The Book of Daniel - Number Three | English and Quechua Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Kunanqa Daniel qillqapi Levitico iskay chunka suqtayuqpi kashan “qanchis kuti” nisqakunataqmi rimachkanchik. Kayqa pakasqanmi kachkan ñawinkuta wichq’ayta akllakusqakunapaq, ichaqa rikuyta munasqakunapaqqa chaypi kachkanmi. Qallarisunchik Daniel qillqap pusaq ñiqi kapítulomanta, chunka kimsayuq versículomanta.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Chaymantam uyarirqani huk santo parlaqta rimashaqta, hinaspan huk santo nirqan chay rimashaq cierto santoman: “Hayk’aqkam kachkan chay rikuy sapa p’unchay sacrificiomanta, chay ch’inyaypaq huchallikuymanta, chay santuario-ta hinallataq ejercito-ta sarusqa kananpaq?” Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Kay qillqa qallarin “chaymanta” nisqawan, hinallataq t’aqwan Daniel ñawpaq chunka versículokunapi chayraq rikusqan proféticapa historianta rikuchisqanmanta. Capítulopa huk ñiqinmanta iskay ñiqinkama, reqsichin imay watapi Daniel chay rikusqanta chaskirqan, hinallataq Ulai mayu patapi chaskisqantapas. Kimsa ñiqinmanta chunka iskay ñiqinkama, payqa proféticapa historianta “rikun”. “Chaymanta” payqa hanaq pacha rimayta “uyarin”, tapuywan kutichiywan sast’asqa. Chunka pichqa ñiqinpiqa, chayraq “rikusqan” proféticapa historiapa rikusqanmá imata niq kasqanta maskhayta qallarin. Ancha importante-mi reqsiy chay t’aqwayta, versículo kimsamanta chunka iskaykama Danielpa “rikusqan” rikusqawan, hanaq pacha rimaywan paypa “uyarisqan” nisqawan—imaraykuchus iskay sapaq rikuskakuna kanku.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Aswan kusisqa kachun qankunapa ñawinkuna, rikunkuchusrayku; hinallataq rinrinkuna, uyarinkuchusrayku. Mateo 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Tapakimsa chunka kimsa kaq versículopiqa kaymi nisqa, “¿Haykaqkamataq kay visión kanqa?”, hinaspa “visión” nisqata tikrasqa simiqa, chunka suqta kaq versículopi “visión” nisqata tikrasqa simimanta huknirayaq hebreo simim.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Ulay mayu patakuna chawpinmanta runapa kunkanta uyarirqani; paymi waqyaspa nirqan: Gabriel, kay runata rikuyta entiendenanpaq yachachiy. Daniel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Iskay kastillanu simipi “vision” nisqaman ishkay sapa hebreo simikunata tikraspa, Levítico iskay chunka suqta qillqapi kaq “qanchis kuti” nisqaqa “qhawasqapa ñawpaqninpi pakasqa” tukurqan. Bibliata yachaqkuna, hawallanpi puririspa saqsakusqalla kaqkuna, kay ishkay sapa hebreo simikunata hukllapaq simi hina qhawarinku, ichaqa chayta ruwasqankumanta kikinkupa sasachakuyninkuman churakunku.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Patanpi qhawanallam mana ancha allintachu ruwanqa. Allinta yuyaykuspa mask’ay, chaymanta tukuy sunquwan sasa yachakuyta ruwanapaqmi munakun, chayta entiendenapaq. Diospa siminpi kashan chiqaqkuna, ancha chanin mineralpa sirankuna hina, patan uranpi pakasqa. Chaykunata allpata allhaspa tarinapaq, imaynan quri qollqeta mask’aq runa allpata allhan, hinaqa pakasqa qhapaq kaykuna tariykun. Allinta yachay, chiqaq kaypa pruebanqa Qillqapi kikinpi kananpaqmi. Huk Qillqaqa wakin Qillqakunata kicharinapaq llavemi. Chay qhapaq, pakasqa niyninqa Diospa Santo Espiritunwanmi sut’inchasqa, simita yuyayninchisman sut’ita qhawachispa: ‘Simiyniykikuna yaykuyninmi k’anchayta qun; mana yachaqkunamanmi yuyayta qun.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Yachachisqa kanchis Diospa Siminpi “sapa chiqaq willakuyqa mayqinmanpas hap’iyyuqmi” nisqa kasqanmanta, chayrayku pusaq kaq capítulo ukhupi iskay sapaq hebreo simikuna “vision” nisqaman tikrasqa kasqanta mana qhawariyta akllasunchik chayqa, noqanchik kikinchikmi Laodicea llaqtapa ñawsa kayninta hawaman churakunchik. Ñawpaq rimayqa kayhinan: “mana qhawayta munakkuqkuna hinaqa manam pipas aswan ñawsachu.