“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . 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.
“Ministrokuna hinallataq runakuna nirqanku Danielpa qillqasqan profecíaskuna, hinaspa Apocalipsis nisqapas mana entiendey atisqa pakasqa misteriokuna kasqanta. Ichaqa Cristoqa disipulonkuman ricuchirqan profeta Danielpa siminkunaman, paykunap pacha tiempopi pasananpaq kaq ruwaykunamanta, hinaspa nirqan: ‘Pipas ñawirqan chayqa, entiendan.’ Mateo 24:15. Hinaspa Apocalipsis nisqa misterio kasqanmanta, mana entiendesqa kananpaq kasqanmanta rimayqa, kikillan libropa sutinwanmi qichusqa kachkan: ‘Jesucristopa Revelacionnin, maytan Dios qosqa payman, sirvientoinkunaman rikuchinanpaq utqayllam pasananpaq kaqkunata.... Kusisqan kachun ñawiriq, hinaspa kay profecíapa siminkunata uyarikuqkuna, chaypi qillqasqa kaqkunata waqaychaqkuna; pachaqa qayllañam kachkan.’ Apocalipsis 1:1–3.”
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
Profetaqa nin: “Kusisqanmi leeqqa” — wakinkunaqa mana leesayta munanku; chay kusikuyqa manam paykunapaqchu. “Hinallataq uyariqkuna” — wakinkunaqa, hinallataq, mana munankuchu profeciakunamanta imatapas uyaríyta; chay kusikuyqa manam kay clasepaqchu. “Hinallataq chaypi qelqasqa kaqkunata waqaychaqkuna” — achka runakunaqa Apocalipsispi kaq willakuykunatawan yachachiykunatapas mana kasukuyta munankuchu. Mana mayqenninkupas atinkuchu chay prometisqa kusikuyta mañakuyta. Llapa profeciapa yachayninkunata asipayaykuchkaqkuna, kaypi solemnemente qosqa unanchakunamanta burlakuqkuna, llapa kawsayninkuta allinchayta mana munakuykuqkuna, hinallataq Runapa Churin hamunanta wakichikuyta mana munakuykuqkunaqa, mana kusisqas kanqachu.
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Diospa samaychasqa testimoniota qhawarispa, ¿imaynataq runakuna yachachiyta atrevinku, Apocalipsisqa huk misterio kasqanta, runaq yuyayninpa hap’iy atipasqanmantas qaru kasqanta? Chayqa huk misteriomi rikuchisqa, kichasqa libro. Apocalipsis nisqata yachakuyqa yuyayta pusayku Danielpa profecíasninkunaman, iskayninkutaq ancha importante yachachiyta rikuchinku, Diosmanta runakunaman qusqa, kay pachapa historian tukukuy patapi pasanan kaq ruwaykunamanta.” El Gran Conflicto, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
Apocalipsis nisqapa “yachaynenqa yuyayta pusamun Danielpa willakuyninkunaman.” Wakin runakunaqa Danielpa qillqasqallanpi willakuy rimayta rikunku. Ichaqa Danielqa iskay chiqap yachachiyta qawarichin, chay willakuyninkunata rikuchiq chiqap yachachiykunataq qillqasqanpa qhepa soqtan kapitulunkunapi kachkan. Ñawpaq soqtan kapitulunkunaqa rikuchisqa willakuy rimayta qawarichinku; chaykunaqa hatun cheqaqta mana reqsisqa hinaraq kashanku. Manaraq Danielpa ñawpaq soqtan kapitulunkunata qhawarispaqa, sut’inchasun imaraykuchus Danielpa qhepa soqtan kapitulunkunapi cheqaqtapuni iskay willakuykuna kasqanta. Hermana Whiteqa iskay willakuykunata reqsichin Sinarpa iskay hatun mayunkunaman rimaspa. Paypa churakusqan unanchay simikayninta chaskispaqa, Danielpa qhepa soqtan kapitulunkunapi iskaylla, mana aswanqa, iskay willakuykunata qhawaypaq llaveyta tarisun.