In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Judá suyupi rey Joacimpa kamachikuyninpa kinsa watañanpi, Babilonia suyupi rey Nabucodonosor Jerusalénman hamuspa muyurqa. Hinaptinmi Señorqa Judá suyupi rey Joacimta makinman churaykurqa, Diospa wasinmanta wakin mankakunawan kuska; chaykunatan Sinar allpaman, diosninpa wasinman apasqa, hinaspan mankakunata diosninpa qollqe waqaychana wasinman churaykurqa. Daniel 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Danielpa hinasqa qillqakuna, Apocalipsispa hinasqa, hukllam qillqa kanku; Danielpa qillqapi rikuchisqa kikin willakuq profecía siq’ikunaqa Apocalipsispa qillqapim hapiykapunku. Jesucristopa Apocalipsisninqa, qhispisqa kachkan qhipa profecía willakuyta, probationpa tukukuynin manaraq wichq’akuspa.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Apocalipsis libromanta ñawpaq p’unchaykunapi allinta entiendisqa cheqaqkunaqa, costumbrewan tradiciónwan sellasqa kaspaqa, cheqaqllataqmi kanku; kunan p’unchaypiqa Judá ayllup Lionninmi chaykuna wakmanta kicharichkan, chay cheqaqkunataqmi kunanqa hunt’asqa hinallataq allin chinkayninta rikuchichkanku.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Cheqaqkuna, ñawpaq pachakunapi Danielpa qillqanmanta allinta hamut’asqa kaspankupas, ruwanakuywan hinallataq yachachiy kawsaywan wisq’asqa karqanku, cheqaq kachkanraqmi; kunan p’unchawkunapitaq Judá ayllumanta León nisqaqa chaykunata yapamanta kicharisqa, chay cheqaqkunataq kunanqa hunt’asqa kashasqankuta allin hinallataq hunt’asqa rikuchishan.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Danielqaqa iskay liwrukunamanta ñawpaqninllam, Jesucristoq Revelaciónninta representaq.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Jehoiakimqa huk ñawpaq willakuypa kallpachakusqanmanta huk reformapa kuyuyñinpi rikch’ayninmi. Chaymantapas payqa pactopaq huk rikch’ayninmi, imaraykuchus sutipa tikrasqanqa profetapa rimayninpi huk pacto masinchakuy qallariyninta reqsichin. Diospa pactopi mana ñawpaqta kaq runakunawan Diospa pacto runankuna kasqankumanta mana karqankuchu, chay pacto masinchakuymi ñawpaq willakuypa kallpachakusqanpi qallarin.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Qankunaqa ñawpaq pachapi mana Diospa llaqtanchu karqankichis, kunanmi ichaqa Diospa llaqtan kankichis; qankunaqa mana khuyapayakuyta chaskirqankichischu, kunanmi ichaqa khuyapayakuyta chaskirqankichis. 1 Pedro 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Sutin hukmanta sutin tikrasqa kasqan, huk rimaywan rimasqa kawsaytantin rimanakuyta rikuchisqanmanta, churasqa kachkan Abrampa sutin Abrahamman tikrasqa kasqanwan, Saraipa sutin Sarahman, Jacobpa sutin Israelman, hinallataq Saulpa sutin Paulman tikrasqa kasqanwan. Chay símbolomanta huk aswan testigokunapas kanku, ichaqa Danielpa ñawpaq capítulopeqa, Danielpa sutin Belteshazzarman tikrasqa kachkan, Hananiahpa sutinqa Shadrachman, Mishaelpa sutinqa Meshachman, Azariapa sutinqa Abednegoman tikrasqa kachkan.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Maypachus Señor huk llaqtawan rimanakuy-pa pactoman yaykun, chaypachallataq huk ñawpaq pacto llaqtata saqispa pasashan. Jehoiakimqa chay saqispa pasasqa pacto llaqtata rikuchin, Daniel, Hananías, Misael, Azarías imaqqa chaymanta akllasqa pacto llaqtata rikuchinku. Runakuna pactoman yaykuptinkuqa, chaymanta pruebaykuchkanku, pactopa kamachikuyninkunata waqaychankuchu manachu nispa. Chay pruebaqa mikhuyniywan rurasqa kasqawanmi rikuchisqa.