We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Abrampa rurasqan tratadunta yuyaychkanchik, ichaqa manaraqmi rimarqanchikchu Abrampa willakuy nirqanmantam huk elementota, chayqa Joel qillqapa qallariq versículonkunañwan chiqaqta tupaqninmi. Abrampa 400 wata watasqa kasqan willakuy, Pabloq 430 watankunawan kuska, paqarichinmi chay willakuypa churanata Daniel 12:11-pi 1290 watakunawan tupachiqta. Versículo chunka hukniyuqpi 1290 watakuna willakuyqa omega profético pacha kachkan Abrampa hinaspa Pabloq 430 wata siq’inmanta. Kay cheqqa qhepa p’unchaykunapi kicharisqa kasqan huk elementonmi, yachaqkunata hinaspa mana allin runakunata t’aqaq.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
430 wataymanta omega willakuyninwan tinkisqa karqan “tawa miraykunapa” unancha, mayqanmi Diospa akllasqan llaqtanta watasqa charirqan nacionpaq huk prueba pacha kasqanta reqsichin. Moisespaqqa Egipto karqan; pachak tawa chunka tawa waranqa runakunapaq, mayqankuna Moisespa takiyninta takinku, chayqa Estados Unidospa historiantaqmi 1798 watamanta Domingo ley kama. Estados Unidosqa, Apocalipsis chunka kimsayoqpi “allpa bestia” hina rikuchisqa, ovejapa wawanta hina qallarin, ichaqa dragón hina rimarispa tukuyninman chayan. Joseqa, Corderopa unancha kaspa, Egiptopi aswan samayniyoq pacha kawsayta rikuchin, musuq Faraón hamunankama, hinaspa watasqa kay qallarinankama. Chay hinaqa, tawa miraypi juzgasqa nacionqa, mayqanmi Moisespaq Egipto karqan, Estados Unidosmi. Puchuq aylluqa Domingo leypi juzgasqa kan, chayta Hebreokunapaq onqoykuna hina rikuchispa, mayqankunam punku marcokunapi yawarwan tukupurqanku, chaymanta qhipaman Egipto nacionwan Puka Qochapi. Josewan Moisesqa allin Faraónta mana allin Faraóntawan rikuchinku; chayqa Estados Unidospaq ñawpaqta ovejapa wawanta, chaymanta qhipata dragónta.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
Abrampa tawañqa tarikuynin, tawa miraypi taripaymanta, chaypiqa rikuchinmi qochakuypa wichq’aynin pasaypasay llallinmanta kasqanta; Moisespa Abrampa tawañqan hunt’akusqan ukhupipis, manam Egiptollapaqchu qochakuy wichq’akurqan, aswanpas Amorreo runakunapaqraq puchuq p’unchaykuna karqan qochakuy p’unchayninkuta hunt’achinankupaq—Egipto runakuna ñawpaqta hunt’achisqankumanta qhipaman. Puka Qochaqa Egiptopaqqa Estados Unidospaq Domingo kamachiy karqan, hinaspataq “kay pachapi llapa huk nacionkunapas” “Estados Unidospa rurasqan ejemplota qhatispa” purinqaku, imaynachus Amorreo runakuna rikuchisqanku Egiptopa qochakuy wichq’akusqan qhipaman.
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Amorreokunaqa chunka ayllumantam huknin kanku, Abramwan rimasqa pactopi, Egipto mayumanta Babilonia mayukama kay pachata riqsichiqkuna; chayraykum Amorreokuna kay pachapi nacionkunata rikch’achinku, sapa nacion hina paykunaq sapankama prueba tiemponta tukuchinku, Estados Unidospi domingo kamachiy qhipaman. Amorreokunaqa Bibliapi taripäy tukukuq kay pachaman wichq’akuyq simbuluyninmi, chayqa kimsañiqin chaymanta tawañiqin miraykunapi pasakun. Puka Lamar Qochaqa Estados Unidospaq prueba tiempo tukukuyninpaq simbuluyninmi, Amorreokunañataq nacionkunaq progresivamente prueba tiemponta wichq’akuchisqanta rikch’achinku, runaq prueba tiempo tukukuyninkama. Chayraykum Amorreokunaqa domingo kamachiy sasachakuy pacha Puka Lamar Qochamanta inti lloqsimuq wayra qespichiykama, maypichus Diospa llaqtanpaq qespichiy ñan kicharisqa kachkan, chay pacha simbulu kanku.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Ichaqaqa Abram-pa willakuyninqa manam hukllachu tawa generación nisqapi rimarin Estados Unidos-ta Egipto hina, kay pacha-taq Amorreokuna hina qhawaspa, aswanqa churaykun Diospa llaqtan Puka Lamar qichqanta chimpasqankuta “tawa generación” hina. Imatachá hurquyta atisun, Abram-pa kinsaq ñankunamanta ñawpaq puriyninpi “tawa generación” nisqapa yuyayninmanta, chayta hurqusunchik, chaymanta Abraham-pa rimanakuyninpa iskay ñan, kimsa ñantaq qhawarisunchik. Iskay ñanqa chunka qanchisniyuq capítulo nisqami, kinsa ñantaq, sut’itaqmi—iskay chunka iskayniyuq capítulo.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Danielpaq chunka iskayniyuq kapitulupeqa, kimsa willakuq pacha-kunam reqsichisqa kachkan, hinallataq llapallan chaykunaqa 1844 watapi tukusqa willakuq pachata rikuchin. Chay kimsa pacha-kunaqa qhipa p’unchaykunapi kichasqa kanku, hinaspataq chay kimsa pacha-kunaqa Diospa llaqtanman qhipa p’unchaykunapi hamuq yachay yapakusqanta rikuchin. Cristoqa linu p’achallikusqa qhari hina, qanchisniyuq versiculopi kimsa willakuq pacha-kunamanta ñawpaq kaqta churaykun, chayta ruraspanmi pay kikinta tinkuchin Apocalipsis chunka kapitulumanta angelwan, payqa manam unu patapi sayanchu, aswanqa allpa hinaspa lamar qochapi sayan.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Qochamanmi lamar hawanpi, kay pachapipas sayashaqta rikurqani; chaymi makinta hanaq pacha man hawayarirqa, hinallataq wiñaypaq wiñaykama kawsajpa sutimpi jurarqa, paymi hanaq pachata kamarqa, chaypi kaqkunatapas; kay pachata, chaypi kaqkunatapas; lamar qochatapas, chaypi kaqkunatapas; nispa: manañam pacha kanqachu. Apocalipsis 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
