The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Danielpa, Apocalipsispapas qillqasqa hukllam kanku, hinallataq allin yachasqaña kaq hina Machu Testamento, Musuq Testamento qillqaspas hukllam kasqankuta. Pruebapa p’istaynin tukukunankamaña aslla ñawpaqta, Jesucristoq Apocalipsisnin kicharisqa kachkan.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Hinaspan: “Ama wisq’achaychu kay liwrupi qillqasqa profecíapa nisqankunata, pachasqa qayllam kashanrayku. Mana chaninnaq runaqa, kachun mana chaninnaqraq; qhelli runaqa, kachun qhelliraq; chanin runaqa, kachun chaninnaqraq; santo runaqa, kachun santoraq. Qhawariy, utqayllam hamuni; premiuypas noqawanmi kashan, sapa runaman qosqaypaq, imanas rurasqanman hina. Ñoqaqa Alpha y Omega kani, qallariyninpas tukukuyninpas, ñawpaq kaqpas qhepa kaqpas” nispa. Apocalipsis 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
Bibliaq “ñawpaq rimay kamachikuynin”, mayqenchus chaypi kay chiqaq yachay kachkan: imapas tukukuyninqa qallariyninwan rikuchisqa kan, chayqa Daniel qillqap ñawpaq kimsa capítulo-kunap ancha allinchananpaqmi hapiyninta churayku, imaraykuchus paykunaqa ñawpaq rimarisqa chiqaq yachaymi kanku chay qillqapi, mayqenchus Danielwan Apocalipsiswan qillqakuna kanku. Jesúsqa Alpha hinataq Omega kachkan, chayrayku chay qillqap qallariynin, mayqenchus Danielwan Apocalipsiswan qillqakuna kanku, kay pacha tukukuypi kichasqa chiqaq yachayta rikuchinanmi tiyan. Chhaynaqa, huk nivelpi, chay kichasqa chiqaq yachayqa Apocalipsis chunka tawañiyuq angel-kunap wiñay evangelionmi.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Jesucristopa Revelasqanmanta, Apocalipsis qelqap huk ñiqin capítulo paq qallarichisqan ñawpaq versículopi reqsichisqa kaq, chaymi iglesiakunaman willayta apachinanpaq kaq, “pacha qayllapiñan kashan” nisqa tiempopi; hinaspa Apocalipsispa huk ñiqin capítulonpi “qayllapiñan kashan” nisqa tiempoqa, kikin pacha kanan tiyan Apocalipsispa iskay chunka iskayniyuqñiqin capítulonpi, prueba tukukuynin wichayman manaraq wichaspa, “qayllapiñan kashan” nisqa tiempowan.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Jesucristoq Revelacionninmi, Dios payman qorqan, sirvintinkunaman sut’ita rikuspa reqsisichinampaq imaykunachus utqaylla hunt’akunan kashan chaykunata; hinaspan angelninwan kacharispa reqsisirqan sirvintin Juanman: paymi Diospa siminmanta, Jesucristopa testimoniomanta, hinallataq llapa rikuskankunamantapas willakurqan. Kusisqan kachun chay ñawiriq, hinallataq kay profeciapa siminkunata uyariqkuna, chaypi qelqasqa kakkunata waqaychaqkuna; pachaqa qayllaña kashanrayku. Revelación 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Qhipa willakuy kaq, arí, qhipa willakuymi, allin yuyayman yaykunapa p’unchaynin tukukuyta manaraq wichq’akuspa, maypachachus “pacha qayllamña kachkan,” chayqa iskay kaq angelpa qhipa para willakuyninmi, hinaspa Chawpi Tuta Qapariymi. Chayqa “pakasqa historiaywan” t’inkisqa cheqaq kaymi, Qanchis Illap’ukunamanta. Chayqa “qanchis kaqmanta pusaq kaqpa” rikuchikuyninmi; kay llapa ancha chanin rikuchikuynikunata kuska awaykuspa Cristoq chanin kay p’achaman tukuchiq qori q’aytuqa Levitico iskay chunka suqta kaqpi kaq “ancha chanin” “qanchis kuti” nisqaqmi. Danielpa huk kaq kapitulon, hinaspataq yapamanta Danielpa hukmanta kimsa kaq kapitulokuna, chay willakuymi. Iskay kaq kapitulopi “pakasqa” nisqapas, chay willakuymi.