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Bibliaqa tukuy prinsipioykunata hap’in runakuna entiendenankupaq, kay kawsaypaq chayri hamuq kawsaypaq allinchasqa kananpaq. Chay principiokunataqa llapankum entiendenmanmi. Mana pipas, yachachisqanta chaninchaspa hap’iy munayniyuq kaspa, Bibliamanta huk pasajellatapas leespa mana imaymana yanapaq yuyayta chaskinqachu. Ichaqa Bibliaq aswan ancha chanin yachachisqanqa mana ocasionales nitaq ch’ulla-ch’ulla estudiowan chaskisqa kanchu. Hatun cheqaq kaynin sistemaqa mana hina rikuchisqachu, utqaylla otaq mana allinta cuidaq ñawiriq runa reqsinanpaq. Achka qori qhapaqninmi hawa patamanta ancha uraypi kachkan, chaykunataqa sapallanmi diligente maskhaywan hinallataq mana sayk’uspa sapa kuti kallpachakuspa tariyta atisun. Cheqaqkuna, chay hatun llapanta hunt’achiqkunaqa, maskhasqa hinallataq huñusqa kanan: ‘kaypi asllata, chaypitaq asllata.’ Isaías 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Chayhinata maskhasqa hinaspa huñusqa kaqtinkuqa, hukninwan huknin allinta, hunt’asqa hinallataq tupachisqa kasqankuta tarinkaku. Sapa Evangeliopas wakinkunapa yapakuyninmi, sapa profecíapas huk profecíapa sut’inchayninmi, sapa cheqaq kaypas huk cheqaq kaypa wiñayninmi. Judío ñiqin yupaychay kamachikuykunapa rikch’ayninkunaqa Evangeliowan sut’ichasqa kanku. Diospa siminpi sapa kamachiyqa cheqanmi kan, sapa ruwasqapas imapaq kasqanmi kan. Hinallataq llapan hunt’asqa sayariyninqa, yuyaychasqanpi hinallataq ruwasqanpi, Qillqaqninmanta testimoniota qowan. Kayhina sayariytaqa mana mayqin yuyaypas, mana aswanqa Wiñaypaq Mana Tukukuqpa yuyayninlla, unanchayta utaq ruwariyta atiswanchu.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

“Visión” nisqa simiqa Danielpa pusaq kaq capítulo nisqapi chunka kuti rikurin, ichaqa chay chunka kutikunaqa iskay sapa hebreo simikunamanta rurasqa kanku, chay simikunapa nisqankupis mana kikinchu. Sichus kikin kaqta niyman karqan chayqa, Danielqa chay chunka rikuriykunapi sapanka huk simillatam llamk’achinman karqan. Danielqa iskay simikunatam qillqarqan, imaraykuchus sapanka huknin simi sapaq nirqayninta hap’in, hukninqa Danielpa “rikusqan” visiónta sut’inchan, hukninñataq “uyarisqan” visiónta. Chunka kinsa kaq versículopi, “visión” hina t’ikrasqa simiqa châzôn nisqam, chaypa nisqanqa “rikuy”, utaq “visión”, “musquy” utaq “oráculo” nisqam. Ñoqaqa chayta “profética historiaq visiónnin” sutinchani, chay simipa nisqanrayku hinallataq Danielpa llamk’achisqanman hina.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Versículo hukpi kaqchisniyoq, Daniel nisqanpi, Danielqa nin: “huk rikch’aymi noqaman rikurirqa”, hinaspa versículo iskaypi iskay kutitaq rimarin “huk rikch’aypi rikurirqani” nispa. Chaymanta versículo chunka kimsayoqpi, tapukuy hatarichisqa kachkan: “haykaqkama kay rikch’ayqa kanqa” nispa. Tukuy chay llank’ayninkunaqa hebreo simi “châzôn” nirqanmi. Chaymanta versículo chunka pichqayoqpi, ichaqa chayamunchik manaraq allin aswan ancha ancha chaninniyoq p’unchawman, maypichus Danielqa chay kikin simita llamk’achkan, paymi nin: “noqa”…“rikch’ayta rikuspá, unanchayninta maskharqani.” Daniel châzôn rikch’ayta rikusqanmanta qhipaman, ima ninanpaq kasqanta yachayta munarqa. Kayqa huk cheqaqmi, chayqa ancha hatun chaninniyoqmi kay capítulo ukhupi Levitico iskay chunka soqtayoqpi “qanchis kuti” pakasqa kasqanmanta yachanapaq.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Payqaqa châzôn simitaqmi llamk’achin chunka qanchisniyuq chaymanta iskay chunka soqtayuq versiculokunapim. “Vision” nisqa simi chunka kuti rikurin Daniel qanchis pusaqniyuq capitulopi, chaymanta qanchis kutitaqa châzôn simim sut’inchan. Danielqa huk hebreo simita, “vision” nisqaman tikrasqa kasqanta, tawa kutim llamk’achin. Chay huk hebreo simiqa mar’eh nisqam, hinaspan “appearance” ninmi.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn nisqaqa qanchis kuti Daniel qanchis pusaqniyuq kapitulumanta pusaqpi, hinaspa mar’eh nisqaqa tawa kuti tarikun; iskayninkuña kuskanpi chunka kuti ingles simipi “vision” nisqa Daniel pusaq kapitulumanta pusaqpi rikurimunanta representarinku. Qanchis yapasqa tawaqa chunka hukniyuqmi, imaraykuchus huk kutipi Danielqa mar’eh simita llamk’achirqan, chaymanta tikrasqa karqan imayna definiykusqanman hina; versículo chunka pichqapiqa, Daniel “qhawariyninpaq maskhaspa” châzôn qhelqasqa willakuy proféticopa rikuynta, chaypiqa paypa ñawpaqninpi “sayarqan” “runapa rikch’aynin hina.” “Appearance” nisqa simiqa mar’eh mi. Chayrayku, mar’eh nisqaqa Danielpaq Daniel pusaqpi tawa kuti llamk’achisqa kachkan, huk kutitaq tikrasqa kachkan hatun ñawpaq definiykusqanman hina, “appearance” nispa, huk kimsa kutitaq “vision” nispa tikrasqa kachkan.