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adánwan Evawan mikhunakuyta mikhusqanwan pantarqanku; Diosqa ñawpaq kutipi akllasqa llaqtawan rimaymanta kamachikuyta qallarispaqa, manáwan paykunata pruebarqa. Ñawpaq Israelqa tukupaypi chay pruebaypi pantarqa; ichaqa chayta ruwaspanmi ñawpaq rimariyta, ñawpaq testigotaq qusqanku kay chiqaqmanta: pacto pruebanqa manam sapan huk pruebachu, aswanpas huk pruebaykuna ruranakuymi. Chunka kaq pruebakama chayaspankutaq, qampaq tawap chunka wata puriq chunlla pampapi wañunankupaqmi kamachisqa karqanku. Chaymantataq Diosqa Josuéwan Calebwan pactota ruwaq yaykurqa; chaywanmi testigota qun, Señor huk akllasqa llaqtawan pactota ruwaq yaykuspanqa, ñawpaq pacto llaqtatapas pasaykusqanta. Ñawpaq Israelpa tukukuyninpi, mayqinchus espiritual Israelpa qallariyninpas karqa, ñawpaq Israelpaq qhipa pruebaykuna ruranakuyqa espiritual Israelpaq ñawpaq pruebaykuna ruranakuymi karqa, hanaq pacha T’antawan rikuchisqa. Chayqa ñawpaq pacto pruebaykuna ruranakuypi manáwan unanchasqa ñawpaqchasqa karqa.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Chay prueba ruraypi, ñawpaqpas qhipapas kaq prueba ruraypi, Jesusqa hanaq t’antata pruebayta reqsisirqan, maypachachus nispa rimarqan paypa pacto llaqtan runakunaqa aychanta mikhunanku, yawarninta upyananku. Chay qhawarichiypiqa aswan achka disipulokunatan chinkachirqan, ministerionpi ima huk pachamantapas aswan. Chay rimanakuyqa paypa ministerionpi pacto prueba ruraypa rikch’achisqanpa ancha hatun puntun karqan, chaymanta Sister Whiteqa unayta rimarin The Desire of Ages nisqapi, maypichus capitulopa sutin “The Crisis in Galilee” nisqa. Galilea sutinqa “bisagra”, utaq “muyuy punto” ninanmi, chay capitulopiqa discipulokuna imarayku paymanta kutirirqanku chayta sut’inchan. Paykunaqa mana munarqankuchu aychanta mikhunayu, yawarninta upyanayu mañakusqanmanta paypa testimonionta allin profetico metodología nisqawan churayta. Payqa reqsichinmi costumbrekunata, tradicionkunatawan profetico yuyaykunamanta hap’ipakusqankuta, Satanaspa ñawpa Israelpa bíblica entendimientonman yachachisqanta. Chay pantasqa entiendenakuykunaqa paykunaman qusqanku, imayna yuyasqankuman hina, siminkunata literalta churaypaq, manataq espiritualmente. Hinallataqmi payqa señalan, Jesusmanta “kutiriq” runakuna (Galilea), Juanpa soqta kapitulanpi reqsisqa (Juan 6:66), paywanqa wiñaypaqña mana purirqankuchu.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Ñawpaq kaqwan hina, qhipa pacto pruebanapa rurayninwanpas, ñawpa Israel llaqtapa kaqmanta rikunchik: Dios ajllakusqa llaqtawan pacto nisqapi yaykuspankuqa, chay pachallapi ñawpaq pacto llaqtatapas waqllaykuspa pasasqanmi. Hinallataq tarinchik payqa chay llaqtakunata mana sapa huk pruebawanllu, aswan huk pruebanakuy rurayninwan pruebananta. Hinallataq rikunchik chay pruebanakuy rurayninqa imallatapas mikhunapaq kaqwan unanchasqa kasqanta. Hinallataq tarinchik chay mikhunaqa Diospa Siminta unanchasqanta, chay pruebaytaq iskay rikchaq mikhunamanta mayqinta mikhunanchikpaq akllanawan kasqanta. ¿Dios nisqanman hina llapa sach’akunamanta mikhunchikchu, icha amachasqa kasqan sach’amantachu mikhunchik? Hinallataq tarinchik imata mikhunanchik chay akllayqa, haywasqa mikhunata imayna mikhunanchik chay pruebatapas ukhunpi hap’isqanta.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Espiritual Israelpa tukukuyninpi, Millerita kuyuypa tiempompi, ñawpaq willakuyqa atiyniyuq karqa 11 de agosto de 1840 p’unchaypi. Jehoiakimqa chaypi Protestantakunata rikuchin, paykunaqa chaymanta Babiloniaman apasqa kashanku ususin kuna kananpaq. Paykunaqa huk pruebawan tupachisqa karqaku, Apocalipsis chunka qillqapi angel uraykamuspa makinpi kichasqa huch’uy libroyuq kaptin. Imaynatachus Jehoiakimqa Nabucodonosorpa mañakusqankunata contra sayarirqan, chaymantaqa preso apasqa kanankama, hinallataq Protestantakunaqa angelpa makinpi mikhuyninta mana mikhuyta munarqakuchu, tutayay tiemposmanta apamusqanku tradiciónkuna hinaspa costumbrekunaman hina.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