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Diosmanta Daniel chaskisqan k’anchayqa astawanqa kay qhipa p’unchaykunapaqmi qosqa karqa. Ulai patapi, Hiddekel patapipas, Shinarpa hatun mayunkuna qayllapi, pay rikushqan musquykunaqa kunanqa hunt’akuy ñanpim kachkan, hinaspa llapa willasqa ruwaykunaqa utqayllam pasakonqa.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Pusaq kaq kapitulumanta rikch’ayqa Ulai mayu ladupi qusqam karqa.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Rey Belsasarpa kamachikuyninpa kimsay watañanpi, ñawpaqpi rikuchisqa kaq qhepaman, huk rikuy noqaman rikurirqan, arí, noqaman Danielman. Rikuypi rikarirqani; chayta rikushaspataq, Elam suyupi kaq Susan patapi kasqayta tarirqani; rikuyllapitaq rikarirqani, Ulai mayu patapin kasharqani. Daniel 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
Maypacha Testimonies to Ministers nisqamanta chay párrafota hap’ispa, maypichus Hermana White “Ulai hinallataq Hiddekel” nisqakunata rimarqan hinaspa paykunata “Shinarpa hatun mayunkuna” nispa suticharqan, chayqa chay párrafota rakispa qhawarqanchik, Hermana Whitepa qelqasqankunapi Daniel hinallataq Apocalipsis librokunata yachaymanta huknin ancha allin ancha importante comentariomanta. Chay pasajempi nin: “Diospa siminta aswan achka cercanapa estudiasqa kananpaq necesidad kan; aswanqa Daniel hinallataq Apocalipsis atención chaskinan, ruwayniykupa historiapi mana hayk’aqpas hina.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Kay qispi iskay versículokunata Daniel pusaq capítuloqpi ñawpaqta citarqanchikta ancha allinta yachaqaspa, paykuna huk mana aswan reparasqa chiqaqman ishkay ukhupi testigokunata qunku. Daniel nin: “Belsasarpa kimsay wata kamachikusqanpi huk rikuy noqaman rikurirqan.” Chaymanta yapayta nin: “ñawpaqpi noqaman rikurisqan qhepanta.” Kay versículo iskay hina entiendesqa kayta atin, hinaptinpas mayqen ñanpi entiendesqapas, chayllataq kikin tukuy conclusiónman pusan.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Angel Gabrielqa Danielmanmanmi profétiko achkyayta apamurqan, llapa profetakunaman hina; paymi Satanasta rantispa hanaq pacha k’anchay apaq karqan. Kayqa ninmi Qelqasqakunapi tarikukuq llapa profétiko kamachiyqa Gabrielpa pusasqan kasqanta. Daniel chayta entienderqanchu mana entienderqanchu, pusaq capítuloq huk ñiqin versículonpiqa, manam huk ancha importante profétiko qhawariyllata reqsichinchu, aswanpas chay versículopi chay importante profétiko qhawariypaq iskay testigokunatam qoykun. Danielpa huk ñiqin versículopi qelqasqanqa kaymi karqan: payqa Ulai mayu patapi chaskisqan visiónmanta ñawpaqtaña huk visiónta chaskirqan. Ulai mayu patapi visiónqa Belshazzarpa kimsa wata kamachikuyninpi hamurqan. Chay visión, Ulai mayu patapi visiónmanta ñawpaq kaqqa, Belshazzarpa ñawpaq wata kamachikuyninpin hamurqan.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Babilonia llaqtapa rey Belshazzarpa ñawpaq watañinpi Danielqa puñunan patapi umanpi musquyta, rikch’ayninkunatapas rikurqan; chaymantataq musquyninta qillqarqan, hinaspataq imakunapa tukuyninmanta willarqan. Daniel 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