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Manam reqesqaqchu kay King James Bibliata t’ikraqmanta qharikunata ima rimaywanpas qhawachayta. Ichaqa yuyarinapaqmi kashan, chunka kimsayuq versículopi tarikun sapallan yapasqa simi King James Bibliapi (“sacrifice”), maymantachus Inspiración sut’inmanta nin: “manan qillqapiqa kayqa kanchu.” Inspiraciónqa aswanta ninmi chay yapasqa simiqa “runa yachaywan yapasqa kasqanta.” Chay kikin capitulopi, iskay sapaq hebreo simikuna hukllaña inglés simiman t’ikrasqa kanku. Kay iskay simikunapa chiqap sapaqchasqanta riqsiyqa ancha, ancha allinpaqmi.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Chaymi karqan, ñoqa, arí ñoqa Daniel, chay rikuyta rikuspaymi, chaypa yuyayninta maskhasqaykama, hinan qhawariy, ñawpaqniypi sayarqan runapa rikch’aynin hina. Hinaspan uyarisqani runapa siminta Ulai mayupa iskaynin patakunapura, chaymi waqyaspa nirqan: Gabriel, kay runata rikuyta entiendenanpaq rura. Daniel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Hinallataq Danielqa chayraq “rikusqan” “châzôn vision” nisqap “significadon” maskhashaqtin, Cristoqa Gabrielta willan Danielta “mar’eh vision” nisqata, chayraq “uyarisqan” visionta, entiendenanpaq “rurachinankupaq”. Danielqa profetapa historianta rikuchiq visionta entiendeyta munarqa; ichaqa Cristoqa, chunka kimsayuq versiculopi Palmoni hina reqsisqa (“chay certain santo rimariq”), Gabrielta kamachirqan Danielta “mar’eh vision” nisqata entiendenanpaq rurachinanpaq, mana “châzôn vision” nisqatachu. Chunka phisqayuqwan chunka soqtayuq versiculokunapi, Gabrielpaq nisqa munayqa kaymi: payqa Danielta “mar’eh vision” nisqata entiendenanpaq rurachinan tiyan; chaymi “vision” hina tikrasqa simi, “appearance” niyta munan, manataq Danielpa entiendenan munasqan profetapa historianta rikuchiq visionchu. Mana Gabrielta qosqa llamk’ay kamachiyta reqsispallaqa, Levitico iskay chunka soqtayoqpi kaq “qanchis kutikuna” nisqaqa qawarispapas pakasqa hinam qhipan.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Chunka suqta tawaq chunka suqniyuqpi, iskaynin hebreo simikuna “rikuy” nisqaman tikrasqakuna chaylla kikin versículopi kachkanku, chay versículotataq huk hatun llavekunamanta hukninman tukuy, Danielpa “qanchis kuti” nisqamanta willakuyninpa cheqaq kayninta kicharinapaq.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Chay tutaq, paqariqpaq rikuchisqa musquy, nisqa kaqmi cheqaq: chayrayku, musquyta wisq’ay; achka punchawkunapaqmi kanqa. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Versículo iskay chunka suqta nisqapi, “ch’isiykunapaq, paqariykunapaq rikuy” nisqaqa mar’eh rikuymi, chayqa “rikch’aynin” ninanmi; ichaqa “wichq’asqa kananpaq” nisqa rikuyqa châzôn rikuymi, sut’inchasqa willakuy historiapaq. “Ch’isiykuna, paqariykuna” nisqa rimaymi iskaynin rikuykunamanta t’aqasqa kasqanta sapanchan hinaspa reqsichin. Chayta ruwan huk runa kay ruwanamanta Bibliata paqarichiypi huk rikch’anawan. Chay runa kayqa karqan iskayninmanta: Bibliapa siminkunata qillqaq profetakunamantapas, Bibliata tikraqkunamantapas. Bibliaqa, Cristowan hina, divinidadwan runa kaywan huñusqa kasqanta qawachin. Chay runa kayqa historiapi uraykamurqan, Adanmanta huchallikusqan qhipamanta, Bibliata qillqaqkunaman hinaspa tikraqkunaman. Cristoqa Bibliapas Diospa Siminmi kanku; Diospa Siminqa ch’uyaqmi, imaraykuchus chay huñusqapi divinidadqa sapa kuti aychapi kaq pisiyninkunata atiparqan.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Pablo, Jesucristoq kamachin, apóstol kananpaq qayasqa, Diospa evangelninpaq t’aqasqa, (chaytaqa ñawpaqmantapuni santok qelqakunapi profetankunawan prometisqaña karqa,) Churin Jesucristo Señorninchismanta, paymi aychaman hina Davidpa mirayninmanta paqarisqa karqa. Romanos 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Rimayqa “ch’isiwan paqarinwan” Diospa Simiypi kutikachaqta rikurin, hinaspataq sapa kuti “ch’isiwan paqarinwan” nisqallamanta t’ikrasqa kachkan, imaynan chay chunka suqta-niyuq versiculopi kachkan, hinallataq Genesispi kamaq willakuypi achka kutita t’ikrasqa kasqan hina, maypichus kutikachaqta nillan: “hinaspan ch’isi karqan, hinaspan paqarin karqan….” Cheqaqtapunin, hinaspa sapa cheqaqmi kikinmanta chanin kasqanta apamun (kay cheqaqta yuyayman hap’iyqa ancha esencialmi), Bibliapi sapa maypinchus “ch’isiwan paqarinwan” rimayqa mana “ch’isiwan paqarinwan” nisqaman t’ikrasqachu (imaynan chunka suqta-niyuq versiculopi kachkan hina), chayqa Daniel pusaqniyuq qhelqapa chunka tawa-niyuq versiculollapim. Chaypim, chayllapim Diospa Simiypi “ch’isiwan paqarinwan” nisqa rimayqa “p’unchawkuna” nisqallaman t’ikrasqa kachkan.