1844 watapi hallp’ariyninman, pruebapa ruraynin Jehoiakimpaq hinallataq Protestantekunapaq huk “muyuy p’unchayman” chayaramusqa, hinaspataq imaynachus ñawpaq espiritual Israelpaq pruebapa rurayninpi karqa, paykunaqa “kutirispa” Jesuswan manaña purirqankuchu. Chay historiapi Daniel, Hananías, Misael, hinallataq Azarías, Milleritakunata rikch’achinku, paykunaqa akllarqanku uchuy librota mikuyta, siminkupi misk’i karqa, ichaqa wiksañankupi hayaq tukuq.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Adanta Eva-ta yapasqanchikqa, mikhuyniywan prueba rikuchisqa kasqanmanta tawa clásico testigokunata charinchik. Achka profético testigokunatam charinchik, llapallankupas ñawpaqpa hinaspa qhepapa sellonta apanku. Manápa pruebanmanta testigokunaqa ñawpaq testigom; hanaq p’unchaw T’antapa pruebanmanta testigokunaqa iskaynin kasqanrayku, hukninmantaqa espíritu Israélpaq ñawpaq prueba, hukninmantaq ñawpa Israélpaq qhepa testigopas. Huch’uy libropa pruebaqa ñawpaqpas qhepapaqpas kachkan. Ch’in pampa iglesiaq hina purisqanpi espíritu Israélpa musphay puriyninpa tukukuyninmi chayqa, hinaspapas Diospa qhepa sutichasqa llaqtan kananpaq akllasqa runakunapa ñawpaqninmi. Milleritakunaqa Diospa sutichasqa llaqtanpa qallariynin karqanku, paykunataq protestantismopa cheqaq waqra kasqankuwan reqsisqa kananpaq karqanku. Achka testigokunam kachkan pruebaykachay ruwaymanta, ñawpaq willakuy kallpachasqa kashaqtin qallarisqanmanta.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Chay prueba ruraykunapiqa chayamun huk “muyuy p’unchaw”, maypichus yapaq discípulokunaqa kutiripunku. Josuéwan Calebpa testimoniunpiqa llapa Israelmi kutiripurqan hinaspa maskharqan Egiptoman kutiyta. Galilea iglesiapiqa, askha discípulokunam kutiripusqaku. Jesús Alpha hinallataq Omegapas kasqanrayku, prueba ruraypa tukukuyninpi rikuchisqa “muyuy p’unchaw”qa qallariyninpipas hinallataq rikuchisqanmi. Ñawpaq Israelpaq maná ñawpaq kuti qusqanku chayqa, wakinkunam chaylla ratopi yachachisqa kamachikuykunamanta kutiripusqaku. Cristopa bautismonpin payqa kutiripurqan hinaspa purirqan ch’inneqman. Hermana Whiteqa “muyuy p’unchaw” nisqa símbolota ancha yachachiq hina llamk’achin.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Kanchis p’unchawkunaqa nacionkunapaq chaymanta iglesiapaq historiapi muyuy tikray p’unchawkuna kanku. Diospa providencianpi, kay rikch’aq sasachakuykuna chayamuchkaptin, chay p’unchawpaq k’anchay qusqa kan. Chayta chaskisqa kaptinqa, espiritupaq wiñay ñawpaqman puriy kanan; ichaqa mana chaskisqa kaptinqa, espiritupaq urayman urmay chaymanta chinkay qatiykun. Señorqa Simiyninpi sut’incharqan evangeliopa kallpachakuq llamk’ayta, imayna ñawpaq pachakunapi rurakusqa kasqanta, hinallataq hamuq pachakunapipas imayna kasqanta, tukukuq maqanakuykama, maypachachus satanaspa agencianakuna qhepakuq admiraypaq kuyuriyninkuta ruranku. Chay Simimanta yachanchik kunanqa kallpakuna llamk’achkasqankuta, chaykunataq qallarichinqa qhipa hatun maqanakuyta allinwan mana allinpa chawpinpi—Satanás, tutayaqpa príncipe, chaymanta Cristo, kawsaypa Príncipe, paykunapa chawpinpi. Ichaqa hamuq atipayninqa Diosta munakuq hinaspa manchakuq runakunapaq, hanaq pachapi tiyanan suyunchasqa kasqan hina, mana iskayrayaypaqmi.” Bible Echo, August 26, 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Ñawpaq Israel ñawpa llaqtaman maná qowasqa ñawpaq kutipi, chay willakuy pachaqqa k’anchaynin qowasqa karqa. Cristoq bautismonpiqa, chay willakuy pachaqqa k’anchaynin qowasqa karqa. 