Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.
Nabucodonosorpa iskay kaq musquyninmi “pacha tukukuypa” tiemponta señalan, maypichus ishkay laya yupaychaqkuna waqyakuyniyoq kanku hamuspa tapukuyta “yachay yapakuymanta”, 1798 watapi paskasqa karqan chaymanta. Chaymanta Danielpas Beltesasar sutiyoqmi reqsichisqa kachkan, chayhinataq Diospa pacton llaqtanta reqsichin, imaraykuchus suti tikrayqa profetap hina pacto masinchakuyta señalan. Nabucodonosorqa Danielpi Santo Espiritupa kasqanta reqsirqan, hinaspa Danielwan ñawpaq experiencianta hap’iqtin yuyarqan “mana ima pakasqapas” Danielta llaquchinqachu nispa; ichaqa kay musquypa pakasqanqa Danieltaraqmi llaquchirqan.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.
¡Beltesasar, layqakunaq kamachiqnin, imaraykuchus yachani qampi kasqanta chay santu dioskunapa espiritunta, mana ima pakasqa imapas qamta sasachakusunkichu, willaway ñoqa rikusqay musquyniypa rikch’ayninkunata, hinallataq ima ninanta! Kayhinan karqan umaypa rikch’ayninkuna camasqaypi: qhawarirqani, hinaspa qhawariy, huk sach’a kay pachapa chawpinpi, sayaynintaq ancha hatun karqan. Chay sach’a wiñarqan, kallpachakurqan, sayaynintaq hanaq pacha kama chayarqan, rikuyñintaq tukuy kay pachapa tukukuynin kama; rap’inkunataq sumaq kanku, rurunkunataq achka, chaypitaq llapaqpaq mikhuna karqan. Chakra uywakunaqa llanthunpi samayta tarirqanku, hanaq pachapa p’isqunkunaqa ramanankunapi tiyakuq karqanku, llapa aychayuqkunataq chaymanta mikhuq karqanku. Camaqpi kaspay umaypa rikch’ayninkunapi qhawarirqani, hinaspa qhawariy, hanaq pachamanta uraykamurqan huk qhawaq, huk santu. Payqa sinchita qaparispan kayhinata nirqan: Sach’ata kuchuychis, ramanankunataq kuchuychis, rap’inkunata chhaphchiychis, rurunkunataq ch’iqchiychis; chakra uywakunaqa uranmantapas ripuchunku, p’isqukunataq ramanankunamantapas. Ichataq saphinpa tulluntaqa allpapi saqiychis, fierromanta broncemantawan watasqawan, chakra q’omer q’iwapi; hanaq pachapa sullaywan unuysqa kachun, chaymanta rakisqantaq kay pachapa q’iwapi uywakunawan kachun. Sonqonta runapa sonqonmanta tikraychis, uywapa sonqontaq qosqa kachun; qanchis pachakuna paypa hawanmanta pasachun. Kay asuntoqa qhawaqkunapa kamachisqanmi, mañakuynintaq santuqkunapa rimayninwanmi, chayrayku kawsakkuqkuna yachanankupaq ancha Hanaq Kamachiq runakunapa qhapaq suyunta kamachisqanta, munasqanman qosqanta, hinallataq runakunamanta aswan pisi yupaychasqa runatapas chayman churqanta. Kay musquytaqa ñoqa, rey Nabucodonosor, rikurqani. Kunanqa qam, ¡Beltesasar!, ima ninanta willaway, imaraykuchus qhapaq suyuypi llapa yachaysapa runakunaqa mana atinkuchu ima ninanta reqsichiyta; qamqa atinkim, imaraykuchus qam pi kasqan chay santu dioskunapa espiritun. Chaymantataq Daniel, sutichasqa Beltesasar, huk horata hinalla mancharisqa, musyanayniykunataq payta sasachakurqanku. Reymi rimarqan, nispan: Beltesasar, ama musquyqa, nitaq ima ninanpas qamta sasachachunsu. Beltesasar kutichispan nirqan: Apuy, kay musquyqa qamta cheqnikuqkunapaq kachun, ima ninantaq awqaykikunapaq. Daniel 4:9–19.
Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.