Pusaq p’unchaw ñiqinpi, Danielqa sut’inchanmi Belsasarpa ñawpaq watachapipas huk rikuyta hap’isqanta, imaraykuchus nin: “ñawpaqpi rikuchisqa kaq qhepanta.” ¿Ulai mayu rikuychu Belsasarpa ñawpaq wata rikuy qhepanta rikhurisqa, icha huknin qishka parallel rikuykunamanta ñawpaq kaq qhepanta rikuychu rikhurisqa? Mayqin kutichiypas allinmi. Ulai mayu rikuyqa qanchis ñiqin kapitulumanta rikuywan hukllam. Gabrielqa willakuy sut’inchaypi “yapay hinaspa hatunyachiy” nisqa profetik kamachiyta apaykachan, chaymanta kuskanpi iskay testigokunapa sut’inchasqanwan imapas sayachisqa kanan kamachiytapas. Iskay rikuykunaqa Bibliamanta profecíaq qhapaq suyukunatam riman.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Qanchis kaq capítuloq rikch’ayninqa, chay qhapaq suyukunata mikhuq animal-kunahinata rikuchin; chaynaqa paykunataqa sivil atiy-ninkupi qhawarispa aswan sinchita rimarin hinaspa qhispichin. Pusaq kaq capítuloq rikch’ayninri, chay kikillan qhapaq suyukunata Diospa santuarionpi sirviq kasqanmanta unancha-kunawan rikuchin, ichaqa santuario serviciomanta sapa unanchakunaqa munasqa q’iwisqa kanku, llulla yupaychayta rikuchinankupaq. Daniel pusaqniyoqqa, qanchis kaq capítuloq rikch’ayninpi rikuchisqa kaq kikillan qhapaq suyukunata rikuchin, ichaqa chay qhapaq suyukunataqa religiónninkupa kaqninpi churaykun.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Daniel qillqap pusaq kaq capítulo-pi Ulai musuq rikch’aynin, qanchis kaq capítulo-pi rikch’ayninta yapamanta rimarin hinaspa astawan hatunyachin. Qanchis kaq capítuloqa Bibliamanta willakusqa qhapaq suyukunap llaqtamasikayman hina kaq kayninta reqsichin, pusaq kaq capítulo-taq Bibliamanta willakusqa qhapaq suyukunap iñiywan chaskisqa kayninta reqsichin. Kayta allinta reqsispanqa, chaymanta entiendisqa kanman qanchis kaq capítulo hinaspa pusaq kaq capítulo huklla rikch’ay kasqankuta. Isqun kaq capítulo-pim Gabriel hamun pusaq kaq capítulo-pi rikch’aypa pacha elementunta sut’inchananpaq. Chayrayku, Ulai rikch’ayqa Daniel qillqap qanchis, pusaq, isqun capitulokunata sut’ichan. Hiddekel mayuqa chaymantataq chunka kaq capítulo-pi reqsichisqa kananpaq yaykuchisqa.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Kimsa wata Ciro, Persiaq reyninpa watapi, huk imapas Danielman sut’inchasqa karqa, paypa sutinmi Beltesasar nisqa karqa; chay imapas cheqaqmi karqa, ichaqa señalasqa pacha unaymi karqa. Paymi chay imata entienderqa, rikuchisqa musquypa nisqantapas allintan entienderqa. Chay p’unchaykunapi ñoqa Danielqa kimsa hunt’a semanata llakikuspalla karqani. Mana mikurqanichu allin t’antata, manataq aychata ni vinotapas simiyman yaykurqachu, manataq hayk’aqpas umayta aceitawan llusirqanichu, kimsa hunt’a semanakuna junt’asqa kanankama. Ñawpaq