Chunka iskay chunka iskayniyuq qillqapi qanchis kaq versículopi, lino p’achawan p’achasqa qariqa, wiñaypaq kawsajmanpas jurakun.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Uyarirqani linum p’achallikusqa runata, mayu unu patapi kaqta; paqariq hanaq pacha-man alliq makinnta lluq’i makinnta hoqarispa, wiñaypaq kawsajpa sutimpi juraspa nirqan: huk tiempo, iskay tiempo, chaymanta kuskan tiempo kanqa; santo llaqtapa atiyninta ch’eqechiyta tukurquptinmi, kay tukuy imakuna hunt’asqa kanqa. Daniel 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
Yachachisqanchikmi kachkan, inspirasionwan, Daniel qillqapi tarikukuq kaq profecía chaskaq kikin siq’iqa Apocalipsis qillqapipas hap’ikusqa kasqanta, hinaspa Miller llank’aqkunapa entiendenkuyninqa kay iskay willakuykunaqa Cristomanta parallel pasajekuna kasqanta. Cristoqa huch’uy libroyoq Angel hina, Apocalipsis qillqapi 1844 watapi profético tiempopa rurasqan tukukuyninta reqsichispa; hinaspa Cristoqa Daniel qillqapi lino p’achayoq Qhari hina, Estados Unidos llaqtapi domingo kamachiy chayamuptin, Danielpa qhepaman qhawasqan llapa musphaykuna tukusqa kananmanta reqsichispa. Chay sagrado historiapi, domingo kamachiyta ñawpaqchaspa hinaspa chaypi tukukuqpi, Diospa llaqtanqa huk p’unchawkunaq tiempollanpaq chinkachisqa kanan karqa, chay tiempota 1260 nisqa símbolowan rikuchispa. Domingo kamachiyta ñawpaqchaspa chay chinkachisqa tiempollaqa Apocalipsis chunka hukniyuq kapítulopi rikuchisqa kachkan, maypichus Moiséswan Elías wañuchisqa kanku hinaspa kinsa p’unchaw kuskanpaq ñanpi wañusqa kashanku, chayqa 1260 nisqa símbolom.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
Qanchis kaq versículopi, llinu p’achayuq runaqa reqsichinmi santu llaqtapa kallpanta ch’iqichisqa tukuptin, kinsa p’unchaw huk kuskan p’unchawwan, qhepa p’unchaykunapi Diospa llaqtanman chayamusqanmanta “musphayninkuna” tukukuq kanankuta. Qhipa qillqapi tukurqanchik Sister Whitepa comentario-ninwan Zacaríaspa kinsa kaq capítuloq hawanpi. Ñawpaq rimayqa nirqan: “Zacaríaspa Josuéwan Angelwan rikuchisqanqa huk sapa kallpawan churakun Diospa llaqtanpa experiencianman hatun pampachay p’unchaypa tukukuq escenankunapi.” Chay capítulope, hinallataq Sister Whitepa chay capítuloq hawanpi inspirasqa comentario-ninpi, pachak tawa chunka tawa waranqaqa “musphachisqa qhari-kuna” kanku. Danielpa qhipa rikuchisqanpa “musphayninkuna”, domingo kamachiywan hunt’asqa, chaymi Diospa llaqtanta sellaywan kuska “musphayninkuna” kanku.
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Danielpa chunka iskayniyuq qillqapiqa qhipa p’unchaykunapi pachak tawa chunka tawa waranqa akllasqakunata sellanapaq k’anchayta qun. Chay k’anchayqa kimsa profetap rimaynin pacha tupuyninkunawanmi rikuchisqa, chaykunataq llapallanta Millerita qatiqkunaq historiankupi reqsisqa, sayachisqa ima chiqaq kasqan hina. Chay kimsa pacha tupuyninkunaqa kimsa versiculopi rikuchisqaqa, kimsa pilarkunam, chaykunataq chiqaq kaypa sayayninta hap’ichinku. Chiqaq kaypa sayayninqa kimsa pataman puriq ruwaywanmi hap’ichisqa kachkan. Chay kimsa pata ruwayqa, isqun versiculokunamanta pasajepi (4–12), chay profetap pacha rikuchiq kimsa versiculokunapi rikuchisqa kachkan. Chay kimsa profetap pacha tupuyninkunaqa, Millerita qatiqkunaq qallariy yachayninmanta qawarispa, kimsa simbólico pacha tupuyninkunata paqarichin; chaykunaqa Millerita qatiqkunaq yachayninwan hina allinchasqa kanku, ichaqa mana pacha elementota churankuchu.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Kimsa tiempuqakunanqa kikin Qellqa Sagradapi tarikun, maypichus sut’inchasqa kachkan “profecía sellasqa kaypa ruraynin—hinaspa qhipaman kichasqa kaynin” nisqaqa, chaywan kuska kachkan kimsa kuti pruebaykuypa proceso nisqap clásico descripción bíblica nisqapas. Isqon versículokuna, Danielman libronta sellananpaq nisqawan qallariqkunaqa, kikinmi chay versículokuna kanku maypichus kimsa tiempuqakuna churakusqa kachkan; chay isqon versículokunapim cheqaqa kichasqa kaptin hunt’akuy purificación proceso nisqaqa rimarisqa kachkan “pichasqa, yuracchasqa, hinaspa probasqa” nispa. Chay kimsa versículopi kimsa tiempuqakunaqa yachaypa yapakusqanmi kanku, tukukuy tiempuypi, qhipa p’unchaykunapi, Diospa pacton llaqtanpaq qhipa pruebaykuypa hinaspa sellaykuypa proceso nisqata representarqanku. Chay historiapim simbólico “admirakuykuna” nisqakuna, Diospa llaqtanman qhipa p’unchaykunapi hamuqkuna, churakusqa kachkan. Ama hina kaspa, kay párrafota huk kuti yapamanta ñawinchay.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
Kimsa pachasqa, isqun versoyuq pasajemanta kimsa versokunapi kashaq, Daniel qillqap patan tukukuyninta rikuchin; chaypi rikuchisqa patan tukukuypas ukhupi profetik hilerapa patan tukukuyninmi. Chayqa willakuymi imayna huk rumi urqumanta “kuchusqa” lluqsisqanmanta, mana makikunawan, chaymi puchuq aylluqkunapa willakuynin. Chay ukhupi hileraqa chunka kapitulopepas chunka iskayniyoq kapitulopepas rikuchisqam; hawanpi profesiapa hileranpa patan tukukuynintaq chunka hukniyoq kapituluq tukukuy versokunapi, hinallataq Daniel chunka iskayniyoqpa ñawpaq aslla versokunapi kachkan.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Chay kimsa pacha-kunaqa Ulai hinallataq Hiddekel mayu testimonionpa rikuchisqankunap tukukuyninmi kanku, chay kimsa versikulokunapitaq huk profetiku pacha tiyan, mayqinchus riman alianza pacha-profeciapa tukuy siminpi hunt’akusqanta, chaymanta Abramtawan Paultawan testigokuna hina quspa. Jesusqa, lino p’achayuq Qhari hina, versikulo qanchispi kashan, unu patapi purispa. Versikulo chunka hukniyoqpi iskay kunas, mayqinkunachus Cristopa siminpas kanku, Abramwan Paulwan sayanku testificanankupaq. Versikulo chunka iskayniyoqpitaw Diospa llaqtan sellasqa kaypa historianta rikuchin, imaraykuchus pachak tawa chunka tawa waranqaqa doncellakunan kanku, doncellakunataq chunka doncellakunamanta parábolata pasan, chay versikulo chunka iskayniyoqpi bendicióntaq suyakuqkunapa hawanpi kashan. Parábolapi suyakuqkuna, hinallataq “samisqa” nisqakunaqa, p’achata chaskiqkunan kanku, mayqen p’achachus casarakuyman yaykunankupaq atiyta qun, punku wisq’asqa kaptin.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
