The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.
Daniel qillqap ñawpaq suqta capitulonkunaqa Apocalipsis chunka kimsayoqpi allpa uywapa historianta rikuchinku. Estados Unidosqa (allpa uywa) 1798 watapi qallarikurqan, Biblia profecíapi soqtayuq qhapaq suyuta hina, chaypim papadoqa (Apocalipsis chunka kimsayoqpi lamar quchamanta uywa) profético wañuchiq k’iriyninta chaskirqan, hinaspa Biblia profecíapi pisqayuq qhapaq suyu hina kamachiyninta tukurqan.
The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.
Allpacha uywapaq animalpa historianninqa Diospa taripaykunan qayllaykusqanmanta willakuy historianninqam. Uywapaq animalpa historianninqa qallariyninpi, Diospa investigativo taripaynin qallarin; allpacha uywapaq animalpa tukukuyninpin, Diospa ejecutivon taripaynin qallarin. Diospa investigativo taripaynin qayllaykusqanmanta willakuyqa, qallariyninpi, Apocalipsis qillqapa chunka tawañiqin kapítulopi kaq ñawpaq angelpa mensajenwanmi rikuchisqa karqan, chaymi 1798 watapi “pacha tukukuypa tiempoman” chayarqan. Diospa ejecutivon taripaynin qayllaykusqanmanta willakuyqa, tukukuyninpi, Apocalipsis qillqapa chunka tawañiqin kapítulopi kaq kinsa angelkunapa mensajenkunam hina rikuchisqa, chaymi 1989 watapi “pacha tukukuypa tiempoman” chayarqan.
At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.
Tukuy “pacha tukukuypi” Danielpa libroqninmanta huk rakikuna kichasqa kachkan. Kay pachapi animalpa qallariy historiapi, 1798 watapi, Danielpa qanchis, pusaq, isqun kaq kapitulukuna kichasqa karqan. Chay kapitulukunaqa Ulai mayu rikuywanmi sut’inchasqa kachkan. Kay pachapi animalpa tukuynin historiapi, 1989 watapi, Danielpa chunka, chunka hukniyuq, chunka iskayniyuq kapitulukuna kichasqa karqan. Chay kapitulukunaqa Hiddekel mayu rikuywanmi sut’inchasqa kachkan. Ima kuti Danielpa libroqnin kichasqa kanman chayqa, chay pacha kawsaq mirayman kimsa patayuq prueba ruraymi apamun.
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.
Hinaspan nirqan: Riy, Daniel; simikunaqa tukukuypi pacha chayamunan kama wichq’asqa, sellosqa kachkan. Achkakunaqa q’umichisqa, yuraqyachisqa, hinallataq pruebaypi churaska kanqaku; ichaqa mana allinkunaqa mana allinta ruwaspalla ruwanqaku: mana mayqin mana allinkunapas unanchanqachu; ichaqa yachaqkunaqa unanchanqaku. Daniel 12:9, 10.
The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.
Kimsa patapi qhaway-suyay ruwanaqa t’ikrasqa “cheqaq kay” nisqa hebreo simipa wakichisqanmanmi sayk’un, chay simitaqa hebreo alfabetopa ñawpaq, chunka kimsayuq kaq, hinaspa qhipa qillqakunata huñuspa rurasqanku. Chay hebreo simiqa Diospa kamaq atiyninta rikuchin hinaspa apaykachanmi. Llapa profetay cheqaq-kayqa chay simi patanpi wakichisqam, hina kikinmi Danielpa chunka iskayniyuq kapitulumpi kaq kimsa patapi qhaway-suyay ruwanapas. Chay simiqa manam sapallan Diospa kamaq atiyninta rikuchinchu, aswanpas Jesucristo-tapasmi rikuchin, paymi Cheqaq-kayqa, hinaspa paymi Ñawpaq hinaspa Qhipa, imaynachus hebreo alfabetopa ñawpaq hinaspa qhipa qillqakuna rikuchisqankuman hina.
The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.
Kay pacha allpa animalpa qallariy willakuynin, maypachachus tukukuypa pacha chayamurqan tapuy taripay asuykusqanmanta willakuy 1798 watapi, chayqa rikuchisqa kachkan Apocalipsis chunka tawaq kaqpi ñawpaq angilwan. Apocalipsis chunka tawaq kaqpi ñawpaq angilpa willakuyninqa sapanka kimsa puriyniyuqmi, chaykunaqa cheqaq kaymi, hinallataq chaykunaqa rikuchin kimsa-puriq pruebayta, mayqanwanmi tinkurqan miraykuna, ñawpaq angil 1798 watapi chayamurqan chay pacha.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Hinaqmi rikurirqani huknin angelta hanaq pacha chawpinpi phawachkaqta, wiñay evangeliota apaqta kay pachapi tiyaqkunaman willanampaq, tukuy nacionman, aylluman, rimayman, llaqtamanpas, hatun qapariyninwan nispa: Diosta manchaychis, paymanpas yupaychayta qoychis; juzganan p’unchaynin chayamunña; yupaychaychista qoychis hanaq pachata, kay pachata, lamar qochata, unu pukyukunatapas ruraqman. Apocalipsis 14:6, 7.