kaq killapa iskay chunka tawa p’unchayninpi, hatun mayu Hiddekel nisqapa patanpi kashaspay. Daniel 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Hiddekel mayu rikch’ayninmi willakuy proféticota qallarichin, norte llaqtapa reyninpa historianta. Qallarinmi Alejandro Hatunpa qhapaq suyun t’aqasqa kayninwan; chaymanta sut’inchan hamuq historiapa kuti-kutiy puriyninta, maypichus tukukuypi iskaylla awqakuna qhiparin Alejandro Hatunpa ñawpaq qhapaq suyun t’aqakunamanta: huk literal sur reynin contra huk literal norte reynin. Qhipamanta chayan papadopa historiankama; paymi chaymanta qhepaman tukun espiritual norte reyninman; payqa chunka hukniyuq kapituluq tukukuyninpi tukukuyninman chayan, Miguel sayarin, runakunapa probationninqa wisq’akun. Aswan sasanmanta qhawayqa kayna: Ulai mayu rikch’ayninqa Diospa santuarionninpa ukhu rikch’ayninmi, hinallataq hostninpa; Hiddekel mayutaq Diospa awqampa hinaspa llaqtanpa awqankunapa hawa rikch’ayninmi, chaylla historiapi. Chayqa kikin prinsipioyta llamk’achkan, ima kaqtaq Rikch’ay 7 iglesiakunapi hinaspa 7 sellokunapi tarikun.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Achka ministrokunaqa mana imatapas ruwanchu Apocalipsis nirqanmanta sut’ita qhawarichinankupaq. Ninkuqa yachakunapaq mana allin librom kashanmi. Sellasqa librohina qhawanku, siq’ikunaqwan unanchakunaqwan qillqasqa willakuykunata apasqanrayku. Ichaqa kikillan suti churasqa kasqan, ‘Revelación,’ kay yuyayta ñawpaqman mana chaskinchu. Revelaciónqa sellasqa libromi; ichaqa kichasqa librompas kashanmi. Kaypi qillqasqa kachkan kay pachapa historianpa qhipa p’unchayninkunapi pasanankupaq kaq admiray atipanakuykuna. Kay libropa yachachikuyninkunaqa sut’i kanku, mana pakasqa nitaq mana entiendenapaqchu. Chaypim Danielpi hina kikin profecía siq’ita hap’iparinku. Wak profecíakunataqa Dios yapamanta rimarqan, chaywan rikuchispa paykunaman ancha importanciata qunanpaq kasqanta. Señorqa mana imatapas yapamanta rimanchu mana hatun consecuencianiyuq kaqkunataqa.” Manuscript Releases, volumen 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
Daniel qillqapi ukat Apocalipsis qillqapin uñachtʼayaski uka pachpa manqha ukhamaraki anqan sarnaqäwiw mayamp aptʼasi. Aka pä visiónanakata mistu profético qhanata sipansa, William Miller chachan katthapit Biblia qhanañchañ yatiyäw thakhi ukhamaraki ukat qhiparusti Future for America ukarusa mä chiqap pʼaqtʼäwiw utji. Cheqapar uñjata, Daniel qillqapisa, ukhamaraki Apocalipsis qillqapisa, Biblia pachpa taypin uñtʼayki uka profecía qhanañchañ kamachinakap chʼamañchañatakejj quri mina absolutäpxiwa.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Ulai mayu ukhupi imapas, Hiddekel mayutaq qawanapi kaqta rikuchisqanrayku, iskayninpas chay iskay willakuy qelqakunatam rikuchinku, “pacha tukukuy” nisqapi kicharisqa kananpaq kaqkunata. Ulaiqa “pacha tukukuy” nisqapi 1798 watapi kicharisqa karqan; Hiddekeltaq “pacha tukukuy” nisqapi 1989 watapi kicharisqa karqan, chay pachapi, Daniel chunka hukniyuq qelqapi, tawa chunka versículopi nisqa hina, ñawpaq Unión Soviética nisqaman rikch’akuq nacionkunaqa papadowan Estados Unidoswan atipasqa, pichasqa karqanku.