Qanchis kaq versículopi, Jesús yaku patapi purishan, chaymi manchakuyta paqarichin; ichaqa Pedroqa creenanta munan hinaspa puriyta qallarin Diosman hatunchayta quspa. Ichaqa Pedroqa achka kutin iskaynin clasekunapa símbolonninmi, hinaspa chay hatunchayqa kutinmi manchakuyman tikran, taripay p’unchawnin chayamuptin. Qanchis kaq versículopi tarikusqa ñawpaq pacha, ñawpaq angelpa willakuyninta rikuchin. Jesúsqa yakukunapi kashan, chayqa manchakuypa hinaspa ñawpaq angelpa símbolonninmi. Hinallataq Jesús sut’ita rikuchin huk pachata maypim llaqtanta hatunchanqa domingo kamachiy taripaypa ñawpaqninpi. Kimsa angelkunapa kimsa imankunapas qanchis kaq versículopi kanku, imaraykuchus qanchis kaq versículoqa kimsa versículokunamanta ñawpaq kaqmi, chaykunaqa kimsa angelkunata rikuchinku.
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
Chunka hukniyuq chunka hukniyuqmi qawachin iskaychasqata, omega nisqa willakuyninwan, Abrampa hinaspa Paulopa alfa kunka siminkunaman. Paykunapa “iskaychasqa” siminkuna huñunakunku rimanakuy pacha qhelqasqa willakuyta rikuchinankupaq, hinaspa chunka hukniyuq chunka hukniyuqmi hunt’an chay willakuyta omega hina, sut’inchaspa chay willakuy pacha unayta, mayqanmi tukukun Babiloniapa urmayninwan 1798 watapi; chayraykutaq rikch’achin Babiloniapa urmayninta, Michael qhipa p’unchaykunapi sayariptin. Chunka hukniyuq chunka hukniyuqpiqa kan iskaychasqa profetakuna, hinaspa huk pacha mayqanmi sayachin iskay Babilonia urmaykunata; chayhinaqa rikuchin iskay kaq angelpa willakuyninta, mayqanmi willarqan: “¡Babilonia urmasqa, urmasñam!”
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Qanchis kaq versículoqa ñawpaq angelpa willakuyninmi; chunka hukniyuq kaq versículotaq iskay ñiqin angelpa willakuyninmi; chunka iskayniyuq kaq versículotaq, Daniel 12*12 icha Daniel 144 nisqaqa, yachaqkuna hinaspa mana yuyaysapa kaqkuna ukhupi t’aqanakuy mantam rimashan. Chayqa taripay ruwaypi hunt’akun, chay taripaypa sasa p’unchayninpi runapa kawsayninpaq rikuchikuywan tukukuq. Chunka iskayniyuq kaq versículoqa kinsa ñiqin angelpa willakuyninmi, imaynatachus kay pachaqa iskay clasekunaman rakisqa kasqanta sut’inchaspa; hinaspa kinsa ñiqin angelpa chay rakiyta hawaman rikuchisqanpa tupaqninqa, kinsa ñiqin angelpa ukhu rakisqanmi, chunka iskayniyuq kaq versículopi rikuchisqa. Qanchis, chunka hukniyuq hinaspa chunka iskayniyuq versículokunaqa kinsa angelkunapa willakuyninmi; chay versículokunataq qhipa p’unchaykunapi kicharisqa k’anchaymi. Kay kinsa versículokunapa qhipa p’unchaykunapi kicharikuyqa Apocalipsis chunka kaq kapituluwan tupanchakun.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
Cristoqa atiy kallpachayuq angeln hina, chaymanta chunka kaq qillqapi Judá ayllumanta León hinapas, “león” hinam waqyarqan, hinaspa paypa qapariynin qanchis trueno-kunata ruwarqan, chaykunaqa sellasqam karqan, imaynan Daniel chunka kaq qillqapis kasqanta hina. Chay iskaynin qillqakunaqa kikin-paralelo pasaje-kunam kanku. Chayraykum, chunka iskayniyuq kaq qillqapi kimsa pacha-kunaqa, Apocalipsis chunka kaq qillqapi qanchis trueno-kunapas kanku.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
“Qanchis illapakunaqa”qa, sut’inmi huk rimayllaña Cristoqa Alpha y Omega kasqanmanta, imaraykuchus “qanchis illapakuna”pa ñawpaq kaq unanchayninqa kaymi: chayqa “ruwaykunaq rakinakuyta” rikuchin, mayqinchus 1798 watamanta 1844 watakama pasaq, chaymi yapamanta kutimun “hamuq ruwaykunapi”, mayqinkunataq “kamachisqa kaqninkuman hina rikuchisqa kanqa” pachak tawa chunka tawa waranqa runakunaq historiankupi. Chayrayku “qanchis illapakunaqa” Alpha y Omegaq unanchayninmi; paymi hinallataq qallariypas tukukuypas; ñawpaq kaqpas qhipa kaqpas, sayachiq cimientupas templopas; esquinapi churana rumiypas tukuchay rumiypas—qanchis illapakuna.
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
Daniel chunka iskayniyuqpi kimsa simboliku pacha rakikunaq k’anchayninqa qanchis truenuykunaq k’anchayninwan tupananmi, imaraykuchus chaykunaqa kikillan profetiku siq’illam kanku. Ñawpaq pacha rakipi Cristo iskaynin makinwan hanaq pachaman haywarin, imaynan Apocalipsis chunka yupaypi huk makillawan ruwan hinata. Apocalipsis chunka yupaypi, makinqa tukukunmi profetiku pachaq aplicasiyunnin tukukuyninpa simbolonman, profetiku pacha rakikunamanta sapa profetiku pacha rakikuna llamk’anaman tikrayta señalananpaq. Chay hatun tikrayqa, Miller runakuna llamk’achisqan hatun profetiku kamachiyqa, Cristoq pacha tiempompi literalmanta espirituwanmán hatun tikraywan rikuchisqa karqa.
