nabucodonosorqa dragónmi, Tiro llaqtaq qharim warminataq bestiami. Chay tusuymi Baalpa profetankuna hinaspa sach’a muyu profetakuna Elíaspa willakuyninpi rikuchisqa. Hinallataqmi Herodíaspa ususin Salomépa tusuyninwan rikuchisqa karqa. Baalqa llulla qhari diosmi, Ashtarotstaq sach’a muyu profetakunam, warmi dios kasqankuta. Iskaynin kuskapiqa iglesiata (warmi) hinaspa estadota (qhari) huñusqata sut’inchanku. Iskaynin kuskapiqa Estados Unidospa llulla profetanta sut’inchanku. Saloméqa reqsichin llulla profetaqa Romapa ususin kasqanta, paypa rikch’aynintaq Estados Unidospi iglesiawan estadowan huñusqa kasqanta.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Chayrayku chay p’unchaypi wakin caldeo runakuna qayllaykamuspa judiokunata tumpakurqanku. Rimarispanku nirqanku rey Nabucodonosorman: Rey, wiñaypaq kawsay. Qam, rey, huk kamachiyta ruranki: pipas waqra, qina, arpa, salterio, dulcémele, tukuy ima takiy waqanakunapa qapariyninta uyarispa, urmaykuspa qori sananman yupaychananpaq; mana urmaykuspa mana yupaychaqqa, rawray nina hornopa chawpinman wikch’uykusqa kananpaq. Kanchu wakin judío runakuna, qam Babylon suyupa kamachiyninkunaman churashqaykikuna, Sadrac, Mesac, Abed-nego; kay runakunaqa, rey, manam qamta yupaychasunkichu. Manam diosniykikunata sirvinkuchu, nitaq qam sayarichisqayki qori sanantapas yupaychankuchu. Daniel 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Chay “hora”-pi, Sadracpa, Mesacpa, hinaspa Abednegopa awqankunaqa rikurqanku uywaq unanchanta mana chaskisqankuta, chaymantaq reyta mañakurqanku nisqa taripayninman hina wañuchinanta. Chay “hora”-pitaq, domingo kamachiy, mayqinchus kay pachapi uywa-man rikch’akuqta (terremoto nisqata) ichhipaq chukchuy kasqan, Nabucodonosorpa phiñasqan hinaspa sinchi piñakuynin rikuchikun.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Chaymi Nabucodonosorqa phiñasqa, sinchita piñasqa kaspa kamachirqa Sadrac-ta, Mesac-ta, Abednego-ta apamunankupaq. Chaymantataq kay runakunataqa reypa ñawpaqenman apamurqanku. Daniel 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Diospa iskay testigonkuna contra qatiykachayqa (Sadrac, Mesac, Abed-nego), paykuna mana qonqorikuyta munasqankumanta ruwasqa kachkan, utaq Apocalipsis chunka hukniyuq nisqanman hina—chakinkupim sayarinku.