Danielqa “llakisqa” kashan musquyninwan chaypa willakuyninwanpas, payqa entiendenmi imaynatas Nabucodonosorqa chay willakuywan piñakunman; ichaqa Nabucodonosor rimananpaq kallpachaptin, Danielqa Nabucodonosorman hamuq taripayninmanta huk willakuyta qun. Chay hamuq taripayninmanta willakuyqa, pacha tukuypi chayamurqan ñawpaq angelpa willakuyninpa unanchayninmi, 1798 watapi.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Chaymantataq Daniel, sutin Belteshazzar kasqan, huk horata mancharisqa hinam qhiparirqan, yuyayninkunataq payta turbarqan. Qhapaqmi rimarispa nirqan: Belteshazzar, ama musquyqa, nitaq chaypa unanchayninqa, qanta turbachunchu. Belteshazzartaq kutichispa nirqan: Señor mío, chay musquyqa qamta cheqnikuqkunapaq kachun, chaypa unanchayninqa qampa awqaykikunapaq. Daniel 4:19.
Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.
Danielqa “huk urasllañamanta muspharisqa-hina” karqa. “Ura” nisqaqa Daniel libropi “ura” simi rikurimunqa pichqa kuti, chaymantaqa Antiguo Testamento ukhupi manam maypipas huk kutipas tarikunchu. Kaypiqa chayqa rikuchin Danielpa, “yachaqkuna”manta sut’inchasqa, paykuna yachay yapakusqanta unanchaspa, ñawpaq angelpa willakuyninta qunaypaq wakichikuy pacha-ta; chay willakuyqa yuyayman apamun tapuy juzgamiento kicharisqanta 22 de octubre de 1844 p’unchawpi. Danielpa musquy t’ikrasqanqa manam hamuq juzgamientollata willakunchu, aswanpas Nebucodonosorman huchamanta saqenampaq qayakuynintapas apamun, chaymi ñawpaq angelpa wiñay evangeliota rikuchin. “Ura”qa proféticamente churakunan karqa pacha tukukuypi, 1798 watapi, ñawpaq angel historiaman chayamurqan chay pachapi. Ñawpaq angelqa historiaman chayamurqan 1798 watapi, Diospa phiñasqan “qanchis kuti” tukukuyninpi, chayqa apamurqan norte reinomanta contra, qallarispa 723 a.C. watapi.
For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.
Kaykunan p'unchawkunaqa kutichikuy p'unchawkuna kashan, qillqasqa tukuy imapas hunt'akunanpaq. Ichaqa, ¡ay, chay p'unchawkunapi wiksaq warmikunaq, ñuñuchiq warmikunaq ima llaquynin! hatun ñak'ariymi kay llaqtapi kanqa, kay runakunapatas phiñakuy. Paykunataq espadapa filo-ninwan urmachisqa kanqaku, hinaspa tukuy nacionkunaman prisionerokuna hina apasqa kanqaku; Jerusaléntaq mana judío runakunaq sarusqan kanqa, mana judío runakunaq tiemponkama hunt'akunan kama. Lucas 21:22–24.
Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.
Nabucodonosorqa Diospa vengakuynin pacha tukukuyninkama uywapa sonqoyoq hina kawsanan karqa; chay vengakuymi apamurqa Israelpa norte suyuntaq. Nabucodonosorqa norte llaqtakunapa reyninmi karqa. Lucasqa chay kikin pachallata “tiempokuna” nispa reqsichin (“gentilkunapa tiemponkuna”), achkaqpi, Jerusalén llaqtapa saruchisqa kayninpa tukukuyninta señalaspa.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Paykunaqa espadapa ñawpinwan urmaykunkaku, llapa nacionkunaman prisionero hina apasqa kanqaku; hinaspa Jerusalén llaqtapas mana judío nacionkunaq sarusqan kanqa, mana judío nacionkunaq tiemponkuna hunt’akukama. Lucas 21:24.
In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.
Apocalipsis libropi, mana israel runakunaq pacha, santuario-ta chaymanta ejercito-ta saruchasqankutaqa sut’inchasqa karqa huk waranqa iskay pachak soqta chunka watakunallamanta, imaraykuchus chayqa sapallanta papal ñak’arichiy pacha kasqanta kallpachaykacha karqa.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ichaqaq wasi kanchaman hawa patiotaqa saqey, amaña tupuychu; imaraykuchus mana judío llaqtakunamanmi qosqa kachkan; hinaspa ch’uya llaqtataqa tawa chunka iskay killa unquykuspa sarusqanku. Hinaspa ñoqaqa iskay testigoykunaman atiyta qosqaq, paykunataq waranqa iskay pachak soqta chunka p’unchawkuna willakuyta ruwasqanku, llakiy p’achawan p’achallisqa. Apocalipsis 11:2, 3.
The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.