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Danielpa ñawpaq kaq kapitulanqa ñawpaq angelpa willakuyninta rikuchin; hinallataq, Apocalipsispa chunka tawañiyuq kapitulanpi kimsa angelkunapa willakuyninkunamanta llapa proféticok hina señalakuna ñawpaq angelpa willakuyninpi rikuchisqa kasqan hina, Danielpa ñawpaq kaq kapitulanpipas kimsa willakuyninkunamanta llapa proféticok hina señalakuna rikuchisqa kanku. Chay imakunam kimsa pata-pruebakunapa ruraynin: Danielpa ñawpaq kaq kapitulanpi mikhunamanta prueba kasqanta rikuchin, chaymanta qhawaq prueba hamun, chaymi huk litmus prueba-man pusamun. Ñawpaq kaq kapitulo, iskayñiyuq kaqwan kimsañiyuq kaqwan tupachispa qhawarisqa kaspa, mikhunamanta pruebata rikuchin; iskayñiyuq kaqmi qhawaq pruebata, kimsañiyuq kaqtaq litmus pruebata rikuchin. Apocalipsis chunka tawañiyuqpi kimsa angelkunapa willakuyninkuna, hinallataq Danielpa ñawpaqmanta kimsa kaq kapitulkama, kimsa pata-pruebakunapa rurayninmanta tawa testigokunata qun.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Danielpa tawa pichqañiqin capítulo-kunaqa sinchi sunquyuq, ancha ukhu proféticopa historianta rikuchinku. Chay iskay capítulo-kunamanta lluqsisqa líneaqa suqtamanta mana hukllachu, sapaq profética línea-kunata hap’in. Chay profética línea-kunamanta hukninqa 723 a. C. watapi qallarin, hinaspataq domingo kamachikuykama mast’arikun. Suqtamanta huk líneaqa 1798 watapa historianta rikuchin, domingo kamachikuykama; chay líneapitaq kimsa profecía línea-kuna hukllapi kuska rikuchisqa kashan: allpa uywapa línea (Estados Unidos), chaymanta Protestante waqra línea, hinallataq Republicano waqra línea. Chaykuna kuskapi huk pichqañiqin líneata sayarichinku, Estados Unidospa profética líneanpa qallariyninpi. Chay líneaqa 1798 watapi Danielpa qanchis, pusaq, isqun capítulo-kunapa kichakusqanta señalan. Estados Unidospa profética líneanpa tukukuyninpiqa suqtañiqin línea paqarin, chaymi 1989 watapi chunka, chunka hukniyuq, chunka iskayniyuq capítulo-kunapa kichakusqanta señalan.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Allpacha animalpa proféticopi qallariynin, Daniel qanchis t’aqa rikuchisqan hina, “qanchis pacha” nisqa unanchawanmi señalasqa kachkan; chay hinallataq allpacha animalpa proféticopi tukukuyninpas “qanchis pacha” nisqa unanchawanmi señalasqa kachkan. Qanchis, pusaq, isqun t’aqakunapa kichasqa kayninkuna rikuchisqan historiapa pacha muyupi qallariyninpas tukukuyninpas “qanchis pacha” nisqa unanchawanmi señalasqa kachkan. Chay hinallataq Daniel chunka, chunka hukniyuq, chunka iskayniyuq t’aqakunapa kichasqa kaynin rikuchisqan historiapa pacha muyupi qallariyninpas tukukuyninpas “qanchis pacha” nisqawanmi señalasqa kachkan.
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
1798 watapi “pacha tukukuypi” Danielpa qanchis, pusaq, isqun capítulo-kuna kichasqa kasqanmantapacha qallarisqa historiapa pacha muyuyninpa tukukuyninqa 1863 karqa. “Pacha tukukuypi” Danielpa chunka capítulo, chunka hukniyuq capítulo, chunka iskayniyuq capítulo kichasqa kasqanmantapacha qallarisqa historiapa pacha muyuyninpa qallariyninqa 1989 karqa. 1863 watamanta 1989 watakamaqa pachak iskay chunka suqta watakunam kikinchakun. Pachak iskay chunka suqta watakunaqa chunka iskay pachak suqta chunka watakunapa chunka hukninman hina, icha diezmo hina. Chayrayku pachak iskay chunka suqta yupayqa chunka iskay pachak suqta chunka watakunapa unanchaqninmi; chay watakunaqa “purun pampata” rikuchin, chaymantaq “qanchis kuti”-pa iskay waranqa pichqa pachak iskay chunka watakunapa unanchaqnin kananpaq.