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Kay chiqakunata riqsispaqa, chaymantaqa iskay rikch’akuykuna cheqaqtapuni huk rikch’akuylla kasqanta riqsiyta atin, imaynachus qanchis iglesiakunapa hinaspa qanchis sellokunapa profetiko historiankunaqa kaqllataqmi kikin profetiko historiata rikuchin. Chay iskay rikch’akuykunam chay ñan tukunku, maynintachus Señorqa ñawpaq p’itipi ñawpaq angelpa kuyukuyninpi usarqan, hinaspataq imatatachus Señorqa kunan pacha hinaspa hamuq p’itipi kinsa kaq angelpa kuyukuyninpi usaranqa, Daniel qillqapi chunka iskayniyuq kapitulu, qanchis isqunniyuq hinaspa chunka versikulukuna nisqapi nisqanman hina, huk pruebay churay ruwayta paqarichinapaq.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Hinaspanmi: “Riy, Daniel; simikunaqa wichq’asqa, sellasqa kachkan pacha tukuynin kama. Achka runakunaqa ch’uyanchasqa kanqaku, yurakyachisqa kanqaku, pruebanapi churakusqa kanqaku; ichaqa millay ruwaqkunaqa millayta ruwaspa qhiparinqaku. Millay ruwaqkunamanta manam mayqenpas entiendenqachu; yachaysap’akunaqa ichaqa entiendenqaku” nispa. Daniel 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
1989 watapi Hiddekelpa kichasqa kasqanmanta huk rikuchina hina, yuyariychis imatachus Diospa samaynin nisqa.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. 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.
«Apocalipsispiqa llapa Bibliapa librokunan tinkunku hinaspa tukukunku. Kaypiqa Danielpa libroyninpa hunt’ayninmi kachkan. Hukninqa profecíam; hukninñataq revelaciónm. Sellasqa karqa mana Apocalipsischu, aswanpas Danielpa profecíanmanta qhepa p’unchaykunaman hina rikch’akuq chay rakhuyninmi. Angelqa kamachirqan: “Qanri, Daniel, simikunata wisq’ay, librutataq sellay, pacha tukukuynin kama.” Daniel 12:4.» Hechos de los Apóstoles, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Ulaiwan Hiddekelwanpas qhepa p’unchaykunawanmi tupanakuqkuna kanku, ichaqa Adventismollam munarqa reqsiyta 1798 wataqa Danielpa “tukukuy pacha” kasqanta, libronpas kichasqa kananpaq. Chaywanpas profecíapa rak’in “qhepa p’unchaykunaman tupaqqa” aswan chiqaqtaqa Daniel chunka hukniyuq kapítulonpa qhepa suqta versículonkuna, imaraykuchus chay versículokuna tukunku Miguel sayariqtin, runakunapa prueba pacha wisq’akusqanpi.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Daniyel qelqaykunapi qanchis, pusaq, isqun nisqakunapi reqsisqa tarikusqan hina, taripaypa musquyninqa “tukukuypa pacha”man chaykama wichq’asqa karqa 1798 watapi. Kanchayqa (kicharisqa karqan chay Ulai musquy paqarichisqan) sut’incharqa tapuykachasqa taripay kicharisqanmanta willakuyninta, manataq taripay tukukuynintaqa. Chay Hiddekel musquywan kicharisqa kanchayqa reqsichin tapuykachasqa taripay tukukuyninta, hinallataqmi chayqa Daniyelpi kaq pasajepas, mayqenchus “qhipa punchawkunaman tupaq profecíapa rakin” tiyan.