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Hinaspanmi: Iskay waranqa kimsa pachak p’unchawkama; chaymantaq ch’uya wasita pichasqa kanqa. Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Chunka iskay chunka qhipaman, Danielpa chaylla qillqapi, hebreo rimay “ch’isiwan paqarinwan” nisqa, imayna lliw kutipi tikrasqa kasqan hina tikrasqa kashan; ichaqa chay versículo Adventismopa chawpi sayaynin, teqsinwan cimienton kasqanpi, chay rimayqa “p’unchawkuna”llaman tikrasqa kashan. Ima kallpachaymi Rey Jacobo Bibiliapa tikraqkunata chay hina rikch’ariq mana tinkuq pantayta ruranankupaq pusarqa? Paykunaqa iskay chunka suqta versículopi chay rimayta tikrarqanku, Bibliaq wakinpi lliw rikurimuyninkunawan hunt’asqa hina. Ichaqa iskay chunka suqta versículomanta chunka iskay versículo ñawpaqpi, chunka tawa versículopi, paykunapa runa kayninmi chunka kimsayoq versículopi tapukuyman huk sapa chiqanchayta churarqa. Chayri chunka kimsayoq versículopi tapukuypiqa, chay huk simi “sacrificio” nisqa kasqa, mayqintachus Bibliaman mana yapanapaq karqa. Diosqa munarqa chunka tawa versículota ancha ukhu, sapallan, sut’i rikurinanpaq sayachiyta. Chayta ruwaspanmi, Gabrielman Danielta ima entiendenanpaq yachachinanta kamachisqa kasqantapas reqsichirqan.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Chunkaq chunka suqta versículopi, Jesúsqa Gabrielta kamachirqan Danielman mar’eh rikch’ayninta entiendichinanpaq, ichaqa Danielqa proféticq historiapa châzôn rikch’ayninta entiendenayashaqtinpas. Iskay chunka suqta versículoqa nin “tardekunamanta, paqariykunamantawan rikch’ay nisqa willasqa”qa “cheqaq” kasqanta. Châzôn rikch’ayqa huk profétic “rikuy” karqan, ichaqa mar’eh rikch’ayqa “willasqa” karqan, rimarisqa kasqanrayku. Chayqa chunka tawa versículopi rimarisqa karqan, maypichus Palmoniqa nirqan: “iskay waranqa kimsa pachak tardekunaman paqariykunamanwan; chaymantaq santuarioqa pichasqa kanqa,” nispa. Iskay chunka suqta versículopiqa, “tarde paqariykuna” nisqa rimayta apaykachan, chayta “rimarisqa” rikch’ay kasqanta reqsichispa, Daniel pusaq kapitülopi iskay rikch’aykunapa sapaqchasqankuta reqsichinapaq. Profétic historiapa rikch’aynin, Danielpa “rikusqan”, hinaspa paypa entiendenayashan, huk karqan chay “rimarisqa” rikch’aymanta, mayqintaq Danielqa “uyarisqan”. Aswan ancha importanteqa, Danielpa “uyarisqan” rikch’aymi karqan chay Gabrielpa Danielman entiendichinanpaq.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Runakunaq kikin, chaykunaq rurasqanwan Chuya Bibliata kamachispa, qillqarqanku “vision” nisqa simita chunka kuti Danielpa pusaq kaq capítulopi; chayta ruwaspa pakarqanku huk visión nisqa “rikusqa” kasqanta, hukñataq visión nisqa “uyarisqa” kasqanta. Chayhinata ruwaspa, chinkachirqanku chay sinchi nisqa qhawariyta mayqinwan riqsichin Cristoq munaynin Danielqa aswan entiendenanpaq chay visión “uyarisqan”manta, ama hina chay visión “rikusqan”manta entiendenanmanta. Kunanqa qhawarisun imata Gabriel ruwan llamkaynin kamasqanta hunt’ananpaq.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. 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 8:17–19.

Chaymi sayasqayman qayllakamurqan; hinaspa qayllakamusqanpi mancharirqani, uyayman urmaykurqani. Ichataq pay niwarqan: «Entiendey, runapa churin, kay musqukuyqa tukukuypa pacha chayamunanpaqmi» nispa. Pay rimapaykawasqanyá, allpaman uya urqusqaypi sinchi puñuypi kasharqani; ichaqa llamkhaykuwarqan, sayarichiwargantaq. Hinaspan nirqan: «Qhawariy, piñasikuypa qhipa tukukuyninpi imachus kananpaq kasqanta yachachisqayki; imaraykuchus tukukuyninqa churakusqa pachapin kanqa» nispa. Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gabrielqa kunan qallariynin rurananta, Danielta entiendenanpaq iskay waranqa kimsa pachak tuta-kunamanta, paqarin-kunamantawan rikuyta, mayqanmi cheqaq. Ñawpaqta willan payta hina, profético historiapa rikuyñin, châzôn sutiyuq rikuy, kanqa “tukukuypa tiempopi.” Chaymanta, Daniel profético puñuypi kashaqtin, Gabriel llaqwan Danielta llank’arin, sayarichin cheqanta. Willan payta: “Qanta yachachisqayki.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Chaytam Palmoni (Cristo) Gabrielman rurananpaq nirqan, kayhinata nispan: “Gabriel, kay runata entiendichiy mar’eh visión nisqanta, chisi-kunawan tutamanta-pacha nisqakunamanta.” Gabrielqa ninmi Danielta “yachachisqayki imachus kanqa piñakuypa tukukuy qhepa p’unchaykunapi.” ¡Chaypin kashan! ¡Chaymi Levítico iskay chunka suqtayoqpi qanchis kuti nisqa! Pakasqan kashan kikillan profético técnica nisqawanmi, mayqentachus Gabrielqa profetakunata sapa kuti pusarqan chaymanta willanakunankupaq hinaspa qelqasqankupi llamk’achinankupaq! Chay técnicaqa kaymi: “línea patanpi línea, kaypi asllata hinaspa chaypi asllata.”