1840 wata, agosto killapa 11 p’unchawninpiqa, chay willakuy pachaqqa k’anchaynin qowasqa karqa. Sapa chay tikray punkukunaqa huk pruebay rikch’ariyniyoq qallariyta señalan, chaymi qhipaman huknin tikray punkupi tukukun, maypichus ñawpaq pacto llaqta runakunaqa qarqukunku hinaspa Cristowan manaña purinkuchu.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Imarayku kay sapa imaymana pruebaykuna iskayninmanta rikuchinanku, ñawpaq rimanakuy llaqtapa runakunapa pruebanankuta hinallataq musuq rimanakuy llaqtapa runakunapapas, chayrayku iskay tukuykunam kan prueba ruraypa. Prueba ruraypa tukukuynin, chaymanta Protestantakunapa qhipa tikrayninqa Millerita historiapi, karqa 1844 watapa pawqar killapi. Prueba ruraypa tukukuyninqa (1844 watapa qaswa killapi), ichaqa Milleritakuna kikinkunapa tikraynin, hamurqa ñawpaq Diospa llaqtanpaq tikraymanta qhipaman.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Cristopa historiamninpi, pruebayarqa kasqanmi reqsichisqa paypa iskay kuti templota pichaynenwan: huk kutita ministerionpa qallariyninpi, hinaspataq hukmanta ministerionpa tukukuyninpi.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesús qallarisqanpi llapa runakunapa ñawpaqninpi llamk’aynta, Templota picharqan sacrílega qhellichasqa k’irinmanta. Hinallataq, ministerionpa qhipa ruwayninkunamanta huknin karqan Templopa iskay kaq pichariynin. Chay hinaqa, pacha tukukuypaq kay pachata willanakuy qhipa llamk’aypi, iglesiakunaman iskay sapa qayakuykuna ruwasqa kanku. Iskay kaq angelpa willakuyninqa nin: ‘Babilonia urmaykun, urmaykun, chay hatun llaqtam, tukuy nacionkunata upyachisqanrayku waqllikusqan phiñakuyninpa vinonta’ (Apocalipsis 14:8). Hinaspataq, kimsa kaq angelpa willakuyninpa sinchi qapariyninpi, hanaqpachamanta huk kunkam uyarikun kaynata nispa: ‘Lluqsiychis paymanta, llaqtay, ama huchankunapi tinkisqa kanaykichikpaq, amataq paypa onqoykunaq muchuyninkunata chaskinaykichikpaq. Huchankunam hanaqpachakama chayasqa, Diosñataq mana allin ruwayninkunata yuyarirqanña’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Cristoq ishkay kuti Templota pichaychasqanpi pruebaypa rurayninqa Malaquías qelqap kimsa kaq kapitulumwan tupasqa kachkan, Profecíapa Espíritunpa qelqasqankunapi.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Templota kay pachapi rantikuqkunamanta hinaspa rantiqkunamanta pichaspa, Jesusqa willakurqan sonqota huchapa qhellichasqanmantam pichanampaq kachkasqanta,—kay pachapi munaykunamanta, kikinpaq munakuq munaykunamanta, mana allin ruway yachakuymantapas, almata ismusichiqkunamanta. Malaquías 3:1–3 nisqa qhelqamanta cita.” El Deseado de Todas las Gentes, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Diospa llaqtanpa pichasqanqa suksuykama kutin kutin sutinchasqa pruebaykuy ruwayta rikuchin, mayqinchus achka willakuy ñankunawan tinkichisqa kashan. Llapa willakuy, Adánwan Evawan qallarispa Millerita willakuykamak, pachak tawa chunka tawa waranqa runakunapa pichasqanta rikuchin.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Kay pachakuna, kay allpapa historianninpaj qhepa p’unchaykunapi, Diospa rimanakuynin paypa kamachinkunata waqaychaj llaqtanwan musoqmanta allinchakusqa kananmi.” Review and Herald, February 26, 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Waranqa pachak tawa chunka tawa waranqa akllasqakunapa pichay ruwanaqa Daniel qillqapi ñawpaq willakuymi; chay Daniel qillqaqa iskay qillqakunamanta ñawpaq kaqmi, paykunam kuska Jesucristoq Revelaciónninta sut’ichinku, runakunaq pruebanku tukukuyman chayamunanpaq aswan qayllapi kichasqa. Waranqa pachak tawa chunka tawa waranqa akllasqakunapa pichay ruwanaqa sellay