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
1798 watapi kichasqa kayqa willakurqan tapuy juzgamientopa kichariyninta. 1989 watapi kichasqa kayqa willakurqan tapuy juzgamientopa tukuynin qayllamusanmanta. Alpha y Omega-pa firmanqa Daniel qillqapi mana sasa rikuylla kan, ichaqa imatachus chayqa kasqanta yachaspa, maskayta munaspaqa.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
DANIEL qillqap chunka hukniyuq kapitulumanta, tawa chunka pichqayuq versiculopi, probation tukukuptin, Alpha y Omega-pa sellon qillqasqa kachkan. Daniel qillqap qallariynin sut’ita rikuchin maypi tukukusqanta. Qallarin cheqaq guerrawan, cheqaq Babiloniawan cheqaq Israelpa chawpipi, hinaspa cheqaq Babilonia atipakuyta hap’in.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Judá suyupi rey Joacimpa kamachikusqan kimsay watañanpi, Babilonia suyupi rey Nabucodonosor Jerusalénman hamuspa muyurqan. Hinallataq Señorqa Judá suyupi rey Joacimta makinman churarqan, Diospa wasinmanta wakin mallkikunawan kuska; chaykunatan Sinar hallp’aman apapurqan diosninpa wasinman, hinaspataq mallkikunata diosninpa qollqewasinman churarqan. Daniel 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Daniel qillqap chunka hukniyuq kapitulu, tawa chunka pisqayuq versiculopi, huk yuyayman sayasqa maqanakuy kallpan, yuyayman Babilonia, “norte llaqtapa rey” nisqawan unanchasqa, hinallataq yuyayman Israel, “hatun sumaq ch’uya orqo” nisqawan rikuchisqa, tukukun; chaypiqa yuyayman Israelqa yuyayman Babiloniamanta atipan.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.
Payqa rey paqarisqan karpankunata iskay quchakuna chawpipi, hatun k’anchayniyuq ch’uya urqupi sayachinqa; ichaqa tukukuyninman chayamunqa, mana pipas yanapanqachu. Chay pacha Michael hatarinqa, llaqtayki runakunapaq sayasqa hatun kamachiq príncipe; hinaspa sasachakuy pacha kanqa, mana hayk’aqpas karqanchu huk llaqta kasqanmantapacha chay pacha kama; chay pachataq llaqtayki runakuna qispichisqa kanqaku, sapa huk libropi qillqasqa tarikusqa kaq. Daniel 11:45; 12:1.
The books of Daniel and Revelation are one book:
Danielpa, Apocalipsispas librokunan hukllam libro kanku:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Danielpa qelqanwan Apocalipsis qelqanwan hukllam kanku. Hukninqa profecíam, hukninña revelación; hukninqa sellasqa qelqam, hukninña kichasqa qelqam. Juanqa uyarisqa ima pakasqakunatapas illapakunapa rimarisqanta, ichaqa mana qellqanampaqmi kamachisqa karqa. The Seventh-day Adventist Bible Commentary, volumen 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Iskay librokuna, huklla libro kaspapas, angel Gabrielpa profetik yachachisqanpa aswan hatun allin rurayninmi kanku. Kayta qillqani sumaqta yachaspa: Gabrielpa Danielman hinallataq Juanman apamusqanqa Jesusmanta karqan, paymi Chaytaymanta chaskirqan. Mana Gabrielta hatunchayta munaspanichu rimani, aswanqa iskaynin librokunapi kachkaq chiqaq willakuykunapa ukhu yuyayniyuq qhawayninta hatunchaytam munani: imaynatas Alpha y Omegaqa biblia profetika unanchaypa kamachikuykunata wakichirqan, chaykunata iskaynin librokunapi rikuchinapaq, ñuqanchik rikuyta munaspaqa.