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Kay chiqap kuskanmi kaypaq allpapa uywapa historiapin reqsisichin: ñawpaq angelpa kuyuriynin qallariypi, hinaspa qipa tukukuypi kinsa angelpa kuyuriyninpi, iskayninkuqa qallariyninkunapipas tukukuyninkunapipas “qanchis kutiwan” señalasqa kanku. Chay iskay kuyuriykunapa chawpinpi kaq pacha, paykunata huñunaykipaq wataykuq, chaypas “qanchis kutiwan” sut’ichasqa kachkan.
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Mana Bibliaq “siki pataman qillqa pataman” nisqan rurayninta mana churaykuspaqa, kay hina revelaciónqa mana rikuyta nitaq entiendetayta atinchikchu; chay rurayniyuqta mana hap’ikuspaqa, sellasqa libroqa teología yachaypa artenta allinta yachasqa runaman qusqaqa kananman, hinaspan payta mañakunman sellasqa libro ima niyta munasqanmanta willakuyta. Yuyayninpi hatunchakusqanmi pushanman nispa rikuchinanta: sellasqa libroqa mana entiendesqa kayta atinchu, imaraykuchus sellasqasqanrayku. Chaymantaqa chay sellasqa librota apaspa, chay k’anchasqa runaq kamachisqan hinaspa qallusqa ovejakunamanta hukninman qunkiman; hinaspa teólogoq qhapaq willakuykunamanta mikhuspa kusisqaña tukuq oveja aylluqa, sellasqa libromanta imatapas churaykuyta mana munanman, allinta yachasqankuraykuqa cheqaq kay ima kasqanta kamachinankupaq churakusqaqa teológico Sanedrín nisqapi kaqkuna sapallam kasqankuta.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Qankunata suyaychis, musphaywan qhawariychis; waqaychis, waqariychis; machasqas kanku, ichaqa mana vinowanchu; taksakachkanku, ichaqa mana sinchi upyanawanchu. Señorqa qankunaman jich’arpamusun puñuy usqhaypa espiritunta, ñawiykichistataq wichqarpun; profetakunata, kamachiqniykichiskunata, qhawaqkunatataq pakarpun. Hinallataq llapa rikuchisqa qankunapaq tukurun sellasqa libropa siminkunahin, chayta runakuna yachasqa runaman quspanku nispa: “Ama hina kaspa, kayta ñawiriy”; paytaq nin: “Mana atiniychu, mana yachasqachu kani.”’
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
«Chaymi Señorqa nin: Kay llaqtaqa simillankuwanmi qayllaykaman hamunku, chukchankuwanmantaqmi yupaychawanku, ichaqa sonqonkutaqa karumanmi anchuchinku ñuqamanta, ñuqaman manchakuyñinkuqa runakunapa kamachisqan yachachisqallanmi; chayrayku, qhawariy, huk musphay ruwayta, huk admiraypaq ruwayta ruwasaq; yachaqninkupa yachayninqa chinkapunqa, umalliqninkupa entiendeninqa pakasqañam kanqa. Ay paykunaman, pikunaq yuyayninkuta Señor-manta pakayta ukhuman maskanku, ruwasqankutaq tutapi kachkan; hinaspa ninku: “Pitaq qhawawanchis, pitaq reqsiwanchis?” Cheqaqtapuni, imakunata tikrayniykichisqa olleroq mit’ankunahin kasqanman yupasqa kanqa; ichaqa ruwasqachu ruwasaqninmanta ninmanchu: “Manam payqa ruwawarqanchu”; otaq kamasqachu kamasaqninmanta ninmanchu: “Payqa manam yachayniyuqchu”?»