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Uriah Smith qelqasqan “Thoughts on Daniel and the Revelation” sutiyuq librope (mayqentachus llapa Adventistakuna, hinaspa vecinonkupas, reqsinankupaq kanan) nisqapi, Smithqa Daniel libro, pusaq kaq capitulopi chunka qanchisniyuqmanta isqun chunka kaq versículokunamanta rimarin:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Ñawpaq rimaywanmi nin: akllakusqa p’unchaypi tukukuynin kanqa, hinaspa payta yachachinqa imachus kanqa piñakuypa qhipa tukukuyninpi; chaymantataq qallarimun rikuchisqa musquypa sut’inchayninman. Chay piñakuyqa unay pacha mast’ariyniyuq kasqanta entiendenapaqmi. ¿Mayqin pacha? Diosqa Israel llaqtanman nirqan mana allin ruwasqankurayku paypa piñakuyninta paykuman ichamunanpaq; chayhinapin kamachirqan ‘Israelpa qhelqesqa mana allin kamachiq prinsipi’ nisqamanta: ‘Umachakuqta qhechuy, coronataqa oqaruy.... Tikrasaq, tikrasaq, tikrasaqmi: manataqña kanqachu, pay hamunankama, mayqenpaqchus derecho kasqan; hinaspa paymanmi qosqasaq.’ Ezequiel 21:25–27, 31.”

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Kaymi Diospa phiñasqan pacha kachkan pacton llaqtanpa contranpi; chay pachanpi Santuarioqa ejercitowan kuska sarusqa kananpaqmi. Diademaqa qichusqa karqa, coronapas urmachisqa, Israel llaqtata Babiloniaq reino kamachiptin. Hinaspataq yapamanta tikrasqa karqa Medo-persa runakuna raykun, yapamanta Griego runakuna raykun, yapamanta Romanokuna raykun, imaynachus profeta simita kimsa kuti kutichin, chayman hina. Chaymanta Judíokunaqa, Cristota ñaqaspa, mana unayllataq kay pachapa tukuy uya pataman ch’iqisqa karqaku; hinaspa espiritual Israelqa literal mirayninpa rantinpi churakusqa; ichaqa kay pachapi atiyniyuq kamachiqkunapa uranpi kashanku, chay hinallataq kanqaku Davidpa trono yapamanta sayarichisqa kama,—chay tronoq cheqaq herederon, Mesías, Thak kawsaypaq Príncipe hamunankama, hinaspataq payman qosqa kanqa. Chaypachaqa phiñakuynin tukukunqa. Kay pacha tukuynin qhipa tukukuypi imatachus pasanqa, chayta angelqa kunan Danielman reqsichinanpaqmi.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

Smith sutichasqa “phiñasqa kay” qallarin, Manasés Asiriokunaq makinmanta Babiloniaman apasqa kaptin, 677 a.C. watapi. Llakiywanmi, Smithqa Sedequías urmachisqa kayninta, 586 a.C. watapi, hinaspataq chayta churaykan versículo diecinuevepi nisqa “phiñasqa kay” pacha qallariyninman. Smithqa mana imatapas rimanchu imatachus chay versículopi nisqan “phiñasqa kaypa qhepa tukukuynin” munasqanmanta. Payqa chayta hapinlla “phiñasqa kay” hina; ichaqa sichus kan “phiñasqa kaypa qhepa tukukuynin,” simi kamachiypas yuyay chaninpas mañakunmi chaymanta kananta, aswan pisillaqa, “phiñasqa kaypa ñawpaq tukukuyninta”pas. Smithqa yachasqam karqan setenta wata prisionpi kay qallarisqanta Nabucodonosorpa ñawpaq atacayninwan Jehoiakimpa contranpi, 606 a.C. watapi; ichaqa churan “phiñasqa kay” pachapa qallariyninta Nabucodonosorpa kinsa kaq atacayninpi, chayqa ruwasqa karqan Sedequíaspa contranpi, paymi karqan qhepa rey Judeapi.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Astawanpis paypa [Danielpa] ñawpaq kausayninmanta aswan allinta, aswan detalladamente willakusqa kaptinpas, huk profetap ñawpaq kausayninmanta qillqasqamantaqa aswan achka, ichaqa paqpa paqarisqanpas ayllunpas llapanpi pakasqa saqisqa kanku; huklla yachasqanchikqa kamachiq ayllumanta kasqanm, ichapas Davidpa wasinmanta, chay pachaqa ancha mirasqaña karqan. Payqa ñawpaq kutipi rikurimun Judá suyupa aylluyuq prisionero noblekunamanta huknin hina, Babiloniapa reynin Nabucodonosorpa ñawpaq watanpi, qanchis chunka watayuq prision nisqapa qallariyninpi, a. C. 606 watapi. Jeremíaswan Habacucwanraqmi profecíankuta rimasharqanku. Ezequielqa chaymanta qhipallata qallarin, chhika qhipatataq Abdíaspas; ichaqa iskayninkuqa llamkayninkuta tukurqanku Danielpa unay, sumaq, lliklla rikch’aq puriynin tukukuyninmanta aswan ñawpaq watakunapi. Kimsa profetakunalla paymanta qhipaman hamurqanku: Hageowan Zacaríaswan, paykunaqa profeta hina llamk’arqanku huk pisi pacha kuska kawsaspa, a. C. 520–518 watakunapi, hinaspa Malaquías, Antiguo Testamento nisqapa qhipa profetan, payqa huk pisi pacha allin reqsisqa karqan a. C. 397 watapi.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smithqa sum yacharqan chunka isqunniyuq chhikanpi nisqa “phiñasqa kawsay pacha” nisqaqa huk pacha kasqanta. Chay pachataqa sum yacharqanmi Daniel qanchis pusaqniyuq t’aqapi chunka kimsayuq chhikanwan hinallataq yupaychana wasita chaymanta soldadokunatapas sarusqa kasqan pacha kasqanta, hinallataq tukukuynintaqa allinmi reqsirqan 22 de octubre, 1844 watapi.