The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.
Kay pachaqpa tukukuyninpi allpapa uywaqpa willakuynin, ejecutivo taripaypa qayllaykusqanmanta waqaychay chayamurqan pacha tukukuypi 1989 watapi, chayta rikuchin Kimsa Angelkuna Apocalipsis chunka tawañiyuq kapitulumanta. Apocalipsis chunka tawañiyuqpi Kimsa Angelkuna rikuchinku chay kimsa puriyninkunata, chaykunaqa cheqaq kaymi; hinallataq Kimsa Angelkuna rikuchinku chay kimsa-puriyniyuq pruebakuy rurayninta, mayqinchus sayarqan chay mirayta, kawsashaqkunata, kinsa kaq angelpa chayamunankama 1989 watapi.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Hinaspan rikurirqani huk angelta hanaq pacha chawpinpi phawaykachaqta, wiñay allin willakuyta apaqta kay pachapi tiyakuqkunaman willanampaq, llapa suyukunamanpas, ayllukunamanpas, simikunamanpas, llaqtakunamanpas, hatun qapariyninwan nispa: Diosta manchakuychik, paymanpas hatunchayta qoychik; paypa taripay pacha chayamunña; yupaychaychiktaq hanaq pachata, kay pachata, lamar qochata, unu pukyukunatapas ruraqta. Chaymanta huknin angel qatirqan, nispa: Babilonia urman, urman, chay hatun llaqta, llapa suyukunaman qaran warmi waqllikuynin phiñakuyniyoq vinonta upyachisqanrayku. Hinaspa kimsakaq angelpas paykunata qatirqan, hatun qapariyninwan nispa: Sichus pipas chay uywata hinallataq lantiyninta yupaychan, hinaspa urqunpi otaq makimpi unanchanta chaskin, chay runaqa Diospa phiñakuynin vinonta upyanqa, mana yakuwan chaqrusqa, paypa sinchi piñakuynin qeruman hunt’asqa kaqta; hinaspan ñak’arichisqa kanqa ninawan, azufriwanpas, ch’uya angelkuna ñawpaqenpi, Corderopa ñawpaqenpipas. Paykunapa ñak’ariynin qosñinpas wiñaypaq wiñaykama wicharin; mana samayniyoqchu p’unchaypas tuta pas, chay uywata hinallataq lantiyninta yupaychaqkuna, sutinpa unanchanta chaskiqkunapas. Kaypin kachkan ch’uya runakunapa muchuykunata muchuspa sayakuyninku; kaypin kachkanku Diospa kamachikuyninkunata waqaychaqkuna, Jesuspa iñiynintapas. Apocalipsis 14:6–12.
The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.
Daniel qillqapi kimsa angelkunapa willakuyninkunamanta sayarichisqa kasqanpi ruwasqa kachkan. Chay ruwariqa iskayllataqmi kachkan: hebreo simipi “cheqaq kay” nisqapa kimsan ñiqin puriyninkuna, hinallataq chayman tupaq kimsan ñiqin pruebapa ruwariynin; ichaqa chay pruebapa ruwariyninqa Apocalipsis qillqapa chunka kimsayuq kapitulumanta allpa uywapa historiamanmi mast’arikun (Estados Unidos), hinallataq allpa uywapa iskay waqrankunapa historiamanpas (Republicanismo y Protestantismo). Estados Unidospa historianninqa, 1798 watapi qallarispa, utqay hamuq domingo p’unchaw kamachikuykama puriq, chaylla historiap pachapinmi qanchis kaq p’unchaw Adventista iglesiapi kawsay tarikun. Chayrayku Daniel qillqapiqa chay ruwariypas kanan tiyanmi, mayqinchus Adventismopa historianta rikuchin, 1798 watapi qallarispa, utqay hamuq domingo p’unchaw kamachikuykama puriqta. Chayta ruwaspanmi, Daniel qillqaqa Apocalipsis qillqapi rikuchisqa kikin profetico historiakunatam reqsichin, chayta ruwaspanpas iskay kaq testigopa willakuyninta hunt’aspa allinchayman churanapaq ñawpaq kaq testigotam qun. Iskay qillqakunapa hunt’asqa allinkayninqa chaylla profetico rikuriyninwanmi ruwakun, mayqinchus Ñawpaq Testamentowan Musuq Testamentopa chawpinpi karqa.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Jesuspaj kawsayninmanta, wañuyninmanta, kawsarimpuyninmantawan willakuyqa, Diospa Churin kasqan hina, Manaraq Ñawpaq Testamentoqpi kaq qhispichiq qillqaspa rikuchisqan mana kaptinqa, manam hunt’asqata qhawachiyta atinchu. Cristoqa Ñawpaq Testamentopiqa musuq Testamentopi hina sut’inmi rikuchikun. Hukninqa hamuq Salvador-manta qhawachin, hukninñataq profetakuna willasqankuman hina hamusqa Salvador-manta qhawachin. Qespichiypa yuyaychasqan sumaqta allinta unanchanapaqqa, Ñawpaq Testamentoq Qillqakunaqa allinta, tukuy sonqowan entiendisqa kanan tiyan. Profetakunaq ñawpaq p’unchayninkunamanta hamuq hatun k’anchaymi Cristoq kawsayninta, hinallataq Musuq Testamentoq yachachisqankunata sut’inchaywan sumaq kaywan rikuchin. Jesuspa milagronkunaqa paypa Dios kayninpaq huk pruebam; ichaqa pay pacha runakunaq Redentornin kasqanpaq aswan kallpayoq pruebakunaqa Ñawpaq Testamentoq profeciankunapi tarikunku, Musuq Testamentoq historianta tinkuchispa qhawarisqa. Jesusqa judiokunata nirqan: ‘Qillqakunata mask’aychis; chaykunapin wiñay kawsayta hap’iyta yuyankichis, chay qillqakunaqmi ñoqamanta willakun.’ Chay p’unchaykunapiqa manam huk qillqa kasqachu, aswanpas Ñawpaq Testamentoq qillqanllam karqan; chayrayku Salvadorpa kamachikuyninqa sut’ipunin.” Spirit of Prophecy, volumen 3, 211.