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. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Kimsa p’unchaytan hinaspa kuskan p’unchaymanta qhipamanqa, Diosmanta kawsaypa Espíritu paykunaman haykurqan, hinaspan chakinkupi sayariqkanku; hinaspa paykunata rikukuqkunaman ancha manchay urmaykurqan. Hinaspa hanaq pachamanta hatun rimayta uyarirqanku, kaynata nispa: Kayman wichariychik. Hinaspan phuyupi hanaq pachaman wicharirqanku; awqankunataq paykunata rikurqanku. Apocalipsis 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
K’umuykuyta mana munaspa, paykunaqa Ezequielpa atiyniyuq ejercitun hina chakinkupi sayarinku. Sayarinku imaynachus sellosqa willakuyta chaskispanku, chaymanta willakuspanku, Estados Unidospi iglesiapaq estadopaq huñunakuynin ruwakusqanta hark’ariq chay willakuyta, domingo kamachiy hamunalla kasqanta waqyaykuspa, hinaspa kimsa kaq Ay pa Islamninwan Diospa kutichiq taripaynin hunt’akuyta qayllamanta kashasqanta reqsichispa. Chawpi Tuta Qapariy willakuyqa Danielman iskay kaq capitulopi rikuchisqa “pakasqa” nisqawan rikuchisqa kachkan, hinaspa Diospa qhipa p’unchay llaqtan chay “cheqaq kay” nisqapi takyasqa kaptinqa, mana atisqachu, mana munanqachu qayllamanta kaq allpachakuywan kuyuchisqa kayta.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creek llaqtapi rurasqa llamk’ayqa chaylla hina kaq ordenmanta kashan. Sanitariopi umalliqkunaqa mana iñiqkunawan chaqrusqa kanku, paykunata consejonkuman yaykuchispa, aswan ichapas pisilla, ichaqa hinaqa ñawinkuta wichq’asqa hina llamk’ashanku. Paykunaqa mana kanchu reqsiy atiyniyuqkuna imatachus mayqen pachapipas ñoqanchikman paqarinanta rikunankupaq. Kachkan huk espíritu desesperacionmanta, guerramanta, yawar wañuymantawan, chay espírituqa wiñanqa pacha tukukuyninkama. Diospa llaqtan runakuna urkunkupi sellasqaña kaptinku chay ratollam — mana ima sellu nitaq marka rikuy atinachu, aswanqa cheqaq kaypi takyasqa kaymi, yuyayninpipas espirituyninpipas, chayna mana kuyuchisqa kananpaq — Diospa llaqtan sellasqaña hinaspa chay chukchukuypaq wakichisqaña kaptinku chayqa hamunqan. Cheqaqtapuni, qallarisqañan. Diospa taripayninkunaqa kunan pachapi hallp’apiña kashan, ñoqanchikta willakuyta quwananchikpaq, hamuq imakuna kasqanta yachananchikpaq.” Manuscript Releases, volumen 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Sellasqaqaqaqa huk señalta rikuchin, qallariypi runakuna mana rikuy atinqakchu, ichaqa chaymanta qhipaman llapa runakuna rikunqaku. Diospa llaqtan runakuna Chisi Chawpi Qapariypa willakuyninta chaskiptinku, chayqa Danielpa iskay kaq kapitulpin rikuchisqa “pakasqa yachayta” chaskisqankum, hinallataq bestiapa lantinmanta “pakasqa yachaynintapas” chaskisqanku, chaymi bestiapa señalanman pusayta ruwan, chay señaltaq Diospa taripayninta apamun, chaytaq Islam nisqawan hunt’asqa kan. Kayqa huk pacha hinanpi pasakun, maypin “llakiywan hunt’asqa, maqanakuywan yawar unu jich’aywan hunt’asqa espiritu” astawan yapakuspa kashan. Chay pachaqa kunanmi. Pasanmi Adventismoq umalliqninkuna Laodiceapa ñawsa kayninrayku mana rikuy atiqtinku. Sellasqa kay ruwanakuypi, Chisi Chawpi Qapariypi tukuyninman chayaspa, sellota yachaq virgenkunapa urqunkunaman ñit’iykuchinku, ichaqa mana rikusqachu. Sadrac, Mesac, Abed-negoqa cheqaq kaypi sayasqa qhiparikuqkunata rikuchinku, Nabucodonosorwan rimasqankuwan sut’inchasqa hina.