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
Apóstol Pabloqa hatarichisqa karqa huk akllasqa llaqtaq proféticopa siq’inwan t’inkisqa hatun profético kamachiyta sayachinampaq. Espiritual Israelpa qallariyninpiqa huk hatun profético kamachiymi sayachisqa, chaymi kikin tratotapas musuqmanta sut’incharqa. Chaymanta pacha Abrahampa wawankuna kayqa karqa Abrahampa wawankuna iñiywan kay, mana yawarwanchu. Chay profético principioqa aswanqa Pabloq qillqayninwanmi sayachisqa karqa; paymi kay nisqapi Cristo-man rikch’akuq karqa Apocalipsis chunka kaq kapitulinpi, 1844 watapi tiempoq profético aplicacionninta tikraspa tukuchispa.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Runakunawanakuy runakunawanqa kuychiwanmi rikuchisqa kashan, Noépa Arkantaqmi huk pacha unaymanta rikuchin, unu llump’aymanta ñawpaqmanpas qhepamanpas, maypachachus mana sut’inchasqa akllasqa llaqtayuq runakuna karqachu chay pacha. Abrahamta qayasqanqa Diospa runakunawan proféticopi kaq tinkuyninpi hatun, ancha allin riqsisqa tikrayta rikuchirqan. Abrahamwan rurasqa runakunawanakuyqa runakunawanakuy historiapi hatun tikrayta rikuchirqan, chayhinata ruraspataq Pabloq p’unchayninkunapi literalmanta espiritualman hatun tikrayta unanchasqa karqan, hinallataq 1844 watapi pachaq aplicacionninmanta mana pachaq aplicacionniyoqman tikrayta.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
Diospa runakunawan rimasqan pactopi ñawpaq hatun tikrayqa Jardín karqan, sut’inchasqa hatun tikraytaq kawsay sach’amanta hark’asqa kasqanmi karqan, chaymi p’achakunapas tikrarirqan, espíritu k’anchaymanta cheqaq oveja qaraman. Qatiq hatun tikray pactokuna willakuy patapiqa unu pacha lloqsimuymi, chayta Noé rikuchin, imayna Adánpas ñawpaq hatun pacto tikraypi rurasqanta hina. Chaymanta akllasqa llaqtaman tikray Abramwan, chaymi Moisésman pusarqan; paytaq willakuy rimaypa kamachikuyninkunata yaykuchin, maypichus huk p’unchaw huk wata kasqanta rikuchin. Chay kamachikuyqa 1844 watakama allinmi sayan, chay pachapi huknin hatun pacto tikray karqan. Pacto historiapa hatun pachakunaypiqa sapa kuti Diospa willakuy Simiypi huk hatun tikraymi kan. Chay tikrayqa pachak tawa chunka tawa waranqa runakunapa historiankupi, Alfa Omega Cheqaqmi kasqanmi. Alfa omega nisqaqa kay kamachikuymi: tukukuyninqa Diospa Simiypi qallariyninwanmi sapa kuti rikuchisqa kan. Chay alfa omega kamachikuyman watasqa kashan hebreo simipi “cheqaq” nisqapa kimsa kutinchasqa ruwasqan.
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
Puchukaq p’unchaykunaq willakuykunaqa puchuq runakunaq historiankupi hatun profetik t’ikrayta sut’inchan sapankama hatun tratokunaq historiankupi, hinallataq wakin cheqaq kaypa siq’inkunapipas. “Llave” nisqa, Eliakimpa hawanman churakusqa Isaías 22:22 nisqapi, chaylla llave Pedro-man qosqa karqan Panio nisqapi Mateo chunka suqtayuqpi. Chay llaveqa Filadelfia iglesiaman qosqa karqan, hinaspa William Miller-mi chaskirqan chay llaveyta, chaywan huk wata huk p’unchay prinsipiyowan tinkuchkananpaq, chay prinsipiyota Moisés qillqarqan Moisespa historiankupi, chay historiataq Milleritakunaq historianta rikch’achirqan. Millerpa Moisespa profeciwan t’inkisqantaqa Pabloq Abrampa profeciwan t’inkisqanmi sut’incharqan. Hinaspa, imaraykutaq mana Millerqa Moiseswan t’inkinmanchu, Moisespa salvasqankama huk arcapi Noépa salvasqawan huk arcapi t’inkisqa karqan iskaynin tratokunata huñunapaq. Profetik aplicaciónpa t’ikraykuna, Edénmanta qallariq, reqsichin hatun profetik k’anchaypaq revelacionqa qhepa tratopi Diospa llaqtanpa historiankupi sut’inchasqa kasqanta—huk pachak tawa chunka tawa waranqa runakuna. Ñoqaqa ninimi hatun profetik t’ikrayqa qanchis trueno-kunawan sut’inchasqa kasqanta, chaykunaqa chiqapunim Daniel chunka iskayniyuq kapitulumanta kimsa pacha periodo-kunawan t’inkisqa kanku, hinaspataq kaykunaqa reqsichkanku alpha hinaspa omega principokunata line upon line aplicación nisqapi churaspalla, cheqaq kaypa kimsa pataman churakusqa ruwanakuywan sayasqa kaptin.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
“Pacha manañaña kanchu” nisqa willakuyta chaylla ñawpaqninpi kaq versículokunapi, Cristo qanchis trueno-kunata reqsichirqa; chaykunaqa, Daniel chunka iskayniyuqpi kaq cheqaq-kuna hina, sellasqa karqaku. Chunka iskayniyuq capítulo-pi llaqt’alla p’acha p’achasqa runaq iskaynin makinwan hanaqman oqarisqanpa contexto-ninqa Danielpa libronpa kichasqa kayninmi; Apocalipsis chunka capítulo-pi León hina Cristo-pa contexto-ninqa qanchis trueno-kunapa sellasqa kayninmi. Hermana Whiteqa qanchis trueno-kunapa sellasqa kayninta Danielpa libronpa sellasqa kayninwan tinkuchin.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Kay qanchis illapakunap siminkuta rimarisqankumanta qhipaman, Juanman kamachiy hamun, Danielman hina huch’uy liwrumanta nisqapi: ‘Qanchis illapakuna rimarisqankuta sellay.’ Kaykuna jamuq p’unchawkunapi pasanan ruwaykunamanmi tinkunku, chaykunataqa paypa ordenninman hina qhawachisqa kanqa.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Qanchis illapakunaka sut’inchasqa kanku Apocalipsis chunka kaqpi, Profecíaq Espíritu nisqawan, hinaspa Milleritakunaq 1840 watamanta 1844 watakama historiankuwan, chay historiataq kutimun pachak tawa chunka tawa waranqa runakunaq historiankupi. Chay kikin pasajepitaq nin: “Juanman qusqasqa especial k’anchay, qanchis illapakunapi rimarisqa karqan, huk delineaciónmi karqan imayman ruwaykunamanta, ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkunapa uranpi pasaqkunamanta. Mana allinchu karqan llaqtapaq kaykunata yachanankupaq, paykunapa iñiyninqa testasqa kananrayku. Diospa kamachiyninpiqa aswan admiraypaq hinaspa ñawpaqman puriq cheqaqkuna willasqa kanankupaqmi karqan.” Milleritakunaqa mana entienderqankuchu iskay llaqukuykunawan tupachisqa kanankuta, imaraykuchus mana entiendenqanku chayqa paykunata pruebaypaqmi wakichisqa karqan. Milleritakunaqa mana sospecharqankuchu ima “ñawpaqman puriq cheqaqkunata”, nisqaykitaq, mana suyarqankuchu ima “jatun profetiku kutichaykunata” pactokunaq historiankupi.