The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.
“Jesúspa kawsayninmanta, wañuyninmanta, hinaspa kawsarimpuyninmanta historiata” nisqa, Cristopa runakuna rayku rurayninta pisiyachin, hinaspataq kimsa patakunaman testigota qun, chay kimsa patakunaqa “cheqaq kaymi.” Hebreo simipi “cheqaq kay” nisqa simiqa Jesústa rikuchin, paymi ñawpaqpas qhepapas, qallariypas tukukuypas, Alfa hinaspa Omega; chay simi kikinpas ñawpaq qhepa killkakunamanta ruwasqa, chaykunataq kikinta rikuchinku. Ichaqa Alfa hinaspa Omega hina, Jesúsqa imapas tukukuyninta, chaynataq imapas qallariyninwan kuskata rikuchin. Cristopa kawsaynin, wañuynin, hinaspa kawsarimpuyninqa cheqaq kaymi, imaymana imakunamanta huknin kaq hina, chaykunaqa kimsa patakunawanmi rikuchisqa kanku, ñawpaq hinaspa qhepa patataq iskayninpas “kawsaymi,” imaraykuchus “kawsay” hinaspa “kawsarimpuy” iskayninpas “kawsaymi.” Hebreo simipi chawpi kaq killkaqa alfabetoq chunka kimsayuq killkanmi, chunka kimsayuqqa hatarikuypa unanchanmi, Cristopa wañuynintaq Satanaspa hinaspa Adanpa churinkunapa hatarikusqanraykum hamurqan, paypa hatarikusqanman hukllawakusqankurayku.
The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.
Jesucristopa Revelaciónninta, Apocalipsis librupi qelqasqapi, runakunapa probacionninku tukukuy qayllapi kichasqa rikuchisqa kachkan; chay pacha kichasqa cheqaq kaykunamanta huk ñawpaq kaqmi kay: Cristoqa “cheqaq kay” kasqan, Alpha hinallataq Omega kasqan, paymi Alpha-Omega sutinta churamun paypa Siminpi kananpaq kamachisqan cheqaq kaykunaman. Panichay White qelqarqan: “Jesuspaj kawsayninmanta, wañuyninmanta, hinaspa kawsarimusqanmantapas, Diospa Churin kasqan hina, mana hunt’asqata rikuchiy atikunmanchu Ñawpaq Testamentopi kaq pruebakunamanta mana yanapasqa kaspa. Cristoqa Ñawpaq Testamentopi musuq Testamentopi hina sut’ita rikuchisqa kashan,” nispa; chaywan payqa, qhawayta munasqankunapaq, takyachkanmi Apocalipsis chunka tawañiyoq capítulo ukupi kimsa angelkunapa willakuyninqa (chaykunapas kikillan kimsa puriyninman hina sayachisqa kashanku, “kawsay, wañuy hinaspa kawsarimuy” nisqa hina), Danielpa librunpi kaq pruebakuna mana yanapasqa kaspaqa “mana hunt’asqata rikuchiy atikunmanchu.”
She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”
Paypasmi rikuchkanmi, Daniel qillqaqa hamuq “Babilonia”-manta willakusqanta, hinaspata Apocalipsis qillqaqa Daniel qillqapi nisqa hinallataq hamusqaña “Babilonia”-manta willakusqanta. Chaymantapas, chay churakuyninqa reqsichin, Apocalipsis qillqata “allinta chaninchaspa yachaypaq”, Daniel qillqataqa “sumaqta, hunt’asqata entiendenam” kasqanta; imaraykuchus Daniel qillqamanta hamuq “hatunchasqa k’anchaymi” Apocalipsis qillqapi “Cristoq kawsayninta hinaspa yachachikuyninkunata” “sut’i kaywan hinaspa sumaq kaywan” rikuchin.
Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.
Paypa simikunapas ham yuyayman hina qhawasqa kayta reqsichinman: “Jesúspa milagrokuna,” Apocalipsis libropi rikuchisqa, “Paypa Dios kasqanmanta huk prueba” kasqankuta; ichaqa “Payqa kay pachapa Redentor ninapa aswan kallpayoq pruebakunaqa tarikun” maypichus Daniel libroq profeciankuna “historiawan tupanachisqa” Apocalipsis libroqwan. Aswantaq reqsichikusqa kanman maypachachus “Jesús judíokunaman nirqa: ‘Qillqasqakunata maskaychik; imaraykuchus chaykunapi wiñay kawsayniyoq kasqaykichikta yuyankichik, hinaspa chaykunaqa ñoqamanta testifichaqkuna kanku,’” chayqa kunan p’unchawpi espiritual judíokunapaq Daniel libroqa Jesucristoq Revelaciónninta testifichaqmi, hinaspa chay revelación, gracia p’unchawkuna tukukuyman qayllayllapi kichasqa, maypichus wiñay kawsay tarikun chaymi.
The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.
Daniel qillqaqaqa rimay willakuykunata churamun, chaykunaqa Apocalipsis qillqapi hunt’achisqa hinam tukunku. Chayqa kimsa pata puriyninkunapi sayasqa kachkan, hebreo simipi “cheqaq kay” nisqapa sut’inchasqanman hina; chayrayku qillqa kikinmi huk pruebayam rikurirun chay miraypaq, maypachachus kay cheqaqkuna kicharisqa hinaspa rikuchisqa kanku. Jesús kikinmi, Alpha y Omega hina, Apocalipsis qillqapa qallariy siminkunapi hinaspa ñawpaq kaq capitulopin sut’i, chiqapta takyasqa rikuchisqa kachkan. Kay artikulokunapas rikuchirqanku Daniel qillqapa capítulo hukniyuqninpis Apocalipsis capítulo chunka tawanpi kaq ñawpaq angelpa willakuyninwan kaqllataq profetapaq ruwasqa kayninta hinaspa chayhina kasqanta.
The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.
Ñawpaq angelpa willakuyninwan Daniel qillqap huk ñiqin rakhuynin, iskayninkupas reqsichinku kimsa patay pruebay ruwayta, chaymi Alpha y Omegaq señalninqa. Chay rakhuymi qallarin cheqaq Babilonia cheqaq Judáta atipaykusqanwan, hinallataq chay qillqa pusan qhepa maqanakuykama Babiloniawan Judáwan, Daniel qillqap chunka hukniyuq ñiqin rakhuyninpa qhepa soqta versiculonkuna pi rikuchisqa hina. Chay versiculokunapi espíritu Babilonia espíritu Judáwan atipaykusqa, hina Michael sayariqtin, runaq probaciónninta wisq’akusqan hina. Chay versiculokuna rikuchinku Babiloniawan Judáwan maqanakuy prophetic historiapa tukukuyninta. Chay versiculokunapi wañuchiq ch’akiyoq k’iriy hampikuyin rikuchisqa kachkan.
The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.
Chay versículokuna, wañuchiq ch’akiq nanaypa hampisqa kayninta willakunku, qallarin Daniel once qillqapa tawa chunka versículonmanta, chayqa kay simikunawanmi qallarin: “Tukukuypa p’unchawpi.” Chay versículopi “tukukuypa p’unchaw” nisqaqa 1798 watata rikuchin, chay watapi papadokuna wañuchiq ch’akiq nanayninta chaskirqanku. Chaymanta versículokuna willawanchik imaynatas chay wañuchiq ch’akiq nanay hampisqa kanan, papadokuna atipaqtin, ñawpaqta awqanman, uray suyuq reyninman (Unión Soviética), iskay ñiqinta yanapaq masinman, sumaq allpaman (Estados Unidos), kinsa ñiqinta víctimaman, Egiptoman (Naciones Unidas). Tawa chunka pichqa versículopi papadokunaqa (hanaq suyuq reynin), tukukuyninman chayan, mana pipas yanapananpaq. Chay versículokunapi papadokunapa wañuchiq ch’akiq nanayninpa hampisqa kayninpa willakuyninqa qallarin papadokunapa urmayninwan 1798 watapi, tukukuntaq papadokunapa qhipa hatariyninwan hinaspa urmayninwan. Chay pasajepa kichariyninmanta wisq’ayninkama kachkan chay versículokunaqa chawpipi kaq hatarikuq mana kasukuyta reqsichinku.
The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.