Danielqa Nabucodonosorman qusqa willakuyqa jamuq taripanakuymanta amonestaytam rikuchin. Chay amonestay willakuypa chayamuninqa 1798 watapi hinallataq simbólicamente churakusan, chay p’unchaymi ñawpaq angel hamurqa qayllamusaq investigativu taripanakuyta amonestanampaq. Nabucodonosorpa hawanpi willasqa taripanakuyqa hunt’akurqa tawaq kaq capitulopi “hora” nisqa simipa iskay kaq llamkayninpi.
All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.
Tukuy kaykunaqa rey Nabucodonosorpa hawanman hamurqan. Chunka iskayniyuq killakuna tukukuyninpiqa, payqa Babilonia suyupa reinonpa palacionninpi purirqan. Reymi rimarispa nirqan: “¿Manachu kay hatun Babiloniaqa, noqaqa atiyniypa kallpanwan, reinopa wasinpaq rurasqay, hatun kayniypa yupaychasqa kananpaq?” Reypa siminpi rimayraq kachkaptinmi, hanaq pachamanta huk kunkam uraykamurqan, nispa: “Rey Nabucodonosor, qanmanmi kay rimay nisqa kachkan: reinoqa qanmanta qichusqanñam. Runakunamanta qarqosqañam kanki, tiyanaykiqa pampapi uywakunawanmi kanqa. Turu hina q’achuta mikhuchisunkiman, qanchis pacha pasasunki, runakunapa reinonpi Ancha Hanaq Kamachiq kamachisqanta, pay munaqmanpas qusqanta yachanaykikama.” Chay pachallapim chay nisqaqa Nabucodonosorpi hunt’akusqa karqan. Payqa runakunamanta qarqosqa karqan, turu hina q’achuta mikhurqan, kurkunta hanaq pachapa chhullin unu ñusparqan, chukchanqa anka phurukunaman rikch’akurqan, silluyninkunataq pichikuna silluyman. Daniel 4:28–33.
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
Ñawpaqmanta willakusqa taripayqa chayamurqan chay kikillan “hora”-pi, Nabucodonosor sonqonta hatunchakuspa oqharisqanpi. Ñawpaqmanta willakusqa tapuy taripayqa chayamurqan, Diospa tapuy taripayninpa “hora”-n qallariqtin.
The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.
Diospa taripaynin “hora”-n, 1844 watapi octubre killapa 22 p’unchawninpi, iskay kastak adoradorkunata paqarichirqan, Daniel qillqapa chunka iskayniyuq kapítulonpi “yuyaysapak” hinataq “millay” nisqakuna hina rikuchisqa; chaykunaqa chunka virgenkunapa uyarisqa yachachikuyninpi pas “yuyaysapak” utaq “mana yuyaysapak” hina rikuchisqa karqanku; hinallataq Habacuc qillqapa iskayniyuq kapítulonpi iñiywan chaninchasqa kasqankurayku rikuchisqa karqanku, chaykunaqa contrastasqa karqanku chaykunawan, paykunaqa kikin Nebucadnezarpa kasqan karakterta rikuchirqanku Diospa taripayninpa “hora”-n chayamusqanpi.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Qhawariy, paypa hatunchasqa sonqonqa manam allinchu kikinpi; ichaqa chiqap runaqa iñiyninwanmi kawsanqa. Habacuc 2:4.
The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.
Kimsa siq’ipi sapa hukmanta iskay clasenakqa rikuchikurqanku paypa juicioyninpa “hora” chayamuptin, 1844 watapa octubre 22 punchawpi; chaytan Nabucodonosorpa juicioyninpa “hora” ninan sut’inchan. 1798 watam kallarirqan “ñawpaq” phiñakuypa tukukuynin “qanchis kutikama”, papadokuna mana aswan allinta wiñayta atisqankumanta, imaraykuchus wañuchiq ch’akiywan chaskisqa karqan.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Reyqa munasqanman hina ruwanqa; hinaspan pay kikin hatunchakusunqa, tukuy dioskunamanta aswan hatunta rikhurichikunqa, hinaspan dioskunapa Diosninpa contranpi musphaypaq simikunata rimarinqa; hinaspan phiñakuy hunt’akunankama allinmi purinqa; imaraykuchus imapas kamasqa kasqanqa ruwasqañam kanqa. Daniel 11:36.
1844, was the end of the “last” indignation:
1844 wataqa karqanmi “qhipa” phiñakuypa tukukuynin:
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.