ruwanas hina pasaqchasqapas kachkan. Waranqa pachak tawa chunka tawa waranqa akllasqakunapa pichay, sellay ruwanamanta ñawpaq willakuynin 11 septiembre 2001 p’unchawpi qallariqtin, iglesiapaqpas hinallataq kay pachapaqpas muyuy tikray karqan. Apocalipsis chunka pusaqniyuq kapitulu piqa, kay pachata hatun k’anchayninwan k’anchachiq angel chaymanta chayamurqan. Ichaqa Apocalipsis 18 piqa, chay angelqa makinpi imatapas mikhuqta apaq hina manam rikuchisqachu—ichaqa chaypi kachkan. Huch’uy qillqa chaypi kachkan. Chaytaqa sasallam riqsiyta atinku, profeta Isaías “línea sobre línea” nispa rikuchisqan metodología mikhuyninta akllaqkunaqa.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
“hinallata hinalla” churaywanmi entiendenchik: Cristo 11 septiembre 2001 p’unchaw uraykamuqtin, payqa huk “juch’uy libro”niyoqmi karqa, chaymi rikuchisqa karqa “maná” hina, “hanaq p’anqapa t’anta” hina, hinaspa “juch’uy libro” hina. Ichaqa 11 septiembre 2001 p’unchawpi, ñawpaq akllasqa llaqta, Jehoiakimwan rikuchisqa, akllakurqanku Adventismopa ruwayninkunaman hinaspa yachay pichqankunaman hap’ipakuyta, chaymantataq qallarikurqanku Babiloniapa prisionninman puriyninkuta, chaymi hunt’asqa kanqa domingo kamachiypi.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kunanqa hamunichu simi, mayqentachus willarqani New York llaqtata hatun yaku phawaywan pichasqa kananpaq nispa? Kaytaqa mana hayk’aqpas nirqanichu. Nirqanim, chaypi hatun wasikuna, piso patapi piso pataman sayarichisqa kashaqta qhawaspa: ‘Ancha manchay rikch’akuyniyuqmi kanqa, Señor allpata sinchita chukchichinapaq hatarinan p’unchaypi! Chayraqmi Apocalipsis 18:1–3 nisqapa siminkuna hunt’akunqa’ nispa. Apocalipsispa chunka pusaqniyuq kaq tukuy capitulonmi kay allpaman imakuna hamunanmanta willakuy hinaspa amonestación. Ichaqa manan sapallanpiqa ima hamunanmanta New Yorkmantaqa kanchu ñawpaqman qawachisqa k’anchayniy, aswanpas yachani huk p’unchay chaypi hatun wasikuna Diospa atiynin muyurichisqanwan hinaspa tikrachisqanwan urmachisqa kanankuta. Qowasqa k’anchaymanta yachani tukuy pachapi tukuchiy kasqanta. Señorpa huk simillanwan, atiyniyuq kallpanpa huk llamk’ayllanwan, kay hatun sayaq wasikuna urmanqaku. Rikhurinqa manchariy rikch’akuykuna, mayqenkunapa manchayninqa mana yuyayman atiyku.” Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
“Diospa atiynin kutichisqanwan hinaspa tikrasqanwan” “Nueva York”-paq “hatun wasi-kuna” urmachisqa kaptin, 11 p’unchaw septiembre killapi, 2001 watapi, Apocalipsis chunka pusaqniyoq angilpa k’anchaynin llapan pachata hunt’achirqan, imaraykuchus Apocalipsis chunka kimsayuq allpa uywapa historiapi huk muyuy-punku chayamusharqan.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Kunan pacha kan nacionkunapa historiankupi hinaspa iglesiapa historiankupipas tikraypaq, muyuykachaypaq pachakuna. Diospa providencianpi, kay sapaq rikch’aq kriziskuna chayamuptin, chay pachaqpaq k’anchay qusqa kan. Chayta chaskisqa kaptinqa, espíritu ukupi ñawpaqman puriy kan; ichaqa mana chaskisqa kaptinqa, espíritu ukupi urayman urmiy hinaspa buquepa p’akikuyhinalla chinkay qatiqninmanta hamun.” Bible Echo, August 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Apocalipsis chunka pusaqniyuq ángelpa k’anchaynin 11 septiembre 2001 p’unchaypi chayamuptin, k’anchayta chaskiqkuna espiritualmente ñawpaqman purirqanku, k’anchayta mana chaskiqkunataq espiritualmente urayman urmaraqkunku, hinaspa qallarirqanku ch’aqwayninkuq puriyninta, domingo kamachikuy nisqapa qhipa kutirikuy puntunkama; chaypi wiñaypaqmi kimsakuna ángelpa qhispichiqninkuna kasqankumanta willakusqankuta buque p’akiy hinata tukuchinku. Galileapi kaqkuna, Juan 6:66 nisqapi Cristomanta kutiripuspa paywan manaña puriqkunaqa, bautismonpi ñawpaqta chayamuq k’anchaymantam kutirikusharqanku, maypichus chay pruebay historiapa ñawpaq mensaje-nin kallpachasqa karqan. Daniel qillqapa ñawpaq kapitulumpi, iskay clase yupaychaqkuna rikuchisqa kanku chay historiapi maypichus ñawpaq mensaje kallpachasqa. Joacimqa iñiyta buque p’akiyman churaykukuqkunata rikuchin, Daniel, Hananías, Misael, Azarías ima-rí, chiqap simi kasuqkunatam rikuchinku.