Hebreokunapa “chiqaq kay” nisqapa siminqa, hebreo alfabetoq ñawpaq qillqanmanta, chunka kimsayoq qillqanmanta, hinaspa qhipa qillqanmanta huñusqa kasqanwan rurasqa karqan. Chunka kimsayoqqa huk yupaymi, hatarikuq kayta unanchaspa, ñawpaqmanta qhipakama kaq historiatapas unanchan. Daniel paq libroyninpi profeciapa qhipa pasajenpiqa, libroq qallariyninpi ñawpaq versículokunapi rikuchisqa kaq kikillan maqanakuymi rikuchisqa kashan. Chay versículokunaqa huk ñiqi capitulota qallarichin, maypichus tarisun chiqaq kay nisqa kimsa pataman pruebaman churana ruwayta. Hinaqtin qhipa pasajepitaq tarisun chay kikillan kimsa patakunata: papadoq ñawpaq urmayninwan qallarispa, papadoq qhipa urmayninwan tukukun, hinaspa chawpinta qhawaykusqa kashan qhipa p’unchaykunapa hatarikuy.
Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.
Danielpa chunka hukniyuq t’aqap XI nisqapi qhepa soqtayuq versículokunapiqa, cheqaq kayman huk iskay kaq testigupas kachkan; ñawpaq kaq geográficu atipaq kallpa, papadokunaqa atipananpaq waqllinankuraq karqan chinkachispa (uray llaqtapa rey), dragónpa kallpanpa huk unanchanmi, hina kashan kimsa geográficu kallpakunamanta qhipa kaqpas (Egipto). Chay wañuypaq nanaymanta alliyachisqa kananpaq munasqa kimsa patapi atipayqa, qallarin uray llaqtapa reymanta, atheísmo nisqapa dragón kallpanpa unanchan kasqanrayku; hinaspa chay kimsa kallpakunamanta qhipa kaq, Egiptowan rikuchisqa, Bibliapi dragónwan tinkisqa atheísmopaq hatun unanchanmi. Cheqaqtapuni, chay pasajepa tawa chunka kaq versículonpi “uray” nisqaman tikrasqa simiqa “negeb” nisqanmi, mayk’aqkunaqa Egipto nisqaman tikranti. Chay kimsa hark’aykunaqa cheqaq kaypa sellonta apachkan, imaraykuchus ñawpaq hark’ayqa qhipa hark’aymi. Chawpipi kaq kallpaqa sumaq allpam (Estados Unidos) nisqanmi. Estados Unidosqa maypinchus domingo p’unchay kamachikuy contra hatarikuypaq ruwasqa kan chaymi, hinaspa Estados Unidospa unanchan, qallariyninpiqa, chunka kimsayuq colonia-kunam karqan.
The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.
Alfa hinallataq Omega hinallataq sut’inchasqan Danielpa qillqanpi lliwman chayamun, hinaspataq Testamentoq qhipa qillqanwan huñusqa kaspa, Jesucristoq divinidadninta takyachin chay testigota qun. Daniel qillqapa chunka iskayniyuq kapitulumanta rimarispa, hinaspataq qillqa kicharisqa kaq miraypi pasan kimsa patayuq pruebamanta rimarispa; Danielpa qillqanpa ruwasqan ch’akayninmanta revelacionta mana chaskiyqa, mana allin runakuna nisqakunawan yupasqa kaymi. Testamentoq qhipa qillqapa chunka tawa niyuq kapitulumanta rimarispa, Danielpa qillqanpa ruwasqan ch’akayninmanta revelacionta mana chaskiyqa, animalta hinaspa paypa rikch’ayninta yupaychaqkuna nisqakunawan yupasqa kaymi.
The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.
Apocalipsis libroqa sut’ita riman, gracia p’unchay tukukunankama manaraq chayamuchkaptinmi Jesucristoq Revelacionnin kichasqa kan, hinaspa Jesucristoq Revelacionnenqa Daniel libroq ruwasqan churaynin kichasqa kaytapas hap’in.
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.
“Runakunaq yupaychasqan, suyukunapa rurayninkunawan hinallataq llapallanpaq kamachiy atiyniyuq qhapaq suyukunapa pakasqa yachayninkunawan cargaychasqa kaspa, Danielqa Diosmanta yupaychasqa karqa Paypa kachamusqan hina, hinaspataq achka rikuchisqakuna qosqa karqa jamuq watakunaq pakasqa misteriokunamanta. Musphay prophecíasninkuna, paypa sutinta apaq libropa 7manta 12 kamachikama qillqasqanman hina, manam hunt’asqatachu entiendisqa karqa profeta kikinpaqpas; ichaqa kawsayninpi llamk’asqan tukukuyman qayllaykuspa, kusikuypaq assuransata qosqa karqa: ‘p’unchaykunapa tukukuyninpi’—kay pachaq historianta wisq’achiq pacha tukukuyninpi—wakin kuti kutimuspalla saqesqa kasqa wasinpi churasqa kananpaq. Manam qosqachu karqa llapan imatapas entiendenanpaq, imakunatataq Dios rikuchirqan diospa munayninmanta. ‘Simikunata wisq’ay, librotataq sellay,’ nisqa karqa payman profecía qillqasqankunamanta; chaykunaqa sellasqa kananpaq karqa ‘pacha tukukuyninkama.’ ‘Puriy ñanniykipi, Daniel,’ nisqataq angelqa huk kutikama kamachirqan Jehovápa cheqaq willakuqninman; ‘imaraykuchus simikunaqa wisq’asqa hinaspa sellasqa kachkan pacha tukukuyninkama…. Qamqa puriy ñanniykipi tukukuyninkama: samaytaq qamqa, hinaspataq p’unchaykunapa tukukuyninpi saqesqa kasqaykipi sayanki.’ Daniel 12:4, 9, 13.”