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
Manam “allinchuqa mana karqan” Millerita “runakuna kaykunata yachanankupaq” chaypas, pachak tawa chunka tawa waranqa runakunaqa kikin historiatawanmi pruebanakunku; ichaqa mana huchayuq sonqowan historiata pantaspa hamut’asqankuraykuchu, aswanpas huk historiata mana hamut’asqankurayku, mayqintachus qankuna yachanaykipaq mañakusunki. Chayqa kikin pruebaymi, ichaqa tikrasqa hina. Juanqa Apocalipsis chunka kaqpi, ñawpaqtaqa pachak tawa chunka tawa waranqa runakunatam reqsichin, iskay kaqpiñataq Millerita kuyuyta, ñawpaq kaqwan iskay kaq angelkunata. Kayqa reqsisqa kan, Juanman ñawpaqmantaraq willasqa kasqanta rikuspalla, huch’uy libruta mikhunanmanta, misk’i kasqanta chaymantaq hayaq kasqanta. Milleritakunapaqqa mana allinchu karqan imatachus chayqa niyta munasqanta yachanankupaq, ichaqa Juanqa huk runa ayllutam reqsichin, paykunaqa ñawpaqmantaraq yachanku imachus pasan Milleritakuna huch’uy libruta mikhusqankumanta.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Hinaptin angelmanman risaq, hinaspataq nirqani: “Qoway huch’uy librota.” Paytaq niwarqan: “Jap’iy, mikhuytawan tukuy; wiksaykitaqa q’ayaqta ruwasunk’a, ichaqa simipiqa misk’i hina misk’illa kanqa.” Hinaqtin angelpa makinmanta huch’uy librota jap’irqani, mikhuytawan tukurqani; simiypiqa misk’i hina misk’illa karqan. Mikhusqaymanta chaylla wiksaymi q’ayaq karqan. Apocalipsis 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Juanqa ñawpaqmantaraq willasqa kashan 1840 watamanta 1844 watakama k’allu-misk’i rikch’akuyninmanta, chunka ñiqin capitulopi rikuchisqa historiapaq. Chay rikch’akuymi, isqon ñiqin chanta chunka ñiqin versículokunapi sut’inchasqa hina, iskaymanta tawa ñiqinkama versículokunapipas sut’ita reqsisqa kashan.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Paypaq makin librota kicharisqatan hap’isqa karqan; paña chakinta qochaman churarqan, lloq’e chakinñataq hallp’aman. Hinallataq sinch’i kunkawan waqarqan, imaynatachus leon qaparimun hinata; waqasqanmanta qhipataq qanchis truynokuna kikinpa kunkankuta rimarirqanku. Qanchis truynokuna kunkankuta rimariyta tukuruptinkuqa, noqa qillqaytaña munarqani; chaymantataq hanaq pacha huk kunka niwarqan: “Qanchis truynokuna rimarisqankuta sellay; ama qillqaychu,” nispa. Apocalipsis 10:2–4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
“Qanchis illapakuna”qa rikuchinmi “imakunachus pasakunanpaq siq’isqa willakuyta” ñawpaq kaq huknin angelpa, iskay kaq angelpa uranpi pasaqkunata, chaymanta hinallataq “hamuq p’unchaykunapi rikuchisqa kanankupaq kaq ruwaykunata, kikinkupa allichasqa ordenninkupi.” “Qanchis illapakuna”qa rikuchinmi chay chiqaqta: Millerllaq runakunapa historiankuq kutimunmi pachak tawa chunka tawa waranqa akllasqakunapa historiankupi; hinaspataq pacha tukukuypi 1798 watapi, chaymanta qhipamanpas kicharisqa kaq chiqaqkunaqa, Diospa llaqtanpa qhipa p’unchayninkunapi chiqaqpa musuqmanta kicharikuyta rikuchin. Jesusqa Apocalipsis chunka kaqpi, Daniel chunka iskayniyuq kaqpi Jesuswan tupachisqa kashan. Iskay pasajepipas qhipa p’unchayninkunapi pruebayuq chiqaqpa sellasqa kayninpas, kicharisqa kayninpas sut’inchasqa kashan.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
Wakin runakuna ninqamanku Jesucristoqa qanchis kaq versículopi rimashanmi, ichaqa Gabrielqa chunka hukniyuq chunka iskayniyuq versículokunapi Danielman rimashanmi; ichaqa kaytapas entiendenallataqmi, Jesucristoqa kimsa pasaje-kunapipis rimashanmi. Ima ladoypipas kay asuntoqa kasqanman hina, Cristoq siminmi Danielpa nisqanpi rimarin, chunka iskay kaq capitulopi kimsa profético tiempokunapas Cristoq siminkunam, paymi chay kimsa periodokunata cheqaq kaypa estructura-ninpi churaykun. Llapa kimsa periodokunapas sellasqa kanku, chayrayku huk kimsa-rikch’ay símbolo sapallanman tukunku.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
Qanchis kaq versículopiqa admirakuykunapa tukukuyninmi rimarisqa, Cristoqa Aswan Santo Cheqapi qhipa llamk’ayniyta ruwaspa, pachak tawa chunka tawa waranqa runakunapa huchankunata pichaspa, hinallataq sellaspa. Ñawpaq kaq versículomi “admirakuykunata” reqsichin, kimsa versículokunamanta qhipa kaqpas “admirakuykunata” reqsichillantaq, suyasqankurayku kusisqa kaqkunata, ñawpaq ñak’ariy-pantayta pasasqankumanta. Chawpi pachaqa runakayninpa hatarikuyninta reqsichin domingo ley nisqapa sasachakuyninpi, chayllataq domingo leyman pushaq pacha pachak tawa chunka tawa waranqapa waqaychaypaq wakichikuy pacha kasqanta reqsichin. Llapa versículokunam chiqanmanta reqsichkanku “imataq pasanan karqa” Danielpa llaqtan runakunaman “qhipa p’unchaykunapi.” Kimsa versículokunapas pachak tawa chunka tawa waranqapa chuyañachasqa kayninpa tema-mantan rimanku. Ñawpaq pachaqa kimsakaq pachawan tupachisqa kachkan, chawpi pachaqa llapa kay pachapa hatarikuyninta reqsichin, Armagedónman purispa.