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smithqa huk chikanta chiqaqta rimarqa, ichaqa cheqaqta pantarqa ima ruwasqanrayku chaymi karqa paypa proféticopaq aplicacionninkunapa característican. Payqa saqerqa historiata pushananta paypa hamut’asqanman profétic simimanta, manataq saqerqachu profétic simita pushananta paypa historiamanta entiendenanman. Sichus Bibliata saqesun profétic historiata sut’ichananta, chayqa hinapuni allin willakuyta charisunchik historiaman asuykunapaq.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Biblia yachachin runaqa pimanta atipasqa kashan chaymanta, chay runaqa paypa kamachin kashanta.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Paykunaqa qispichisqa kayta qarichispa, paykuna kikinqa wañuypaq millay ismuq kaypa kamachisqan uywaykuna kanku; imaraykuchus mayqen runataq atipaykusqa kanman, chayllatam payqa watachasqa kaspa kamachisqan hina apachikun. 2 Pedro 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manasés reyta Babiloniaman apasqa karqan 677 A.C. watapi. Chaypim Judá atipasqa karqan hinaspa watasqa kawsayman apasqa karqan. Kaymi qallariy punto, mayqinchus iskayninpi, 1843 hinaspa 1850 gráficokunapi rikuchisqa kashan, Sister White-taq chaykunata allin kasqankuta sut’inchan. Smithqa Daniel qhelqapa pusaq ñiqin kapitulumanta, chunka kinsa ñiqin versiculomanta “saruchiyta” qallarin Sedequíaswan, paymi Judápa qhipa reynin karqan. Sedequíasqa huk wiñay atiy juicioypa tukukuynin karqan, manataq qallariyninchu. Sister Whiteqa sut’ita rimarin Manaséspa Babiloniapi apasqa kayninqa ima hamunanpaq kasqanmanta “earnest” kasqanta. “Earnest” nisqaqa ñawpaq pagon, hinaspa rantiyta qallarisqanta señalaspa, wakin pagokuna qhepantaraq hamunankupaq kasqanta rikuchin.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Qankunamanta profetakunaqa sutinchaspalla qhipanpiqa willakuykuta hinallataq kallpachanakuykuta ruwarqanku; mana manchakuspa Manasésmanpas llaqtanmanpas rimarqanku; ichaqa willakuykutaqa pisichasqa qawarqanku; qhipaman kutiriq Judáqa manan uyariyta munarqanchu. Runakuna mana wanakuspa hinalla puriyta qallarinqaku chayqa imatachus taripanakunman karqan, chayta cheqaqchaspa rikuchinapaqmi Señorqa saqerqan rey ninta asiriokuna soldadokunapa huk huñu hap’iykuspa apasqa kananpaq; paykunaqa “cadenakunawan watarqanku, hinaspan Babiloniaman aparqanku,” paykunapa pisi tiempollapaq hatun llaqtankuman. Kay ñak’ariymi reyta allin yuyayman kutichirqan; “Señor Diosninta mañakurqan, taytakunapa Diosninpa ñawpaqenpi ancha pisi kayman uraykachikurqan, hinaspa Payman mañakuyta aparqan; Paytaq payrayku kuyapayakuspa mañakusqanta uyarirqan, hinaspan Jerusalenman kutichimorqan reinonman. Chaymantataq Manasés yacharqan Señorqa Dios kasqanta,” nispa. 2 Crónicas 33:11–13. Ichaqa kay wanakuyqa, ancha musphaypaq hina kasqanpas, qhipa qhepaypi hamurqan, mana atispaña salvaqta reinota unay watakuna idolokunata yupaychaspa purisqankumanta hamuq waqlliychaypa kallpanmanta. Askha runakunan urmaykuspa mitk’arqanku, mana hayk’aqpas kutin sayariqpaq. Profetas y Reyes, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manasés nisqallqanmi karqan chay “ñawpaq qullqi qoyllurta” qallarichiq, chay “ñak’ariyta” nisqa “qanchis kutikama” nisqapaq, mayqinchus karqan qhipa “phiñakuynin”; imaraykuchus chay “ñawpaq phiñakuyqa” ñam qallarisqaña karqan 723 a.C. watapi, hanaq llaqtakunapaq reinon norte nisqa apasqa kaptin prisionman. Chaymanta Jehoiacim urmachisqa kaptin, maypichus Daniel prisionman apasqa karqan, Jeremías riqsichisqan qanchis chunka wata prisionqa 606 a.C. watapi qallarin. Jehoiacim qhipanta iskay reykuna pasaykiptin, Jerusalén thuñichisqa karqan; hinallataq qhipa Judá llaqtapa rey, Sedequías, qhawarqan churinkunata ñawpaqninpi wañuchisqankuta; chaymantataq ñawinkunata lluqsichispa, Babiloniaman prisionero hina apasqa karqan.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smithqa llapa progresivo juicio-ta Zedequíasman churarqun, hinaspataq Zedequíaspa juicio-nin-ta suppositionninpaq pruebayoq qillqatas hina llamk’achirqan. Zedequíaspa juicio-nin, payqa “millay mana allin, mana llank’aq kamachiq príncipe” kasqanrayku, sut’incharqan Judápa coronanqa kichusqa kananpaq Cristo hamuspa huk reino sayarichinankama. Smith nisqanman hina: “paykunaqa kay pachapi atiyniyoqkunapa munaynin uranpi kashanku, chay hinallataq kanqaku Davidpa trono-n kutimanta sayarichisqa kanankama,—paypa cheqaq herederon, Mesías, Sumaq Kawsaypa Príncipe, hamunankama, hinaspataq payman qusqa kanqa.” 