“As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.
“Kay pachak p’unchaykunapa tukukuyninman qayllaykaptinchikqa, Daniel qillqasqanmanta willakuy qhawaykunaqa sapallan ñawpaqman churana yuyayniykuta mañanku, imaraykuchus kawsashanchik pacha kikinta riman. Chaykunawan kuska tinkuchisqa kananmi musuq Testamentopa Qhepa qillqan yachachikuyninkuna. Satanásqa achka runakunata pusarqan creenankupaq Danielpa qillqasqanpi, hinallataq Juan reveladorpa qillqasqanpi willakuy qhawaykuna mana entiendenapaq kasqanta. Ichaqa nisqanqa sut’inmi: kay willakuy qhawaykunata yachayman churayman huk sapa bendición hamunqa. ‘Yachaqkuna entiendenqaku’ (versículo 10), nisqaqa Danielpa qhawariyninkunamanta rimarqan, qhepa p’unchaykunapi kicharisqa kananpaq; hinaspataq Cristoqa sirviente-nin Juanta qosqan revelaciónmanta, Diospa llaqtanpa pusakuyninpaq sapa watakunapi, promesaqa kayhinan: ‘Kusisqa kashan ñawirisqaqa, hinaspa kay willakuy qhawaypa siminkunata uyarispa, chaypi qillqasqa kaqkunata waqaychaqkunaqa.’ Apocalipsis 1:3.” Profetas y Reyes, 547.
Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”
Paqarin p’unchaymanta paypa tiemponman rimarispa, Hermana White nerqa: “kay pacha historiapa tukukuyninman qayllaykuchkaspanchik”, “‘yachaqkuna entiendenqaku,” nispa, “Daniel qillqasqan profecíakunaqa ñuqanchikpa sapaq atencionninta mañan, imaraykuchus kawsashanchik hinalla tiemponmanmi tupan.” “Achka revelacionkuna hamuq watakunapa pakasqa misteriokunamanta. Sutimpi sutichasqa librupa qanchis chunka iskayniyuq capitulokunamanta chunka iskayniyuqkama pay qillqasqan musphay profecíankunaqa,” “qhipa p’unchaykunapi kichasqa kananpaqmi.”
When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.
Danielpa qillqa kichasqa kaptin, kimsa pataman rakisqa mayllakuy rurayta paqarichin; chaymi prueban chay mirayta, Judá ayllupa León runankunaman Danielpa qillqanta qusqan pacha kawsashaqtin. Apocalipsis chunka kaqpi, Hermana White willawanchik uraykamusqa angelqa “Jesucristo mana aswan pisi kaq runachu” kasqanta. Apocalipsis chunka kaqpi, angelqa makinpi kichasqa huk uchuy qillqayuq karqa, chayta Juanman hap’iy hinaspa mikhuyninpaq kamachisqa kasqanwan. Chay qillqaqa Judá ayllupa León nisqawan kichasqa karqa, payqa Jesucristo mana aswan pisi kaq runachu; chayrayku, Juanman mikhuyninpaq kamachisqa qillqaqa Danielpa uchuy qillqan karqa.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Judá ayllumanta Leónmi liwruta kicharirqan, hinaspan Juanman qhipa p’unchaykunapi ima kasqanta qhawachinanta qorqan.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
Danielqa churakayninpi sayarirqan testimoniunta apanampaq, chayqa wisqasqa karqan pacha tukukuynin tiempokama, ñawpaq angelpa willakuynin kay pachaman willakusqa kananpaq. Kay asuntokunaqa mana tukukuq chaninniyuqmi kay qhepa p’unchaykunapi; ichaqa “askha runakuna pichasqa, yuraqyachisqa, hinallataq pruebaypi churashqa kanqaku,” “millay runakunaqa millayta ruwaspa qhepakunqaku: mana mayqen millay runapas entiendenqachu.” Ancha cheqanmi kayqa! Huchaqa Diospa leyin p’akiymin; chaymi Diospa leyinmanta qhapaq k’anchayta mana chaskiqkunaqa mana entiendenqachu ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunata. Danielpa qillqaqa Juanman revelasqasqapi kichasqa karqan, chaymanta ñawpaqman pusawanchik kay pachapa historianta tukuchiq qhipa escenakunaman.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.