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Sichus chay kinsa pacha-kunaqa qanchis illapa qapariykunapas kanman chayqa, chay kinsa versikulokunaqa reqsichinanku “hamuq ruwaykunata, mayqinchus [riqsichisqa] kanqa hinallataq ñawpaqninpi,” hinaspa chay “hamuq ruwaykunaqa” tupanku “ñawpaq kaq iskay kaq angelkuna urapi pasaq ruwaykunapa sut’inchasqanwan” 1840 watamanta 1844 watakama. Kanan kuyuyqa askha cheqaqkunata chaskisqa, mayqinkunachus sut’i hina sapanmanta hukniray kanku ñawpaq pionero yachaymanta; ichaqa llapa chay cheqaqkunaqa ñawpaq pionero yachaywanmi acuerdopi kanku. Hatun profetiko muyuymi karqan Milleritakunamanta kunankama. Huk p’unchaw huk wata nisqa kamachiyqa clásico ejemplonmi, ichaqa wakinkunapas kanku. Huk hatun profetiko muyuypa ejemplonqa qanchis illapa qapariykunawan tupachisqa rikuchisqanmi.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
Chunka Juan-man chunka kapítuloq qhipa versículonpi nisqa karqan hukmanta kutin profetananpaq, chaywanmi sinchita rikuchisqa karqan chunka kapítuloq historianninqa iskayninta sut’ichaspa Milleritakunaq kuyukuyninta hinallataq pachak tawa chunka tawa waranqa runakunatapas, chaymanta huk varata qosqa karqan templota tupunampaq, ichaqa nisqa karqan patiota saqenampaq.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Huk soqta qaspi vara hina qusqasqa karqan; hinaspan angel sayarispa nirqan: Hatariy, Diospa templonta tupuy, altarta, chaypi yupaychaqkunatapas. Ichaqa templomanta hawa patiotaqa saqey, ama tupuychu; imaraykuchus mana judío nacionkunamanmi qusqasqa; paykunataq tawa chunka iskayniyuq killakunata llaqtata santata saruspa purinqaku. Apocalipsis 11:1, 2.
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
1844 qhipa templota tupuspa, Juanman nisqa kan mana yupaychananpaq mana israel runakunata, paykunaqa kancha hina rikuchisqa kashaqtin. Kay rikuchiyqa 1844 watapi reqsichirqan Diosqa chayraq musuq pacto novia-ta akllasqanta, hinaspa chaymantaqa huk rakiy ruwasqa karqan noviawan kanchawanpas. Hermana White sut’ita nin kanchaqa mana israel runakunamanta kasqanta, templotaq Diospa akllasqan llaqtan kasqanta; ñawiriylla capítulota, “The Outer Court,” nisqata *The Desire of Ages* ukhupi.
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Juanqa rikuchkan Milleritakunata, paykunaqa 1844 watapi Diospa akllasqan llaqtantukunaña karqanku. Huk sapa rakiy churakurqa Milleritakunapura—paykunaqa chay k’umu-miski willakuyta chayraq mallikurqanku—hinallataq wakin sutichasqa cristiano mundomanta, mana judíokuna hina rikuchisqakunamanta.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
1840 watamanta qallarikurqan cimientu, hinaspa ñawpaq hatun llakikuykama churasqa karqan; temploqa tukusqa karqan Chawpi Tuta Qapariynin willakuyta willakusqan pachapi. Chaymanta hamurqan hatun llakikuy, hinaspa Juanta nisqa kachkan hatarispan tupunanpaq, ichaqa mana gentilkunata yapaykuspa. Juanqa juicio qallarikuyninta rikuchkan, hinaspam chayrayku inspiraciónqa kay versículokunapi Juanpa tupuyninta aplican investigativo juiciopa símbolon hina. Imaynam ña rimarisqanchik Juanmanta tupuy símbolon hina, chayqa Adventistakunapa yachayniyninwan hina tupaqmi; ichaqa kay kuyuypiqa símbolo entiendenamanta hatun tikray karqan.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Miller runakunapa yachayninwan hunt’asqa hina, qawarirqayku chunka kaq qillqapi Juanwan rikuchisqa Miller runakunapa willakuy unay pacha ukhupi, huk kikinchasqa kuyuy ñawpaq rimaypas kasqanta, chaymi pachak tawa chunka tawa waranqa runakuna kanqa. Yachakurqayku, Miller runakunapa willakuy unay pachata tupuspa, mana judío nacionkunapa tiemponta saqespa, Juan tupushasqan templota kikintam rikuyta atisqaykuta.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Hamuqayku huk 2520 watayuq pacha willakuyta 1798 watapi tukukuqta, huknintaq 1844 watapi, chayhinataq qawachispa tawa chunka suqta watayuq pacha kasqanta, chaypi Cristoqa Millerita templo nisqata hatarichirqan. Juanqa patiota mana judío runakuna kasqanta riqsichirqan, chaymantataq kachkan profetayuq “mana judío runakunapa pacha.”
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Paykunaqaqa espadapa filo-ninwanmi urmankakuq; hinaspataq llapa nacionkunamanmi prisionero hina apasqa kankakuq. Jerusalén llaqtataqa mana judiokunam trituranqaku, mana judiokunapa tiemponkuna hunt’akunankama. Lucas 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
Gentilkunapa “tiempokuna” nisqaqa achkha rimaymi, iskay pachakunata reqsichin, maypichus literal Israelpas, espiritual Israelpas sarusqa karqanku. Chay iskay saruykunamanta qhipa kaq, paganismomanta qallarispa papalismowan qatipasqa, 1798 watapi tukukuqmi karqa. Ima nisqakuna kasqankumanpas mana qhawaspa, “Gentilkunapa tiempokuna” 1798 watapim tukukurqan, ñawpaq angelpa chayamunanwan. Juanqa 1798 watapim tupuyta qallarinan karqa, manataq chaymanta ñawpaqpiqa. Payqa 1844 watapa historiapi churakusqa karqa; chayrayku, 1798 watapi tukukuq pacha saqeyqa, patio saqeymi karqa, chayta ruwaspaqa qawachinki Tinkunakuy Willakuqpa mensajerunwan Millerita temploq 46 watakunapi sayarichisqa kasqanta. Askha huñusqa chiqaqkuna kay aplicacionmanta lluqsinku, ichaqa ñoqaqa kaytaqa huk rikch’aq k’anchaypaq ejemplollatam apachkani, pionerokunapa yachayninkumanta hukniray k’anchay kasqanta, ichaqa chay k’anchayqa qallariy chiqaqkunata mana ch’iqnikuchu, aswanpas manañam pacha-churasqata apayñachu.