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nabucodonosorqa rimarispan paykunata nirqan: ¿Cheqaqchu kay, Shadrach, Meshach, Abednego, mana diosniykunata servinkichischu, nitaq sayachisqay qori rurasqata yupaychankichischu? Kunanqa, sichus wakichisqa kankichis, waqra, pinkullu, arp’a, sackbut, salterio, dulcimer, hinallataq tukuy laya takikunapa uyariyninta uyarispaykichis, rurachisqay rurasqaman qonqorikuspalla yupaychankichis chayqa, allinmi; ichaqa mana yupaychankichisqa, chay hora kikinpi ruphaq ninawan rawraq hornopa chawpinman wisq’achisqa kankichis; hinaspa, ¿pitaq chay Diosqa makiymanta qespichisunkichis? Shadrach, Meshach, Abednegoqa kutichispanku reyta nirqanku: Nabucodonosor, kay imapiqa mana ima kutichiyta yuyaykuychu qampaq. Sichus chayna kanman chayqa, serviykuqniyku Diosniyku atiyniyuqmi ruphaq ninawan rawraq hornomanta qespichiwaykutaq, qampa makiykimantapas qespichiwankum, rey. Ichaqa mana chayna kaptinpas, yachaychun qam, rey, diosniykikunata mana serviq kasqayku, nitaq sayachisqayki qori rurasqata yupaychasqayku. Daniel 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Chaymanta qhipaman, kimsa allin qharikunaqa rikuyta atinapaq Diospa sellonta rikuchinqaku. Rikuyta mana atinapaq ukhuypi ñawpaqta selloyoqkuna sapallankunam chayqa Diospa sellonta rikuchiywan tinkusqaqa kankaku chay pachapi maypachachus rikuyta atinapaq kanan tiyan.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Chaymiqa Nabucodonosorqa sinchita phiñakuywan hunt’asqa karqa, hinaspa uya rikchayninpas hukman tukusqa Sadracpa, Mesacpa, Abed-negopa contranpi; chayrayku rimarispa kamachirqa hornota qanchis kuti astawan ruphachinankupaq, imaynam ñawpaqta ruphachisqa kasqanmantapas. Hinaspataq soldadokunamantan aswan kallpasapa runakunata kamachirqa Sadracta, Mesacta, Abed-negota watanankupaq, hinaspa nina rawray horno ukhupiman wikch’unankupaq. Chaymantataq kay runakuna p’achankuwan, chakipi p’achankuwan, umapi churakunankuwan, huk p’achankuwan ima watasqa karqaku, hinaspa nina rawray horno chawpinman wikch’usqa karqaku. Chayrayku, reypa kamachisqan utqaylla hunt’akunanpaq kasqanrayku, hornopas ancha sinchita ruphasqa kasqanrayku, ninapa rawraynin wañuchirqa chay Sadracta, Mesacta, Abed-negota apaq runakunata. Kay kimsa runakunañataq, Sadrac, Mesac, Abed-nego, watasqa kaspankutaq nina rawray horno chawpinman urmaykuykurqaku. Chaymantataq rey Nabucodonosor mancharisqa rikch’arispa utqayllam hatarirqa, hinaspa rimarispa nisqa yachaqkunaman: “¿Manachu kimsa runakunata watasqata ninapa chawpinman wikch’urqanchik?” Paykuna kutichispa nirqaku reyta: “Arí, rey.” Payñataq kutichispa nirqa: “Qhawariychik, noqaqa tawa runakunatan qhawani kacharichisqa, ninapa chawpinpi purishaqta, mana ima nanayniyoqta; tawaqninpa rikch’aynintaq Diospa Churinman rikch’akun.” Daniel 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Ishkay testigokuna, Shadrach, Meshach, hinaspa Abednego nisqakunahuan rikuchisqa, chaymanta hoqarisqa kanqaku huk unanchakuna hina, chaymantaq sellokuna rikurisqa kanqa.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