“¿Wawqekunachus yuyarinqakuchu ñoqanchikqa qhipa p’unchaykunapa ancha manchaykunapi kawsashanchikta? Apocalipsis-ta liyiy Danielwan kuskapi. Kay imaymanakunata yachachiychis.” Testimonios para los Ministros, 115.
To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.
Danielpa qhelqenpa estructuranmanta revelasqanta mana chaskiy, kunan pasqachisqa kashaqtin, chayqa mana allin runakuna nisqa rikhurisqakunawan kuska kaymi. Danielpa ñawpaq soqta capitulonkuna sut’inchanku profético estructurata, mayqinchus representakullan Adventismoq profético historianta, kay pachapa uywata, Isaías qhelqenpa iskay chunka kinsayoq capitulonpi qanchis chunka simbólico watakunata, Protestantismopa chaymanta Republicanismopa iskay waqrankunata, ñawpaq angelpa qatiqnin angelpa mensajenkunapa profético historianta, hinallataq kinsa angelkunaq mensajenkunapa historianta. Danielpa qhepa soqta capitulonkuna reqsichinku profético mensajekunata, mayqinkunachus pasqachisqa kanku tukuy kay ñawpaqta rimarisqa historiakunapa qallariyninpi hinaspa tukukuyninpi.
Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.
Danielpa ñawpaq kaq capítuloqa ñawpaq angelpa kuyuriyninpa willakuyninmi, allpa animalpa historianta qallariyninpi. Ñawpaqmanta kimsakama capitulokunaqa kinsa kaq angelpa kuyuriyninpa willakuyninmi, allpa animalpa historianta tukukuyninpi. Tawa kaq capítuloqa ñawpaq kaq capitulowan tupachisqa kanan, qallariy hina; pichqa kaqwan suqta kaq capitulokunataq ñawpaqmanta kimsakama capitulokunawan tupachisqa kanan, tukuy hina. Qanchis, pusaq, isqun kaq capitulokunapi yachay yapakuynin rikuchisqaqa ñawpaq kaq capitulowan tupachisqa kanan qallariy historiapim. Chunka, chunka hukniyuq, chunka iskayniyuq kaq capitulokunapi yachay yapakuynin rikuchisqataq ñawpaqmanta kimsakama capitulokunawan tupachisqa kanan tukuy historiapim.
Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.
Sapa siq’ipi, kay aplicaciónqa allpa uywapa qallariy historianta reqsichin huk, tawa, qanchis, pusaq hinaspa isqon capitulokuna hina. Chay aplicaciónllataq reqsichin allpa uywapa tukuynin historianta hukmanta kimsa cama capitulokuna, pichqa, soqta hinaspa chunka mantapacha chunka iskayniyoqkama capitulokuna hina. Chay hinaqa, Danielpa libronqa allpa uywapa qallariyninpas tukuyninpas hina rikuchisqa kachkan.
The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.
Chaymantapas allpa uywapa qallariyninqa chaymanta reqsisqa kanman Daniel qillqapa huk ñiqin kapítulonwan, tawa ñiqin kapítuluqa huk ñiqin kapítulopa hawanman riyananrayku (siki siki hawanpi). Qanchis, pusaq, isqun ñiqin kapítulukunaqa hinallataq huk ñiqin kapítulopa hawanman riyanan. Chayrayku, allpa uywapa historianta qallariyninqa Daniel qillqapa huk ñiqin kapítulonwan rikuchisqa kachkan.
So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.
Chaynamanta, kay hinallataq pacha animalpa tukukuyninwanpas. Pacha animalpa historiankunapa tukukuyninqa rikuchisqa kachkan hukmanta kimsa kapitulukamak, chaymanta pichqa, suqta, chunka, chunka hukniyuq, chunka iskayniyuq kapitulukunaqa ñawpaq kimsa kapitulukuna patapi yapaymanta willakunankupaq kachkan (sikiq patapi sikiq hina); chayrayku pacha animalpa historiankunapa tukukuyninqa Danielpa ñawpaq kimsa kapitulukunanpi rikuchisqa kachkan.
Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.
Daniel qillqap huk ñiqin capitulonqa qallariyta rikuchin, hinaspa chaymanta capitulokuna hukmanta kimsa kama tukukuyninta rikuchinku; huk hinaspa kimsa nisqa churasqaña sut’inchan, Daniel qillqap profético churasqañanqa, Apocalipsis chunka tawayuq capitulopi kimsa angelkunap profético churasqañanwan kikillan kasqanta. Chaypi, Danielpi hina, ñawpaq angelqa huk sapan historiata rikuchin, ichaqa hinallataq kimsa angelkunap historiankumanta huk kimsa ñiqin partellataqmi. Chay pachallapi, kay reqsiy, kimsa hinaspa huk huñuyta sut’inchaspa hinaspa kallpanchaspa, hebreo simipi “cheqaq kay” nisqa simip churasqañantapasmi rikuchin; chayqa mana Cristo sapallatachu, nitaq Diospa kamaq atiynillantaqa, aswanpas kimsa patayuq pruebay hinaspa chuyañchay ruwaytapasmi rikuchin, chaymi Daniel qillqap huk ñiqin capitulopin rikuchisqa kashan, hinaspataq yapamanta Daniel qillqap hukmanta kimsa kama capitulokunapinpas.
Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.
Jesus, payqa cheqaq kaq, paymi hinallataq Ñawpaq ñiqinpas qhipa ñiqinpas; chayraykutaq, ñawpaq angilpa kuyukuyninpa historianninqa kikin letra-hina kutimun kimsa angilkunaq historianninqpi. Chaymi profecía nisqaman hina allin churanapaq Danielpa ñawpaq kimsa kapitunkunata Danielpa huk kaq kapitun pataman, imaraykuchus qallariyqa sapa kuti tukukuyninta rikuchin. Chayhinaqa Danielpa libronqa tukupun “huch’uy libro” angilpa makinpi kaqman, imaraykuchus Danielpa “huch’uy libro” nisqaqa hunt’asqa rikuchiyta atin Danielpa huk kaq kapitullallapim.
We will continue our study of the book of Daniel in the next article.
Qatiq qillqapiqa Danielpa librunmanta yachayta hamuq qillqapiqa qatipasaqku.
“Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.
Rey kamachikuyta hunt’ananpaq kamachisqa kurakakunapa maskasqan ukhupiqa kasharqanku Danielpas, masinkunapas. Kamachikuyman hina paykunapas wañuyninkuta chaskinankupaq kasqanta willasqanku chayqa, “yuyaywan, yachaywan” Daniel tapurqan Ariochmanta, reyniqa waqaychakuq soldadokunapa umalliqninmanta: “¿Imaraykutaq kamachikuyqa kayhina usqhaylla rey manta lluqsimun?” nispa. Ariochqa willarqan payman reypa musphachikuyninta admiraypaq musquyninmanta, hinallataq ñawpaqmantapacha aswan hatun atiniyta churakusqan runakunamanta yanapaynin mana tarisqanta. Chayta uyarispataq, kawsayninta makinpi apaqhina, Danielqa reypa ñawpaqman yaykurqan, mañakurqantaq tiempo qosqa kananta, Diosninta mañakunampaq, musquyta hinallataq chaypa ima ninanta payman rikuchinampaq.
“To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.
Kay mañakusqamanqa kamachiq qhapaq runaqa allinta ari nispa chaskirqan. “Chaymantataq Danielqa wasinman rirqa, hinaspan Hananiahman, Misaelman, Azariahmanpas, paywan kuska puriq masinkunaman, chay imata yachachirqan.” Tukuyninkum llaqt’ap k’anchayninmanta yachayninmantapas paqarimuq Yachaypa Qullqimantan yachayta maskharqanku. Paykunapa iñiyninkuqa kallpayoqmi karqa, Dios paykunata maypichus kasharqanku chayman churashasqanta yachaspa, paypa ruwanasninta ruwashasqankuta, hinaspa ruwaq kaypa mañakusqankunata hunt’ashasqankuta yachaspa. Sasachakuykunapi, manchakuykunapipas, sapa kuti paymanmi kutirqanku pusayta, amachakuytapas mañakuspa; paytaq mana hayk’aqpas chinkaq yanapaq hina rikurirqan. Kunanqa sonqonku llakikuywan huch’uychasqa kaspa, kay pachapa Juezninman musuqmanta tukuy kayninkuta qopurqanku, payta mañakuspa kay sapaq pisi p’unchawpi qespichiyta qosqankuta. Hinaspa manam yanqapaqchu mañakurqanku. Mayqen Diostachus yupaycharqanku, chay Diosmi kunanqa paykunatapas hatuncharqan. Señorpa Espiritunmi paykunapa hawanpi samaykurqan, hinaspan Danielman “tuta rikuy” ukhupi kamachiqpa musquyninpas, ima ninantaq chaypas, rikuchisqa karqan.
“Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.
“Danielpa ñawpaq ruwasqanqa karqa Diosman agradeseqmi, payman qhawarisqa revelacionta qusqanrayku. ‘Diospa sutin bendisqasqa kachun wiñaypaq wiñaykama,’ nispa waqyarqan; ‘yachaypas kallpapas Paypa kanku: Paymi tiemponkunata, mit’akunatapas tikrachin: reykunatam hurqun, reykunatataq churaykun: yachaytam qun yachaqkunaman, entiendenqa yachaynintataq qun chay entiendeyta yachaqkunaman: ukhu, pakasqa imakunatam Pay rikuchin: tutayapi imachus kasqanta yachan, k’anchaytaq Paywan tiyakun. Qantam agradecekuyki, alabuykitaq qampaqmi, aylluy taytakunaypa Diosnillay, qanmi yachayta kallpatapas qoykuwarqanki, kunantaq yachachiwanki imatachus qanmanta mañakurqaniku chayta: kunanqa reypa asuntonta noqaykuman riqsichiwashankiku.’” Prophets and Kings, 493, 494.