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Kay llapan kaypi rimasqakuna hunt’asqa kanqa. Wakinkunaqa manan Diospa ñawpaqenpi sonqonkuta pisiysichkankuchu, nitaqmi allin chiqninpi puriyta munankuchu. Cheq yuyayninkuta pakanku, urmasqa angelwan kuska ayllukuytataq waqaychanku, paymi llullata kuyakusun, llullatataq ruran. Awqaqa engañayta atisqan runakunaman espirituta churaykun, wakin imakunapi tutayaypi kashaqkunata pantachinampaq. Wakinqa mast’arisqa tutayaywan hunt’achisqa rikurinkun, cheqaq kawsaytaq pantayrayku saqerparikunku. Profecíawan reqsichisqa p’unchayqa chayamusqanña. Jesucristoqa mana entiendesqachu. Jesucristoqa paykunapaq huk willakuylla, mana cheqaqchu. Kay pachapa historianninpim kay kasqan pachapi, achkakunaqa machasqa runakunahinata ruwaykunku. ‘Qankunaqa sayakuychis, musphaychis; waqyaychis, waqyaychis; machasqakunam kanku, ichaqa manan vinowanchu; urmaykachanku, ichaqa manan sinchi upyanawan chu. Imaraykuchus Señorqa qankunaman yuyay p’unchaw puñuypa espiritunta churamusqa, ñawiykichistataq wichq’asqa. Profetakunata, kamachiqniykichiskunata, rikuyta atiqkunatataq p’istumusqa.’ Huk espiritual machaymi achkakunapi kashan, paykuna yuyanku paykunaqa hatunchasqa kanankupaq Diospa runankuna kasqankuta. Paykunapa religiónpi iñiyninkuqa kay Escritura nisqapi rikuchisqahinallam. Chaypa kallpan urayninpiqa manan chiqanta puriyta atinkuchu. Ruwayninkupi q’iwisqa ñankunata ruranku. Hukninnaq, huktataq, kayman chayman urmaykachanku. Señorqa hatun llakiywanmi paykunata qhawan. Cheqaq kaypa ñannintaqa manan reqsisqankuchu. Paykunaqa yachay-sayariq qhilqayman hina llank’aq yuyaychakuyuq runakunan, hinaspa pichqakunata yanapayta atinman karqan, atinman karqa, espiritupaq sut’i rikuywan, paykikunaqa kikinkuta pantachisqa kanku, hinaspa mana allin ruwanakunata kallpachachkanku.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Kay qhipa p’unchaykunapi kay imakuna wiñayman risqankuna utqayllam sut’ichasqa kanqaku. Ichaqa kay espiritista llullachikuykuna imayna kasqankuta cheqaqtapuni rikuchisqa kaptin,—supay espiritukunap pakasqa rurayninkuna kasqankuta,—paykunapi imatapas ruraspa chaypi chaqrusqa kaqkuna, sonqonkuta chinkachisqa runakuna hina tukunqaku.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Chaymi Señor nin: Kay llaqtakunaqa siminwanmi qayllayamunku ñuqaman, ichaqa siminkunallawanmi yupaychawanku; sonqonkutaqmi karunchanku ñuqamanta, manchakuyñinkutaq ñuqapaq runakunapa kamachisqan yachachisqallam. Chayraykun, qhawariychik, kay llaqtapiqa rurasaqmi musphay atiy llaqtakuyta, arí, musphay atiyta hinallataq mancharikuypaqta; yachaysapa runankunapa yachayninqa chinkapunqañam, entiendesqa prudente runankunapa entiendeninqa pakasqa kanqa. Ay, Señor-manta pakayllapi yuyayninkuta maskaqkunamanta, rurayninkutaq tutapi kashan, ninku: “Pitaq qhawawanchik? pitaq reqsiwanchik?” Cheqaqtapunin tukuy imata tikrayniykichikqa manka rurajpa ñiq’inman hina yupasqa kanqa. Manachu rurakusqa imaqa rurajninmanta ninman: “Manam paychu rurawarqan”? O manachu kamasqa imaqa kamajninmanta ninman: “Manam payqa yachaqchu karqan”?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Qawarisqa kani ñoqamanmi, ñoqanchikpa kawsaypi kay hinallataq kasqakunaq chay kikin imayna kayninta tarisqanchikta, hinaspa kunanpas tarisqanchikta. Qhari runakuna, hatun k’anchayta hinaspa admiraypaq privilejiokunata chaskiqkuna, pusayuqkunapa siminta chaskirqanku; chay pusayuqkunaqa yachaysapa kasqankuta yuyarinku, Señormanta anchata favoresqas hinaspa saminchasqas karqanku, ichaqa kikinkuta Diospa makinmanta hurqukuspa enemigoq sinchikuna patapi churakurqanku. Kay pachaqa allin rikch’akuq llulla yachachiykunawan unu hina hunt’achisqa kananmi. Huk runaq yuyaynin, kay llulla yachachiykunata chaskispa, huk runakunapa