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
Chay sapa cheqaqa 9/11 manaraq kaptinmi reqsikurqa, ichaqa cheqaqtapuni 9/11 qhepamanmi sunqu ukhupi allinta takyachisqa karqa. Juanpa templota tupusqanmanta cheqaqa qanchis illapakunamantaqa mana t’aqasqa kanmanchu, chayqa kikillan pasajemi kasqanrayku. Qanchis illapakuna imayna churakusqanmanta huk cheqaqa Danielpa chunka iskayniyuq kapitulonpi “musphaykuna” hunt’akuk pacha kama sellasqa karqa. “Qanchis illapakuna”pa churakuynin, julio 2023 qhepapi kichasqa kasqan, Daniel chunka iskayniyuqpa kimsa versiculonkunaqawan allinllata tupaqtin, utaq nisayman hina, ancha ukhuyniyuq hinallata hunt’asqa yanapan.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Paní Whiteqa complement nisqa simita llamk’achin, manam compliment nisqa simitachu, Danielpa hinaspa Apocalipsispa qillqakunapa tinkuyninta sut’inchananpaq. Complement, “hunt’aspa allin kachayman churanapaq” ninanrayku, iskaynin profético qillqakuna hukninwan hukninpaq chayta ruwan. Qanchis truenuykuna, Danielpa chunka iskayniyuq kapítulupi sellomanta kichasqa kaptin julio 2023 qhipaman, chaypi kaq willakuyta hunt’aspa allin kachayman churan. Qanchis truenuykunata kicharin alpha hinaspa omega nisqakunapa kamachikuyninmi, cheqaq kaypa estructura nisqawan kuska.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
Mana llapallanakunapa “pachakunaqa” 1798 watapi hunt’akapun, hinaspa iskay pacha‑rakikunaq 1260 watankunata rikuchin, maypichus ñawpaqta paganu kay, qhipamanta papal kaypas santuarioyta chaymanta ejercitotapas saruchkarqan. Templota tupachkaspaqa, patioyta saqiykuymanmi; patioqa 1798 watakama mast’arin; ichaqa 1844 qhipamanqa pacha manaña kananñachu. Kunan p’unchay 1260 wataqa huk pacha‑rakiyllatan rikuchin, mayqanmi templowan patiowan t’aqanakuyta reqsichin. Chayraykun, 18 julio 2020 p’unchawmanta julio 2023 kama, saruchiyqa hunt’akapun. Kunan p’unchaypi templota tupayqa, qanchis trueno‑kunawan kuska, mayqankunachus ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkuna uraypi pasaq ruwaykunata t’aqawanta rikuchin, Juanman churakusqa llamk’anam. “Hatun llamk’ananchikqa” kachkan “hukllachaspa” kimsa angelkunapa willakuyninkunata huñuy, chayhinataq huk profético llamk’anata reqsichiy, mayqanchus ñawpaq convenio historiapi mana rurasqachu karqan, hinaspa kunankamapas ancha pisillam rurasqa kan. Patioyta saqiykuqtinchik, mayqanchus llapallanakunapa pachankunata rikuchin, papal qatiykachaypa 1260 watankunatan saqiykuchkanchik, mayqanchus 1798 watapi, pacha tukukuypi, tukukapun.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
Millerita historiapi chusku chunka suqta watakunapi hatarichisqa temploqa reqsichin huk temploq 2023 watapa julio killamanta domingo kamachiy manaraq chayamunankama hatarichisqanta. Chay historiataqmi qanchis illapakunaq “hamuq ruwaykunan” pacha, chaykunaqa “kanqaku”, manam ichaqa “ichapas kanmanchu”, “nisqa ordenninkupi rikuchisqa kanqaku”.
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Ñawpaq angelpa historianta iskay ñiqin angelpa historiannintawan huñuspa, tariyku historiaraq qallarin huk alpha pantasqawan, tukukapun omega pantasqawan. Sicha ñawpaq angelpa historiapi profetap waymarkankunata 1840 watamanta 1844 wata Abril killapa 19 p’unchawninkama churanaykipaq tinkuchispa, chay pacha chayasqa iskay ñiqin angelpa waymarkankunawan, paymi chayamurqa hinaspa kawsarqa kinsa ñiqin angelpa chayamuyninkama 1844 wata Octubre killapa 22 p’unchawninpi—iskay pachakuna kan, iskayninku qallarinpas tukukapunpas huk angelpa chayamuyninwan. Ñawpaqmanta iskay ñiqinkama historiaraq sut’inchan iskay ñiqinmanta kinsa ñiqinkama historiata.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
Huk proféticuy testigun kay allin aplicasqa kasqanmanta tariyku alpha hinallataq omega aplicasqapi. Iskay paralelu siqi kuskachasqa aplicasqa kaptin, hinaspa iskaynin siqikunapa qallariyninwan tukukuyninwan angelpa chayamunanta reqsichin. Chaymanta, siqi patapi siqi hina kuskachasqa huklla siqiman tukuchisqa kaptinku, qallariynin ñawpaq kaq llakikuyta señalan, tukukuynintaq hatun llakikuyta señalan. Aswan huk pruebaytaqa alpha hinallataq omega principionkunapi tariyku, chaymi tukukuynin qallariyninmanta aswan hatun kasqanta reqsichin. Huk alpha llakikuy, hatun omega llakikuywan tukukuq, alpha hinallataq omegapa aswan pisi kaqta aswan hatun kaqtawan reqsichin.