Espíritu Santoq rurananqa kaymi: huchamanta, allin kaymanta, hinaspa taripaymanta kay pachapi kaqkunata yuyayman churananpaq. Kay pachaqqa cheqaqta iñiqkuna cheqaqwan ch’uyaqachasqa kasqankuta rikuspallam waqyayta atinqa, hatun hinaspa sagrado principiosman hina purisqankuta, Diospa kamachikuyninkunata waqaychaqkunawan, chakinkuna urapi saruqqa hina qispichiqkunawan sut’i rakiyta hatun, hanaqchaychasqa yuyaypi rikuchispa. Espíritupa ch’uyaqachayninqa señalachin Diospa sellonta apaqkunawan, llulla samana p’unchayta waqaychaqkunawan ima sasachakuy kasqanta. Pruebakuy chayamunan p’unchaypiqa, bestiapa señalnin ima kasqanqa sut’in rikuchisqa kanqa. Chayqa domingota waqaychaymi. Cheqaqta uyarispaña, kay p’unchayta llaqtayuqta hina sagrado kasqanta qhawariqkunaqa, pacha-kunata hinaspa kamachikuykunata tikrayta yuyasqa hucha runapa firmanta apanku. Bible Training School, December 1, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Domingo p’unchay kamachikuypi, Estados Unidosqa Naciones Unidasmanmi rinqa proféticamente llamk’ayninta hunt’anampaq. Payqa milagrokuna ruraskankunawanmi pacha llapanta qollqoyman churanqa, Salomépa tusuyninwan rikuchisqa hina. Chay qollqoypa tusuyninta rurashaqtin, Tiro llaqta qharqachisqa warmiqa takinkunatan takinqa, Nebucodonosorpa orquestanpas músicatan waqachinqa. Estados Unidosmi ñawpaqman lluqsispa pacha llapanta kallpachinqa chay taki chaskinankupaq, hinaspa imagen ñawpaqman kumuykunankupaq.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Hinaspanmi huk uywaqa allpamanta lluqsimuqta; payqa iskay waqratayoq karqa ovejaman rikch’akuq, ichaqa dragón hina rimarqa. Payqa ñawpaq uywapa tukuy atiyninta ñawpaqninpi rurachkan, hinaspan kay pachata hinallataq chaypi tiyakuqkunatapas ñawpaq uywata yupaychanankupaq kamachin, wañuy apaq k’iriyoq kasqan hampisqa karqa chay uywata. Hatun musphaykunatapas ruran, runakunapa qayllanpi hanaq pachamanta nina uraykamunanpaq kay pachaman ruraspa, chayhinataq kay pachapi tiyakuqkunata pantachin chay milagrokunawan, mayqenkunatachus uywapa qayllanpi rurananpaq atiyta qorisqa karqa; kay pachapi tiyakuqkunata nispa, espadawan k’irisqa kaspapas kawsariq uywapa rikch’ayninta rurachun nispan. Hinaspan atiyta qorisqa karqa uywapa rikch’ayninman samayta qunanpaq, chaymanta uywapa rikch’ayninqa rimananpaq, hinallataq mayqenkunachus uywapa rikch’ayninta mana yupaychayta munarqankuchu, wañuchisqa kananankupaq rurananpaq. Llapan runakunatataq, huch’uykunata hatunkunatapas, qhapaqkunata wakchakunatapas, librekunata sirvienteakunatapas, paña makinkupi otaq urkunpi señalta chaskinankupaq kamachin. Chayrayku mana pipas rantiyta nitaq rantikuyta atinchu, mana señalniyoqqa, otaq uywapa sutinyoq, otaq sutinpa yupayninyoqqa. Kaypim yachay kashan. Entendimiento-niyoq runaqa uywapa yupayninta yupachun; runapa yupayninmi, hinaspan yupayninqa Soqta pachak soqta chunka soqta. Apocalipsis 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Qhipa p’unchaykunapi Egiptoqa kay pachata rikuchin (chay pacha Naciones Unidas nisqawan kamachisqa), ichaqa huk “Ay” kan (Islam nisqapa unanchaqnin), chay yanapayninta mask’aspa Egiptoman kutirikuqkunapaq (Estados Unidos) nisqakunaman rimarisqa. Kimsa allin runakuna hornoman wikch’uykusqa kaspanku, hinaspa kay pachapaq unanchaman tukuspanku, chay hornoqa manan cheqaqpuni Nabucodonosorpa hornonchu.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