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Judá suyupi rey Jehoiakimpa kamachikusqan kimsa watapi, Babiloniapa rey Nebucodonosorqa Jerusalénman hamuspa muyurirqan. Hinaspa Señorqa Judápa rey Jehoiakimta makinman churarqun, Diospa wasinmanta wakin qiru-kunatawan kuska; chaykunataqa Sinar sutiyuq hallp’aman apaspa, diosninpa wasinman churarqun; hinaspa qiru-kunataqa diosninpa qollqe waqaychana wasinman haykurichirqan. Hinaspa reyqa eunuconkunapa kamachiqnin Aspenazta rimarqan, Israelpa churinkunamanta wakinta, reypa mirayninmanta, kamachiq runakunamanta ima, apamunanpaq; waynakuna mana ima q’illuyoq, sumaq rikch’akuq, tukuy yachaypi yuyaysapa, yachaypi allin hamut’aq, ciencia nisqapi entiendesqa, reypa palacionninpi sayanankupaq atiyniyuq hina kaq; chaykunataqa caldeokunapa yachayninta, simintawan yachachinankupaq. Hinaspa reyqa sapa p’unchaw reypa mikhuyninmanta, upyanan vinonmantawan paykunapaq rakirqan; chhayna kimsa wata uywaspa, chaymanta tukukuyninpi reypa ñawpaqenpi sayanankupaq. Chaykunamantaqa Judápa churinkunamanta karqanku Daniel, Hananías, Misael, Azarías. Paykunamanmi eunuconkunapa kamachiqnin sutikunata qorqan: Danieltataq Beltsasar sutita qorqan; Hananíasmanqa Sadrac sutita; Misaelmanqa Mesac sutita; Azaríasmanqa Abed-nego sutita. Ichaqa Danielqa sonqonpi churakurqan mana reypa mikhuynin rakisqanwan, nitaq paypa upyasqan vinowan qhellichakunanpaq; chayrayku eunuconkunapa kamachiqninmanta mañakurqan mana qhellichakunanpaq. Daniel 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniel, Hananias, Misael, Azarias ima Judá ayllumanta wawakuna karqanku. Paykunata capónman tukuchirqanku, chayhinaqa Adventismoq qhipa mirayninta rikuchirqanku. Nabucodonosorqa, unay ñawpa qhapaq reykunahina, chay tawa Judá waynakunata castrachirqan, reypa warminkunawan hinaspa concubinankunawan esclavokuna hina sirvishaqtin tinkunakusqankumanta reyqa ima llakiytapas ama hap’inanpaq.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Unanchas simillamanta, kayqa Adventismoq qhipa mirayninta rikuchin, chay tawa qhepamanqa manaña Judápa linyan kanqachu. Tawaqa munduntinpaq simiymi, chayraykutaq kayqa intiq llapallampi kachkaq Qanchis Punchaw Adventistakunaq qhipa mirayninta rikuchin, paykunaqa 11 septiembre 2001 watata Diospa profetiko Simin hunt’asqan hina reqsinku.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Chay qanchis p’unchaypa Adventista runakunaqa Diospa profétic Siminpa rimayninmi kanku, paykunaqa pachak tawa chunka tawa waranqa kayman waqyasqa kanku. Ichaqa profétic herencianqa qallarisqa karqan taytankupa hatarikuyninwan, 1863 watapi. Chay ñawpaq hatarikuyqa casi mana riqsiy atinañachu, imaraykuchus tawa miraykunapa aswan-aswan yapakusqa hatarikuyninkupa yachayninkuwan hinaspa rurayninkuwan pakasqa kasqanrayku. Riqsiyqa sasachaq kaptinpas, rikuykusqa hinaspa reqsisqa kananmi tiyan, imaynan Daniel qhepaman Daniel 9 nisqa capítulopi ruran. Chaytaqa rurarqan Diospa profétic Siminpi tarikusqa cheqaq kayta reqsispa.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Danielwan kimsa allin runakunawan chiqninmanta chay hatariyqa, paykunapa taytankupaq mana raqisqa qhipariyta munasqanmi karqa, muyuriqninpi kaq mana Diosman yupaychaqkunapa umalliq kayninkunamanta. 