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Qankunaman yuyarichiykichik: kay pachapiqa, ñuqaqa mana munayniyuqchu nitaq yuyaychakuyniyuqchu Ulai hinaspa Hiddekel mayukunamanta iskay qillqasqa willakuykunapa rimaychakusqanta qhawayta rikuchiyta. Munayniy hinaspa yuyaychakuyñaqa Danielpa qillqanpa ñawpaq soqta capitulokunapi kaq willakuykunawan llamk’aymi. Ñuqaqa sapaqllam rikuchisani kay cheqaq kasqanta: Danielpa hinaspa Apocalipsispa qillqankunaqa, ichapas, Diospa Siminpi aswan ukhu, allinchasqa, sumaq ruwasqa qillqakunami. Chaykunaqa willakuykunapa willayninta rikuchinku; chayllataq Diospa kayninta sut’inchanku; chayllataq mayqin kamachikuykunachus sut’ita hap’ipunanpaq runaqa willakuykunata yachanampaq, chaykunatapas reqsichinku; hinaspataq chay willakuykunata qallarichiqtaqa reqsinanpaqpas.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
Huk ejemplopi qhelqa librokunap ancha ukhu kasqanmantaqa kashan Danielpa rikuchisqan “qanchis pacha”manta, Levítico iskay chunka soqtayuqpi. “Qanchis pacha” nisbamanta profecíaqa kasqanmi, kunanpas kashanmi, Diospa llaqtanpaq “mitk’achiq rumi” kananpaq, ñawpaq Israelpi, ñawpaq angelpa Millerita kuyuriyninpipas, hinallataq kunan pacha hamuq pacha kinsa angelpa kuyuriyninpipas. “Mitk’achiq rumi” nisqa, llamp’u sut’inchayman hinaqa, ima kasqanmi mana rikunki chayta, sut’ita chaypi kachkaptinpas. Chayrayku, Danielpa libronpi “qanchis pacha”ta reqsispaqa, rikunki sut’ita chaypi kasqanta; ichaqa rikunkitaqmi pakasqa kasqanta, chayta mana rikuyta akllaqkunapaq.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Imatapasqa hina rikurichkaspa huk imata pakayqa sumaq, ancha hatun ruraymi; chayqa mana ima runaq pakasqa willakuy qillqamanpas churakuyta atinkachu. Chayqa huk allin yachaypa rurayninmi, imaraykuchus chayqa chaypi kachkan, sut’ita rikunaykipaq, mana urmayta munasqakunapaq; ichaqa mana rikuy atisqa, urmayta akllasqakunapaq. Rimayman hinaqa, “sut’ipi pakasqa” nisqami. Chayqa runakayninwan Hinantin Dios kayninwan kuskaqmi hunt’achisqa.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Chayta ni nini, kaypi yuyarichiyta munasqayrayku: Adventismo ukhupi, aswanpas 1957 watapi Questions on Doctrine nisqaqa lluqsisqanmantapacha, huk Católica yachachiy kasqan; chayqa kay Future for America nisqa kunan pacha chiqaq willakuyniyuq kuyuy ukhupipas mana allin umanta oqarichirqanmi. Yuyayqa kayhinan: Cristoqa, runayarikusqanpi, Mariamanta chaskisqan aychataqa manan hap’irqanchu. Cheqaqa, kay yachachiyta sayachiqkunaqa manan chayhinata rimanchu, ichaqa chaymi yachachinku. Católica yachachiy nisqayqa, Cristoq aychan Adánpa huchallikusqanmanraq ñawpaq aychan hina lliwpuni chuya kasqan nisqa qhawayninraykun; chayqa Católica iglesiaq supaypa muyuy yuyayninmi, “immaculate conception” sutiyuq nisqankuwan. Sichus qankunaqa “immaculate conception” nisqa gentil yachachiyta mana reqsinkichikchu, chay yachachiyqa yachan: Cristoq aychanqa mana runapa kallpallanmantachu, aswanpas milagro hinam ruwasqa karqan, imayna Adánpa uran kaq runa kaynin karqa, paywan Evawan manaraq huchallikushaptinku; utaq, nisqanku hina, Cristoqa Adánpa urmayman mana chayasqa, mana huchayuq kayninta hap’irqan. Chay yachachiyqa yachachinmi: María kikinpas milagro hinam chaskirqan Adánpa huchallikusqanmanraq ñawpaq aychayuq, mana urmasqa runa kayninta, Espíritu Santopa wawata, Jesús sutiyuq wawatata, paypa perfecto aychanman runayarichinanpaq perfecto recipiente kananpaq.