1844 watapi octubre killapa 22 punchawninpi, Daniel qillqapa qanchis kaq capitulonpa chunka kimsayuq, chunka tawayuq versiculokunapa hunt’akusqanman hina, Cristo, Runa Churipaq rikuchisqa, Yayaq ñawpaqenman hamurqan reino jap’inanpaq.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Tuta rikch’aykunapi qawarirqani, hinaspataq qhawariy, hanaq pacha phuyukunawan runapa Churin hina huk hamurqa; ñawpaq p’unchawkunamanta kaqman chayamurqa, paytataq qayllachirqaku ñawpaqninman. Paymanmi qoykurqa atiy, hatunchay, hinallataq qhapaq suyu, llapa llaqtakuna, nacionkuna, simikuna ima payta sirvinankupaq; paypa atiyñinqa wiñaypaq atiymi, mana hayk’aqpas chinkananpaq, paypa qhapaq suyuqa mana hayk’aqpas tukusqa kananpaqmi. Daniel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Paní White qawachinmi Daniel qhelqapa qanchis kaq t’aqapi, chaymanta chunka kimsayuq, chunka tawayuq versículokuna hunt’asqa karqan 1844 watapi, octubre killapa iskay chunka iskayniyuq p’unchayninpi.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Cristopa shamunqa, ñuqanchikpa hatun kuraqnin hina, ancha aswan santu cheqman yaykunanpaq, santuario pichaypaq, Daniel 8:14pi rikuchisqa; Runa Churipa shamunqa Ñawpaq P’unchawkunaqman, hina Daniel 7:13pi qhawachisqa; hinaspa Señormanta hamuy templonman, Malaquías willakusqanman hina ñawpaq rimarisqa, chaykunaqa kikin ruwayllamanta nisqakuna kanku; hinaspa kaypas rikuchisqanmi kasqa noviopa bodasman shamunqanwan, Cristo chunka sipaskunapa parábolanpi, Mateo 25pi, willakusqanman hina.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smithqa manam qawarisqachu manam rimarqanichu “phiñakuypa qhipa tukukuynin” nisqapa aswan hatun kaqninmanta. Payqa ayqerqanmi chay bíblicopi kamachiyta, mayqanmi reqsichin Judá suyu Manaséspa p’unchayninpi atipasqa kasqanta, hinallataq preso apasqa kayqa, Sedequíasman iskay reykuna ñawpaqpi qallarisqanmanta, chaypas sut’icharqanmi Judá suyupasña Babiloniaman kamachisqa kasqanta, manaraq Sedequías tukukuyninman chayaspa. Kay sut’i saqesqankunawanpas, payqa sutincharqanmi: “kaypin kachkan Diospa phiñakuyninpa pacha, tratonpa llaqtanman contra; chay pacha, maypin santuariowan ejercitopas sarusqa kanankupaq.” Chayraykun payqa derechamantapuni huñun “Diospa phiñakuyninpa pachanta” Daniel qanchis pusaq kaq kapítulowan, chunka kimsayuq versículopi “hayk’aqkama” nisqa tapuywan. Chunka tawayuq versículopi kutichiyqa karqan 1844 watapi octubre killapa 22 punchawkama.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Babiloniapi wataqakuyman churasqa chinkachisqa kayqa huk ñawpaqman puriq historiaraqmi karqa, 677 a.C. watapi qallarispa, hinaspa 1844 watakama qatiq. Chay pachaqqa iskay waranqa pichqa pachak iskay chunka watakunaman tupaykun, chaymi, sut’inmanta rimarispa, Levítico iskay chunka suqta qillqapi nisqa “qanchis kuti” nisqaqa. Chay pacha tukukuynin 22 de octubre, 1844 watapi, Danielman huk iskay kaq testigota qusqan “mar’eh vision” nisqapaq, iskay waranqa kimsa pachak tutamanta paqarinkama nisqa qhawariypaq.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Gabriel-ta nirqasqa karqan Danielman chay rikhuyta unanchananpaq, hinaspa Gabrielpa rurasqanqa karqan iskay kaq testigota qun, 1844 watapi octubre killapa 22 p’unchaynin tukukuynin p’unchayman. Manan sapallanchu huk iskay kaq testigota qorqan iskaynin pacha willakuypa hunt’akusqan p’unchayninta sayachinapaq, aswanpas Smith allinta sut’ichisqan hina, 1844-man tupaq iskay kaq testigowan tinkisqa pacha unaymantaqa, chunka kimsañiqin versículopi reqsichisqa karqan, mayqin pachapin santuariopas anfitriónpas sarusqa kanankupaq. Chunka kimsañiqin versículopi tapukuyninqa kaymi: “¿Hayk’aqkamataq chay rikhuyqa kanqa sapa p’unchay sacrificiomanta, ch’usaqyachiq hucha llakiy-munasqamanta, santuariota hinallataq anfitrión-ta sarusqa kananpaq?” Chay pacha unayqa karqan Levítico iskay chunka suqtapi “qanchis kuti”.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Imatapas Smith mana rikusqanta, icha mana reqsichiyta munasqantaqa, chay versículo chunka isqunniyoqpi “piñakuy” nisqaqa, chay piñakuypa “qepa tukukuynin” kasqanta. Sichus kan “qepa”, chayqa kanmi hinallataq “ñawpaq”pas; Danieltaq reqsichin maypitaq chay “ñawpaq piñakuy” tukukun, chunka hukniyoq qhatiqpi. Payqa reqsichishanmi papado tutayaq pacha nisqapi kamachiq kasqanta, hinaspa ninmi papadoqa allinta purinqa chay piñakuy hunt’asqa, icha tukusqa kanan kama.

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.