yuyayninkunapi llamk’anqa; chay runakunaqa Diospa cheqaq kayninpaq sumaq pruebakunata llullaman tukuchishaq karqanku. Kay qharikunaqa urmasqa angelkunawan engañasqa kanqaku, mayqinkunachus almaikunapaq qhawaq, yupayta quna kasqankurayku, cheqaq waqaychaqkuna hina sayanan karqan chaymanta. Paykunaqa maqanakuykupi armankunata saqirqanku, hinaspa pantachiq espíritukunata uyarirqanku. Diospa yuyaychasqanta mana imapaqpas yupaychanku, hinaspa Paypa waqyaykunatawan piñakuyninkunata qhipaman churanku; cheqaqtapuni Satanaspa ladonpin kashanku, pantachiq espíritukunata hinaspa supaykunapa yachachiykunata uyarispa.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Kunanqa runakunaman chayamusqa espiritu machay, mana kallpayoq upyaywan machasqa runakuna hina tinkuykachanankupaqchu kashaqkunaqman. Huchakuna, mana allin ruraykuna, qollqe suwakuy, llullakuy, mana chiqan ruraykunapas kay pachata junt’achkanku, hanaq pacha cortekunapi hatarinakuspalla awqaq umalliqpa yachachisqanman hina.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Historiaqa yapam kutinmi kanqa. Munaymanmi sut’inchayta imataq qaylla p’unchaykunapi kanqa chayta, ichaqa manaraqmi pacha chayamunchu. Wañusqakunapa rikch’ayninkuna rikhurinqa, Satanaspa astawan yachaysapa hinaspa llullakuq rurayninwan; askhakunaqmi huñunakunqa mayqinchus llullata munan hinaspa ruwan chaywan. Ñuqaqa llaqtanchikta waqyaykuni: chiqapmi ukunchikpi wakinkuna iñiymanta t’aqakunqa, hinaspa uyariykunqa pantachiq espiritukunaman hinaspa supaykunapa yachachikuyninkunaman; paykunaraykutaqmi cheqaq kayta mana allin simikunawan rimarinqaku.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Danielpaq ñiqin kapítulon, Apocalipsis chunka tawanñiqin kapítulopi ñawpaq angelpa willakuyninta rikuchispa, allpap animalpa qallariy historiwan tupachkan. Danielpaq ñiqin, iskaynin, kimsan kapítulonkuna, Apocalipsis chunka tawanñiqin kapítulopi kimsa angelkunapa willakuyninkunata rikuchispa, Estados Unidospa tukukuyninwan tupachkan. Nabucodonosorqa ñawpaq angelpa historianta, hinaspa Danielpaq ñawpaq kapítulonta rikuchin. Belsasarqa kimsañiqin angelpa historianta, hinaspa Danielpaq ñawpaq kimsa kapítulonkunata rikuchin.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babiloniapa qhipa kamachiqninman, imaynachus rikch’ayninpi ñawpaq kaqman hamurqan chay hina, hamurqan Diospa Qhawaqninpa sentenciankuna: ‘Qhapaq rey,... qammanmi nisqa kachkan; qhapaq suyuqa qanmanta qichusqanñam.’ Daniel 4:31.” Profetas y Reyes, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Qatiq willakuypi Nebucadnezarta Belshazartawan yachayninchista qatiqkusunchis.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belsasarqa, Diospa atiyninpa kay rikuchikuyninmanta mancharisqa, paykunaq huk testigoyoq kasqankuta rikuchispa, mana chayta yachasqankuchu, kawsaq Diospa rurasqankunata, Hina Diospa atiyninta, hinallataq paypa munayninta ruranankupaq hatun oportunidadkunata hap’isqaku karqan. Payqa achka k’anchayniyoq kayta atisqa karqan. Paypa awilun Nabucodonosorqa Diosmanta qunqaykuspa kikinta hatunchasqanpi peligronmanta willasqa karqan. Belsasarqa runakunapa kuska kawsayninmanta qarqosqa kasqanmanta, hinaspa chakra uywakunawan tantalla kasqanmanta yachaq karqan; chay factokunaqa paypaq yachachina kanan karqan, ichaqa mana imatapas qhawarirqanchu, imayna pasasqapas mana kasqan hina; hinaspa payqa awilunpa huchankunata yapamanta rurashallarqun. Diospa juicioykunata Nabucodonosorpa hawanman apamuq huchakunata rurananpaqmi atrevikurqan. Mana sapallantaqchu mana allin rurasqanrayku huchachasqa karqan, aswanpas mana allinman churakurqanrayku, paypaq qusqasqa oportunidadkunatawan atiyninkunata mana allinta apaykachasqanrayku, chaykuna wiñachisqa kaptinqa allin kayman chayananpaq.” Testimonies to Ministers, 436.