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Chiqaqmi, Adventismopi kanku, Jesuspa aychanmanta chay kikin tukuychayninta hap’iqkunaqa, manam Mariyawan ima milagrokunatapas qhawachkuchkankuchu; ichaqa Hermana Whitepa qelqasqankunatawan Bibliatapas q’iwiykunku, chay kikin católicopa yuyayninta yachachinankupaq. Imaraykutaq kunanraq pantaspa karuni hinaspa Daniel qhelqamanta rimanamanta karunchakurqani? Chayta kutichisqayki.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Danielpaq Apocalipsiswan admiraypaq nisqa ruwayninpas churasqanpas runakaywan hinallataq Divinidadwan huñusqa kasqanwanmi hunt’akusun. Jesúsqa Diospa Rimayninmi, Bibliapas Diospa Rimayninmi. Jesuspa divino kayninwan runa kayninwanqa Bibliapi llapallan hunt’asqata rikuchikun. Chaypi kaq simikunaqa divino kanku, sonqokunata yuyaykunatawan tikraypaq kamaq atiyniyoqmi kanku. Chay simikunaqa imaymana kaqkuna llapanpas kaqman hamuq atiymi kanku. Ichaqa Bibliata qillqaypi Dios akllasqan runakunaqa llapallan huchasapam karqaku. Kay yupaypi runa parteqa urmasqa runakunawanmi rikuchikun. Bibliaqa runa kaywan Divinidadwan huñusqam, profetakunapas huchasapam karqaku, imayna Adanpa wawan llapa kasqankuman hina. Cristoqa manam hayk’aqpas huchallirqachu yuyaypi, simipi, otaq ruwasqampi. Ichaqa payqa Maryapa aychanmi hap’irqan tawa waranqa wata urmaymanta qipanpi. Sichus cheqaqtapuni Adan manaraq huchalliptinpa uray aycha naturalezanta hap’irqanman karqan chayqa, llapa Biblia qillqaqkunapas mana huchayuq kasqankutam mañakunman karqan.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
Daniel qillqapi “qanchis kuti” nisqaqa “llapanpa ñawpaqenpi pakasqa” kasqanqa, manam Daniel qillqasqan simillawanchu hunt’akusqa, aswanpas Rey Jacobo Bibliata tikrasqa urmaq runakunawanmi. Urmaq runakuna iskay kutita Daniel qillqata llamk’arqanku, chaypi hunt’akusqantaqa mana pipas runa sapallan Diospa divina providencial qhawariynin mana kachkaptinqa ruwayta atinmanchu.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Qatiq qillqasqayku qhepaman qallarisaqmi rikuchiyta imaynatas Divinidadpas runa kaypas Levitico iskay chunka suqtayuqpi “qanchis kuti” nisqata sut’i rikuyllapi pakarichirqanku Daniel qillqapi, Diosqa ñawpaqmantapuni yachaq karqan, chaymanta astawanpas chayhinata wakichirqan, iskayninpaqpas pruebapaq “urmay rumi” kananpaq: ñawpaq angelpa kuyuyñinpi kaqkunapaq, hinaspataq kinsa kaq angelpa kuyuyñinpi kaqkunapaqpas.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Diosmanta Daniel chaskisqa k’anchayqa astawanqa kay qhepa p’unchaykunapaqmi qosqa karqa. Ulai mayu patapi, Hiddekel mayu patapipas, Shinarpa hatun mayunkuna chawpipi pay rikusqan musquy rikuykunaqa kunan p’unchaykunaqa hunt’akuy ruwaypiñam kachkan, tukuy willasqa kaqpas manaña unaychu pasakunqa.” Testimonies to Ministers, 112.