¡Ay ay! Egiptoman uraykuspa yanapakuyninta maskaqkunapaqqa; caballokunapi hap’ipakuspa, carretakunapi confiakuspa, achka kasqankurayku; hinallataq caballerokunapipas, ancha kallpasapa kasqankurayku; ichaqa mana qhawarinkuchu Israelpa Santoqman, nitaq Tayta Diosta maskankuchu. Chaywanpas Payqa yachaysapa kashan, mana allinkunatam apamunqa, siminkunatapas manam kutichinqachu; aswanqa hatarinqam mana allin ruwaqkunapa wasin contra, huchallikuy ruwaqkunata yanapaqkunapa yanapaynin contra. Egiptokunaqa runallam, manam Dioschu; caballonkunaqa aychallam, manam espirituchu. Tayta Dios makinta haywarimuspaqa, yanapaqpas urmanqam, yanapasqapas urmanqam, llapankutaq kuskalla tukukapunqaku. Kayhinatam Tayta Dios ñoqarayku rimawarqan: Imanam leonpas, wayna leonpas hap’isqan patapi qaparispan, achka michiqkuna paypa contra waqyasqa kaptin, mana manchakunchu paykunapa qapariyninmanta, nitaq paykunapa ruidoyninrayku pisiyman urayanchu; chayhinallataqmi Señor de los ejércitos uraykamunqa Sion orqopi maqanakunanpaq, hinaspa moqonpaqpas. Imanam pawaq pichinkunakuna hina, chayhinam Señor de los ejércitos Jerusalenta amachanqa; amachaspataq salvanqa; hawayninmanta pasaspataq waqaychanqa. Kutirikuychis Payman, pimantachus Israelpa churinkuna ancha ukhuymanta qarqokurqanku. Chay p’unchaypim sapa runa qollqe-mallkinkunata, qorimanta mallkinkunata wisch’unqa, mayqenkunatachus kikiykichispa makikuna huchapaq ruraykurqanku. Chaymantataq Asiriaqa urmanqa espadawan, ichaqa mana atiyniyuq runapa espadawanchu; hinaspa espadalla, mana pisiyachisqa runapachu, mikhukapunqa. Payqa espadamanta ayqenqam, wayna runankunataq atipachisqa kanqaku. Manchakuymantataq sinchi pakakunankaman ch’akinqa, kurakankunataq estandarteta rikuspanku mancharinqaku, nispa Tayta Dios, pipa ninan Sionpi kashan, hornonpas Jerusalénpi. Isaías 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Jerusalén llaqtam kay pachaqa qhawasqan hornomi kanqa, chaypitaq tawa qhariykuna purishaqta rikusqanku.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Chaymantataqmi Nabucodonosor qayllaykurqan rawraq nina wayq’u simiman, rimarispanmi nirqan: “Sadrac, Mesac, Abed-nego, Ancha Hatun Diospa kamachinkuna, lluqsiychis, kayman hamuychis”, nispa. Chaymantataqmi Sadrac, Mesac, Abed-nego ninapa chawpinmanta lluqsimurqanku. Hinaspataqmi huñunakuspa apuqkuna, kamachiqkuna, capitankuna, hinallataq reypa yuyaysapa yanapaqninkuna qhawarqanku chay qharikunata; paykunaq cuerponkunapi ninapas mana atiyniyuq karqanchu, umankuq chukchankupas manam ruphasqachu karqan, p’achankupas manam hukman tikrasqachu karqan, nitatq ninapa asnayninpas paykunamanqa chayarqanchu. Chaymantataqmi Nabucodonosor rimarispan nirqan: “Saminchasqa kachun Sadracpa, Mesacpa, Abed-negopa Diosnin, paymi angelninta kachamuspa paypi confiarqanku chay kamachinkunata qispichirqan; paykunataqmi reypa nisqanta tikrarqanku, cuerponkutapas qukurqanku, ama ima diosllatapas sirvinankupaq, amataq yupaychanankupaq, aswanpas kikinkuq Diosnillankuta”, nispa. Daniel 