Hinaspanmi: Qhawariy, yachachisqayki imapas phiñakuypa qhipa tukukuyninpi kananta; chaymantaq señalasqa p’unchawpi tukukuynin kanqa. Daniel 8:19.
The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”
Nabísiq ñawpaq kuti “hora” simita Daniel pusaq t’aqapi llamk’achisqanqa 1798 watata rikuchin; chaymi karqan Israelpa chinchay suyuq contran Diospa “qanchis kuti” phiñakusqanpa “ñawpaq” kaqpa tukukuynin; tukuy pacha tukukuypi ñawpaq angelpa willakuynin chayamunanta; hinallataq Nabucodonosorpa “qanchis kuti” nisqanpa tukukuynin “p’unchaykuna tukukuynipi.”
The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.
“Hora” nisqa simipa iskay kaq llamk’aynin, Daniel qillqapa tawa kaq capítulopeqa, 1844 watata rikuchin; chaymi kasharqa “qanchis kuti” nisqa ukhupi “qhipa kaq” phiñakuy tukukuynin, uray llaqtapi Judá reino contra. Hinallataq chayamurqa investigativo juicio, hinaspa Nabucodonosorpa sapan juicio-ninpas.
Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.
Capítulo hukninmi reqsichin kimsa patapi pruebaykuyninpa historianta, hinaspa señalakun Augustu 11, 1840 p’unchawpi ñawpaq angelpa mensajenpa kallpachasqa kasqanta. Capítulo tawaqa rikuchin ñawpaq angelpa mensajenpa chayamunta pacha tukukuypi 1798 watapi, hinaspa capítulo hukninman pataykusqa kanan. Capítulo tawaqa aswan kallpawan qhawarichin ñawpaq angelpa mensajenta hinaspa qayllamusaq juiciomanta willakuyninta, hinaspa señalakun October 22, 1844 p’unchawta, chaymantataq kimsa kaq angelpa mensajenpa chayamunta.
Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.
Paykunaqa kuska rikuchkanku mana Adventismollapa qallariynintaqa, aswanpas Estados Unidospa qallariynintapas. Hukmanta kimsa kama capitulokunapas rimanku Adventismopa tukukuyninpi kaq historiata, hinallataq Estados Unidospa tukukuynintapas. Pichqa capítulo, hinaspa Belsasarpa testimoniunpas, chay ñawpaq kimsa capitulokunawanpas tinkunmi.
Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.
Ñawpaq kaq kapitulu, tawa kaq kapituluwan tupachisqa, ñawpaq angelpa kuyuynta rikuchin, hinaspa Danielpa libron tukuy pacha tukukuynin tiempopi 1798 watapi kicharisqa karqan historiantapas. Chay hina kicharisqa willakuyqa Ulai Mayu rikch’ayninwan unanchasqa kachkan, chaymi Danielpa qanchis, pusaq hinaspa isqon kapitulukunapi kasqa yachay yapakuyninta rikuchin.
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 kamachisqan kimsa wata hunt’asqanmanta, huk rikuy rikhurimurqa ñuqaman, arí, ñuqa Danielman, ñawpaqpi ñuqaman rikhurimusqan qhepata. Hinaptin huk rikuypi rikurqani; chayta rikuspaymi tarikorqani Susa llaqtapi, palaciopi, Elam suyupi kaqpi; huk rikuyllapitaq rikurqani, Ulai mayu patapin kasharqani. Daniel 8:1, 2.
Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.
Umalliq p’anqakunamanta kimsa kama, pichqa kaq p’anqawan tupachisqa; kikinmi kimsakaq angelpa kuyuriyninta, hinallataq Danielpa qillqasqa libru 1989 watapi kichasqa kasqan historianta rikuchin. Chay hina kichasqa karqan chay willakuyqa Hiddekel Mayu rikch’ayninwan unanchasqam, chaymi chunkap, chunka hukniyuq, chunka iskayniyuq p’anqakunapi kaq yachay yapakuyninta rikuchin.
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 10:4.
Ñawpaq killaq iskay chunka tawa p’unchawninpi, hatun mayu Hiddekel sutiyuqpa ladonpi kashaqtiy, chayhinam karqa. Daniel 10:4.
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Qhipa qillqapi Nebucadnezarpa Belshazarpawan mirayninta qhawarisqanchikta qatipasaqku.