Hinaspa reymi munayninman hina ruwanka; payqa hatunchakukunqa, hinaspa sapa diosmanta aswan hatunman churakusunqa, hinaspa dioskunapa Diosninpa contranpi musphayllapa simikunata rimarinqa; hinaspa phiñakuynin hunt’akunankama allinllata purinqa: imapas kamasqa kasqanqa ruwasqapuni kanqa. Daniel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Chunka kinsa chunka suqtayuqnin versículotaqa achka runakunan yuyanku apostol Pabloqa iskay kaq cartanpi Tesalonicensesman qillqasqanpi chayta paraphraseasqanta.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Ama llapa runakuna ama imaymana ñanwanpas qamkunata llullachichunchu; chay p’unchayqa mana hamunqachu, ñawpaqta huk hatun wikch’akuy mana chayamunankama, hinaspa hucha runa rikuchisqa mana kanankama, chinkaypa churin; paymi tukuy Dios sutiyuqpa, utaq yupaychasqa kaqpa contra sayarin, hinaspa llapan paykunamanta aswan hanaqman hoqarikun; chaymi Dios hina Diospa templonpi tiyaykun, kikinta rikuchispa: “Ñoqaqa Dios kani” nispa. 2 Tesalonicenses 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Pablopa “huchayniyuq runan”, paymi hinallataq “chinkaypa churin” sutichasqa, payqa “Dios nisqapa, utaq yupaychasqa kaqkuna patapi contrapi sayarispa hinaspa pay kikinta hatunyachispa,” chaymi hinallataq “rey” nisqa, payqa “munasqanman hina ruranka; hinaspa pay kikinta hatunyachinqa, llapa dioskunamanta aswan hatunta qawachispa.” Iskay pasaje nisqakunaqa Roma llaqtapi papamanmi rimarin. Daniel qillqanmi nin papaqa allinta purinqa, chayqa ñawpaqman tanqayta niyta munan, “phiñakuy hunt’akunan kama.” Kimsa chunka suqniyuq versículopi chay phiñakuyqa ñam “kamasqa” karqa. “Kamasqa” simiqa “k’iriyachiy” niyta munan.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Papadokunaqa 1798 watapi “wañuchiq ch’aqnin”ta chaskirqan, chay pachapitaq “ñawpaq piñakuynin” hunt’asqa utaq tukusqa karqan. “Hunt’ay” nisqaqa tukuchiy utaq sayachiy niyta munan. Pusaq kaq capítulo, chunka isqunniyuq versículopi “piñakuypa” tukukuyninqa reqsichin mayk’aq pacha tukunanpaq karqan ch’uya wasipas soldadokunapas sarusqa kachkaptinku. Chayqa 1844 watapi tukurqan, ichaqa “ñawpaq” piñakuyninqa 1798 watapi tukurqan.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Qhipa phiñakuynin” tukurqan 1844 watapi, 2,520 watakuna qhipaman, rey Manasés Asiriakunaq makinmanta Babiloniaman apasqa kasqan 677 a.C. watamanta. “Ñawpaq” phiñakuyninqa tukurqan 1798 watapi, 2,520 watakuna qhipaman, Israelpa hanaq kaq suyunta Asiriakuna 723 a.C. watapi watasqa servidumbreman apasqa kasqanmanta.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Aswanmi nisq’ay kachkan Daniel qillqapi pakasqa “qanchis kutikuna”manta rimaypaq, chaytam qatiq qillqayniykupi rimarisun.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

«“Laodiceapi iglesiapi angelninman qillqay: Kaykunatan nin Amen nisqa, cheqaq hinaspa fiel Testigo, Diospa kamasqan qallariynin: Ruwasqaykikunatan yachani, manan chiriqchu kanki, nitaq ruphaqchu: munayman karqa chiriq utaq ruphaq kayman. Chayraykun q’onqoy-tutayaq hina kasqaykimanta, mana chiriqtaq mana ruphaqtaq kasqaykimanta, simiymantam qarqosqayki. Imaraykuchus ninqui: Qhapaqmi kani, imaymanapas yapasqañam kani, manam imapas faltawanchu; hinaspa mana yachankichu qanqa llakiyuq, wakcha, muchuypi kaq, ñawsa, q’ala kasqaykita.”»

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Kaypi Señormi qawachiwanchikmi paypa llaqtanman apachina willakuyta, runakunata waqaychanankupaq pay qayasqan ministrukunawan, mana kashanchu hawkalla kaywan, amachakuywan willakuy. Manam aswan yachayllachu, ichaqa llapa imapinpas ruraypi churasqa. Diospa llaqtanqa Laodiceaman willakuypi rikuchisqa kanku aychaman hina allinchasqa amachakuypi kasqankupi. Paykunaqa samasqañam kachkanku, yuyarispa kikinkuta hatun espiritual haywariykunapi kashasqankuta. ‘Imaraykuchus qan ninqui: Qhapaq kani, aswan qhapaqyachisqa kani, manataq imapas faltawanchu; hinaspa mana yachankichu qanqa llaqisqa, llakillik, wakcha, ñawsa, q’ala q’ala kasqaykita.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“¡Ima llulla pantaymi runakuna yuyayninkuman hamunman, llapallan pantasqa kashaspapas allinpi kashanku nispa atinisqankumanta aswan hatunqa! Chiqaq Testigopa willakuyninqa Diospa llaqtanta tarin llakiy pantaypi, ichaqa chay pantaypi chiqap sonqoyuq kashaqta. Mana yachankuchu paykunaq kaynin Diospa ñawpaqenpi ancha kuyaypaq hina llakiylla kasqanta. Kaykunaman rimakusqakuna, ancha alto espiritual kayninpi kashanku nispa kikinkuta alabashaqtin, Chiqaq Testigopa willakuyninqa paykunaq allinta atinikusqankuta p’akirin, mancharichiypaq sut’i willakuywan paykunaq cheqaq espiritual qhawaqsinakuy mana kasqanta, wakcha kayninta, llakiy kaynintapas willaspa. Chay testimonio, ancha k’irisqa hina, sinchi hina kaspapas, mana pantaychu kanman, imaraykuchus Chiqaq Testigo rimashan, paypa testimoniom chayna cheqaq kanan tiyan.” Testimonies, volumen 3, 252.