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Chaymantataqa Nabucodonosor huk decretota ruwarqan. Chay decretoqa qhepa p’unchaykunapi qhipa decretota simbolizan. Wañuy decretota willakun, hanaq pacha Diosninta oqarichiyta kallpachakuykusqan pisi atiniyuq ruwayninpiqa, cheqaqtapuni kay pachapa tukukuyninpi wañuy decretonmanta profético simbolismonmi. Nabucodonosorqa, kay pachapa tukukuyninpi huk reyta represientaspa, Romapa warmi qhariwan waqllikuyta ruwaj dragónpa chunka reyesninpa huk señalninqa. Profético escenario ukupi qatiq decretoqa wañuy decretom, hinaspapas Nabucodonosor pacha tiempollanpaq willakuyta rurachkaptinpas, cheqaqpeqa qhepa p’unchaykunapi kimsa-kutin huñusqa tinkuyninpa qhipa decretonta represientachkan. Chay decretoqa, gracia p’unchay tukukuptin churasqa kallpachisqa wañuy decretom; ichaqa Diospa llaqtan contraqa mana hayk’aqpas hunt’asqachu kanqa.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Chayrayku kay kamachiyta hurqoni: mayqan llaqtapas, naciónpas, simipas, Sadracpa, Mesacpa, Abed-negopa Diosninpa contranpi mana allinta imatapas rimajqa, cuchurqatasqa kanqaku, wasinkupas sirk’a qotoman tukuchisqa kanqa; imaraykuchus mana huk Dios kanchu kay hinata qespichiy atiq. Chaymantataq reyqa Sadracta, Mesacta, Abed-negotawan Babilonia provincia ukupi hatuncharqan. Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Kunanqa Danielpa kimsa ñawpaq kapítulonkunaq mayqen allin tupu qillqasqantaña churaykurqanchik, chaymanta qallarinanchikpaq tawañiqin hinaspa pichqañiqin kapítulokunata yuyayman churayta, chaykunaqa “kutichispa aswan hatunyachiy” nisqa profético kamachiywanmi kamachisqa kachkan. Danielpa tawañiqin kapítulonqa 1798 watata hinaspa allpa uywapa qallariyninta reqsichin, hinaspa Danielpa pichqañiqin kapítulonqa domingo kamachiyta reqsichin, hinallataq allpa uywapa tukukuyninta, dragón hina rimaptin. Iskay kapítulokunataqa ñawpaq kimsa kapítulokunawan “siki sikiq patanpi” tantachisqa kanan, kimsa angelkunaq willakuyninkunapa ruwasqan sayaynin patanpi aswan yapaypaq. Chayraykun, ñawpaqta sumaqta sut’inchasun “siki sikiq patanpi” nisqa kamachiypa nisqanta.
We will continue in the next article.
Qatiq qhipa qillqapi pasasaqku.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belsasarqa achka kuti Diospa munayninta reqsinanpaq hinaspa rurananpaq achka kutita qosqa karqan. Payqa rikurqan hatun taytan Nabucodonosor runakunapa chawpinmanta qarqosqa kasqanta. Rikurqantaqmi, hatunchakuq qhapaq kamachiq kusikunan yuyayniyuq kaynin, chayta qoqninpa makimanta qechusqa kasqanta. Rikurqantaqmi reyqa suyuyninmanta qarqosqa kasqanta, chakra uywakunapa masinman tukusqa kasqanta. Ichaqa Belsasarpa pukllayman munakuyninwan hinaspa kikin hatunchakuyninwanqa, mana hayk’aq qonqanankupaq karqan chay yachachikuykunaqa chinkachisqa karqan; hinaspan Nabucodonosorpa hawanpi sut’in juiciokunata apamuq hucha-hinallatata ruwarqan. Qhasilla sonqowan qosqa karqan chay oportunidadkunata usuchirqan, cheqaq kayta reqsinanpaq makimpi kaq oportunidadkunata mana llamk’achispa. ‘¿Imatata ruranay tiyan qespichisqa kanaypaq?’ nisqa tapuyqa, hatun kashaspanpas mana yuyaysapa reyqa mana imapas hina pasaqta saqerqan.” Bible Echo, April 25, 1898.