“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. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Ancha aswanmi Diospa Simin allinta, aswan qayllata yachayta munanapaq. Aswanqa Danielpa qillqasqanman hinallataq Apocalipsismanmi imaymana pachasninchikpi mana hayk’aqpas hina allinta qhawarisqa kanan. Wakinkunapiqa ichapas pisillata rimarisun Roma munayninmanta chaymanta papadomanta, ichaqa willakusunmi imatachus profetakuna apostolkuna ima qillqarqanku Diospa Espiritunpa saminchayninwan. Espíritu Santoqa chaykunata hina kamarisqa, profecía qosqampi hinallataq chaypi rikuchisqa ruwaykunapipas, yachachinanpaq runa agente mana rikuchisqa kananpaq, Cristopi pakasqa kananpaq, hanaq pachapa Señor Diosninchikwan kamachikuyninpas hatunchasqa kananpaq.
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Ñawiriy Daniel qillqata. Chaypi rikuchisqa qhapaq suyukunapa historianta, hukmanta hukmanta, waqyachiy yuyayniki-man. Qhawariy estadistakunata, tantanakuykunata, kallpasapa soldado ayllukunata, hinaspa qhawariy imaynatas Dios llamkaykurqan runakunapa hatunchakuyninta urayachinampaq, runapa hatun kaynintataq allpaman churaykunampaq. Dios sapallanmi hatun kasqanpi rikuchisqa. Profetapa musqukuyninpi payqa rikurimunmi huk atiyniyuq kamachiqta urmachispa, huktaq sayarichispa. Payqa sut’inchasqa kachkan pacha tukuypa qhapaq kamachiqnin hina, wiñay qhapaq suyunta sayarichinanpaqña—Ñawpaq p’unchawkunamanta kaq, kawsak Dios, tukuy yachaypa Pukyu, kunan p’unchawpa Kamachiqnin, hamuq pacha imakunatapas rikuchiq. Ñawiriy hinaspa entiéndey imayna wakcha, imayna pisi kallpayuq, imayna pisi unay kawsayniyuq, imayna pantayniyuq, imayna huchasapa kasqanta runa, alma-ninta yanqa kayman hoqarispa.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Espíritu Santoqa Isaiaspa nisqanwanmi ñuqanchista Diosman, kawsak Diosman, pusawanchik, llapan yuyaykusqanchikpa hatun churananman—Cristopi rikuchisqa Diosman. ‘Ñuqanchikpaqmi huk wawa nacekun, ñuqanchikpaqmi huk churin qusqa kachkan: kamachiytaq Hina rikran patapin kanqa: sutinpas sutichasqa kanqa Admirable, Consejero, Dios poderoso, Padre eterno, Príncipe de Paz’ [Isaías 9:6].”
“The light that Daniel received direct 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 have come to pass.
“Diosmanta Daniel chaskisqa k’anchayqa, aswanqa kay qhipa p’unchaykunapaqmi qosqa karqa. Ulai mayu patakunapi, Hiddekel hatun mayupi ima rikuykunatapas pay rikusqanqa, Shinarpa hatun mayunkunapi, kunanqa hunt’akuy ruraypiña kachkan, hinaspa llapa willasqa ruwaykunapas utqayllam hunt’akunqa.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.
“Yuyaychaychis judío nacionpa imayna kasqanmanta Danielpa profeciankuna qusqakutin. Israel runakuna prisionpi kasharqanku, templonku urmachisqa karqan, templopi servicionkuta sayachisqa karqan. Paykunapa religionninku sacrificiokunapa sistemanpa ceremoniasninpi chawpichasqa karqan. Paykuna hawapi rikukuq formakunata llapa imapamanta aswan ancha importanciayuqta rurarqanku, ichaqa cheqaq yupaychaypa espiritunta chinkachirqanku. Servicionkunaqa gentilismopa costumbrenkunawan, rurayninkunawan qichuykusqa karqan, hinaspa sacrificiokunapa ritonkunata ruraspaqa, llantumanta mana aswan karuman qawariqkuchu cheqaq kaqman. Mana reqsirqankuchu Cristota, runakunapa huchankunamanta cheqaq ofrendata. Señorqa llamk’arqan llaqtata prisionman apanampaq, hinaspa templopi servicionkuna sayachinanpaq, ama hawapi ceremoniaslla religionninkupa tukuy kayninman tukunanpaq. Principionkuna, rurayninkunapas gentilismomanta pichasqa kanan karqan. Ritual servicionqa tukukapun, sonqomanta servicion kawsarichisqa kananpaq. Hawapi hatun k’anchayqa hurqusqam karqan, espiritual kaq rikuchisqa kananpaq.” Manuscript Releases, volumen 16, 333, 334.