1863 watapi, Laodicea Adventismonqa kutimurarqa Bibliaq yachachiy-nanninkama, apostata protestantismoq catholicismoqwan ima, Millerpa “qanchis kuti” nisqanta Levítico iskay chunka suqta qillqapi riqsichisqanta qichusqankuta sayachinankupaq. Chay hatariyqa Danielpaq hinallataq kimsa allin runakunapaqpas rey Ezequíaswanmi rikuchisqa karqa.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Rey Ezequíasqa Señor-man mañakuran ama wañunanchu, chaymi oracionnin kutichisqa karqan Señor payman yapay 15 watakunata qospa. Chayta ruwaspanmi payqa Manasesta churiyachirqan, Judápa aswan mana allin reyninkunamanta huknin, ichaqa chay reyninmi señalan Judápa qanchis pasokuna progresivamente atipasqa hinaspa esclavizakusqa qallariyninta. 1856 watapi, Testigo Verdaderoqa hamurqan Laodicea Adventismopa punkunta takanakunapaq, ichaqa paykunaqa kawsayta akllakurqanku, mana kikinkuman wañuyta. 1863 watakamaqa, “Jericó”-ta yapamanta hatarichirqanku hinaspa qallariyrqanku wiñayman wichariq hatun hatun hatarikuq rebeldía-ta, chaymi qhipaman paykunata hark’arqan mana reqsinankupaq 11 de septiembre de 2001 p’unchawta hina kinsa pasokuna puriyninkupa qallariynin espiritual Babiloniapa esclavitudninman, chaymi tukuynin domingo kamachikuypi kan.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Rey Ezequiaspaqmi, 1863 chayamurqan mayñakusqan kawsanampaq uyarikusqa kaptin. Señorqa huk señalta qorqan mayñakusqan chaskisqa kasqanmanta. Diosqa inti kuyuchisqanwanmi chay mayñakuyta takyachirqan, Babilonia runakunataq hanaq pachapi Diospa ruwasqanta rikurqanku, ichaqa ima niyta munasqanta mana yachaspanku. Chaymanta Babilonia runakunaqa Jerusalénman hamurqanku, inti kamachiy atiyniyuq Diosmanta tapukuyta munaspa. Hanan Pacha Diosta hatunchananpa rantinpiqa, rey Ezequiasqa, kikinmanta wañunanta akllaspanpa rantinpi, templonta llaqtanta ima hatunchayta akllarqan, chay templo llaqtapitaq sutinta churayta akllasqa Diospa rantinpi.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Chay hatarichikuyqa apamurqa willakuyta, paypa yawarninmanta mirasqakuna Babiloniapi qullqichasqa kamachisqa runakuna hinallataq eunucos kanankupaq. Chay wawakuna karqanku Daniel, Hananiah, Mishael hinaspa Azariah, hinaspataq rikuchinku espiritual qhipa mirayninta chay Séptimo Día Adventista runakunapa, 11 de septiembre de 2001 p’unchayta reqsikuqkuna hina huk tikray punto kasqanta nacionkunapa kay pachapi historiampi hinaspa iglesiapa historiampipas, maypichus qusqan k’anchayqa hamun pachak tawa chunka tawa waranqa runakunata pruebay hinaspa sellaypaq.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Chay p'unchaykunapiqa Ezequías wañuykama unqusqa karqan. Hinaspa profeta Isaías, Amozpa churin, payman hamuspa, nirqan: Kayhinata Señor nin: Wasiykita allinta wakichiy; imaraykuchus wañunki, manataq kawsankichu. Chaymanta payqa uya-ninta perqaman muyurichispa, Señorman mañakurqan, nispa: Arí, Señor, kunan yuyariway, imaynatas ñawpaqniykipi purirqani cheqaq kaywan, hunt'asqa sonqowan, hinaspa ñawiqkipi allin kaqta rurasqayta. Hinaspa Ezequías sinchita waqarqan. Chaymanta pasaqtaq, manaraq Isaías chawpi pata wasiman lluqsispa ripusqanchikama, Señorpa simin payman hamurqan, nispa: Kutiriy, hinaspa llaqtaypa umalliqnin Ezequíasman niy: Kayhinata Señor, taytayki Davidpa Diosnin, nin: Mañakusqaykita uyariniñam, waqayniki-ta rikuniñam. Qhawariy, hampisqaykim; kinsa p'unchaypi Señorpa wasinman wicharinkim. Hinaspa p'unchaynikiyman chunka phisqa watata yapasaq; hinaspa Asiriapa reyninpa makimanta qamtapas, kay llaqtatapas qispichisaq; kay llaqtata amachasaq ñoqapa rayku, hinaspa kamachiqniy Davidpa rayku. Hinaspa Isaías nirqan: Higos ruruta llump'uyasqata apamuychis. Paykunaqa aparispanku, ch'upu pataman churarqunku, hinaspa alliyarqun. Hinaspa Ezequías Isaíasman nirqan: Ima señaltaq kanqa Señor hampiwananpaq, hinaspa kinsañiqin p'unchaypi Señorpa wasinman wicharinaypaq? Hinaspa Isaías nirqan: Kaymi Señormanta señal kanqa, Señor nisqanta ruwananta: llanthuy chunka gradota ñawpaqman richunchu, icha chunka gradota qhipaman kutichunchu? Hinaspa Ezequías kutichirqan: Sasallachu llanthuyqa chunka gradota urayman riyninpaq; mana chayqa, llanthuy chunka gradota qhipaman kutimuchun. Hinaspa profeta Isaías Señorman qaparirqan; paytaq llanthuyta chunka gradota qhipaman kutichimurqan, Acazpa reloj de sol nisqapi urayman riqsqanman hina. Chay pachapi Berodacbaladán, Baladánpa churin, Babiloniapa reynin, cartakunata hinaspa huk regalota Ezequíasman kachamurqan; imaraykuchus Ezequías unqusqa kasqanta uyarirqan. Hinaspa Ezequías paykunata allinta chaskirqan, hinaspa tukuy chanin kaqkunapa wasinta rikuchirqan: qullqita, qoritapas, misk'i q'apayniyuq q'umirkunata, chanin wirata, tukuy armankunapa wasinta, hinaspa tukuy imakuna quriqullqanpi tarikusqanta. Manam imapas karqanchu wasinpi, nitaq tukuy kamachisqanpi, mana Ezequías paykunaman rikuchisqanqa. Chaymanta profeta Isaías rey Ezequíasman hamuspa, nirqan: Imatataq kay runakuna nirqanku? Maymantataq qamman hamurqanku? Hinaspa Ezequías nirqan: Karu llaqtamantam hamurqanku, Babiloniamanta. Hinaspa pay nirqan: Imakunatataq wasiykipi rikurqanku? Ezequías kutichirqan: Tukuy imakuna wasiypi kaqtaqa rikurqankum; manam ima kaqpas quriqullqaykunapi mana paykunaman rikuchisqayqa kanchu. Hinaspa Isaías Ezequíasman nirqan: Señorpa siminta uyariy. Qhawariy, p'unchaykuna hamunqaku, chaypi tukuy imakuna wasiykipi kaq, hinaspa taytaykikuna kunan p'unchaykama waqaychasqankupas, Babiloniaman apasqa kanqa; manam imapas saqisqa kanqachu, nispa Señor. Churiykikunamantapas, qanmanta lloqsimuqkunata, paqarichisqaykikunata, aparinqaku; hinaspa Babiloniapa reyninpa palacionninpi eunuco hina kanqaku. Chaymanta Ezequías Isaíasman nirqan: Allinmi Señorpa simin rimarisqaykiqa. Hinaspa nirqan: ¿Manachu allin kanman, p'unchayniykunapi hawka kaypas cheqaq kaypas kaptinqa? Ezequíaspa wakin rurasqankuna, llapa kallpankupas, imaynatas huk estanqueta hinaspa yaku purichina canalta ruraspa llaqtaman yakuta yaykuchirqan, ¿manachu qillqasqa kachkan Judá reykunapa crónicas libronpi? Hinaspa Ezequías taytankunawan puñurqan; hinaspa churin Manasés paypa rantinpi rey karqan. 2 Reyes 20:1–21.
The next verse says:
Qatiqnin versículon nin:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manasésqa chunka iskayniyuq watayuq karqa reyniyta qallarisqan pacha, hinaspa pichqa chunka pichqayuq watata Jerusalén llaqtapi reynirqan. Mamanpa sutintaq karqa Hephzibá. 2 Reyes 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
¿Ima sayna kanmanmi rey Ezequías Señorpa munayninta chaskispa, wasinta allinta churarispa wañuspa karqanman? Payqa chunka pichqa watakuna mastaraq qosqa karqan, chaymanta kimsa watakunamanta qhipapi mana allin Manasés nacekurqan. ¿Ima pasaqman karqan 1856 watapi, sichus Adventismo Philadelphia-manta Laodicea-kama tikrayta chaskispa wasinta allinta churarinman karqan, hinaspa William Millerpa cimiento cheqakunaqa mana hukmanyarichkanmanchu? Yuyani mana hayk’aqpas chay tapuyta kutichiyta yach’asunmanchu, ichaqa yachasqanchikqa kaymi: “Daniel sonqonpi yuyaychakurqan mana qhelliyachikunanta reypa mikhunanmanta, nitaq upyasqan vinonwanpas.”
We will continue Daniel chapter one in the next article.
Ñoqaykuqa Daniel paqta huk kaq capitulonta qatiq qillqapi rikhurichisunchik.