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
Qallarisqanchik chay 1844 watapi Abril killapa 19 p’unchayninmanta, iskay kaq angilpa chayamunanmanta, mayqinchus pusan kimsa kaqpa chayamunanman 1844 watapi Octubre killapa 22 p’unchayninpi; hinaspataq qallarisqanchik iskay kaq siq’ita 1840 watapi Agosto killapa 11 p’unchayninmanta, mayqinchus tukukun 1844 watapi Abril killapa 19 p’unchayninpi, chayqa tarinchik 1844 watapi Abril killapa 19 p’unchayninpi kaq llakikuyqa iskayninta, alpha hinataq omega hinataq, kasqanta chay profetiku siq’ipi, mayqinchus rurasqa kachkan hukñiqin hinaspa iskayñiqin angilkunapa profetiku siq’inkunata huñuspa.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
Pacha tukukuyninpi, kinsa kaq angelqa iskay kaq angelwan kuska chayamun, chayhinaq 9/11 nisqata hinallataq Apocalipsis chunka pusaqniyuq capítulope atiyniyuq angelpa iskay rimayninkunata rikch’achispa. Chay iskay rimaykunaqa iskay kaq chaymanta kinsa kaq angelpa willakuyninkuna kanku, chay iskay angelkunataq 1844 watapi octubre killapa 22 punchawninpi hukwan huk touchakurqanku, hinaspataq yapamanta tinkunku iskaynin historiakuna hukmanta hukman, siq’imanta siq’iman apasqa kaptin. Kayhinata huñusqa kaspaqa ñawpaq llaqukuy historiata hatun llaqukuykama rikuchinku, chay historiapa chawpipi waymark nisqa, Milleritakuna pacha tiempopi, Exeter camp meeting karqan maypicha iskay kastak adoradorkuna rikuchikurqanku, yuyaychaspa upa vírgenes nisqakunapa hatarikuyninta parábola ukupi, hinaspataq chawpi waymarkta hatarikuymi kasqanta reqsispa.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Qanchis illapa kunanqa rikuchin hukhchasqa ñawpaq kaq huknin angelpa willakuyninmanta, iskay kaq angelpa willakuyninwan kuskachasqa, sapa siqi hawan siqi hina; chaymi reqsichin huk historiata ñawpaq llakikuy mana hunt’asqanmanta qallarispa hatun llakikuy mana hunt’asqankama, pachak tawa chunka tawa waranqa runakunapa historianpi. Imaña chay historia profecía hina rikuchisqanta entiendenqa, Daniel chunka iskaypi willakusqa willakuyninwan kikinllata tupakun, pacha tukukuypa p’unchayninkama sellasqa kananpaq nisqa kasqanwan.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Kay yachayta qhipa qillqapi qatipasaqku, ichaqa Danielpa qhipa rikuyinmanta chay rakhuyninta saqisqayki, mayqinchus qhipa p’unchaykunapi Diospa llaqtanpaq Danielpa rikch’anachisqanllata riman. Qhawariy, ñawpaq rimarisqapa kamachiyninpa contexto-pi, huk kaq versículopi Danielqa chay rikuyta entiendenku chay clasepi kashan. Rikuypi ñawpaqta nisqa kaqqa Danielpa rikch’anachisqanmi, yachaqkuna hina, mayqinkunachus entiendenku; hinaspa qhipa isqun versículokunaqa llapallankum yachaqkunamanta riman, mayqinkunachus iskay chunka iskayniyuq p’unchaypi entiendenku.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
Persiapa reynin Cirospa kinsa watapi, huk rimay Danielman sut’inchasqa karqa, paypa sutinmi Beltesasar nisqa karqa; chay rimayqa cheqaqmi karqa, ichaqa ñisqa pachaqqa unaymi karqa; paymi chay rimayta entienderqa, hinaspataq rikuchisqa musquypa yuyayninta entienderqa.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
Chay p’unchaykunapi, noqa Daniel, kimsa hunt’asqa semanakama llakikuypi karqani. Manam allin t’antata mikurqanichu, manam aysapas ni vinupas simiyman haykurqanchu, nitaqmi imaynatapas wirata umayman churakurqanichu, kimsa hunt’asqa semanakuna hunt’akunankama. Ñawpaq killaq iskay chunka tawañiqin p’unchayninpi, hatun mayu patapi kashaqtiy, chay mayuqa Hiddekel sutiymi karqan; hinaptin ñawiykunata oqarirqani, qhawarirqani, haqaytam rikurirqani.
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
huk runaqa llamp’u lïnu p’achawan p’achasqa karqa, ch’illinchasqanqa Uphazmanta allin quriwan watasqa; cuerponpas berilo rumiman rikch’akuqmi karqa, uyanpas llipyaypa rikch’aynin hina, ñawinqa nina q’otukunahina, makinkunapas chakinpas sumaq lliphiyasqa antakunapa llimp’in hina, rimasqankunapa kunanpas achka runakunapa kunan hinam karqa.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Ñoqa Daniel sapallaymi chay rikch’ayninta rikurqani; ñoqawan kashaq runakunaqa manam chay rikch’ayninta rikurqankuchu. Ichaqa paykunaman hatun manchay chayarqan, chayrayku pakakuyta maskhaspa ayqekurqanku. Chaymi ñoqa sapallayña qhiparqani, kay hatun rikch’ayta rikuspataq, manaña kallpayoqchu qhiparqani; sumaq kayniypas ukhupi ismuyman tukukapun, manataqmi ima kallpaytapas waqaycharqanikuchu.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Ichaqa uyarisqani simikunapa kunan uyariqtiy, uyarisqani simikunapa kunan uyariqtiyqa, uywintin puñuymanmi urmaykurqani uyaypi, uyaypas allpamanmi qhawarirqa. Hinaspa qhaway, huk maki llamk’arimurqan, chaymi qonqoriykunaman sayarichiwaraq, makiykunapa palmakunamanpas. Hinaspan niwarqan,
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
¡Ay Daniel, ancha kuyasqa runa!, entiéndey qampaq rimaykuna nisqayta, sayariy cheqaqta; imaraykuchus kunanqa qammanmi kachamusqa kani.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Hinaspa chay simita rimapayawaptinqa, suqch’akuspalla sayarirqani. Chaymanta pay nimuwarqan,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Ama manchakuychu, Daniel; qallarinqa p’unchawmanta pacha sonqoykita churanki entiendenaykipaq, hinaspa Diosniykipa ñawpaqenpi kikikita ñak’arichinaykipaq, rimasqaykikuna uyarisqa karqan, chay rimaykikunaraykun hamurqani. Ichataq Persia suyuq kamachiqnin iskay chunka hukniyuq p’unchawkama hark’awarqan; ichaqa qhawariy, Miguel, kurak apukunamanta huknin, yanapawananpaq hamurqan; hinaspan Persiaq reykunawan chaypi saqirqarqani.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
Kunan hamusqayki, qhipa p’unchaykunapi llaqtaykikunaman ima pasananpaq yachachiyki; chay rikuyqa aswan achka p’unchaykunapaqraqmi kachkan.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Hinaspa chayhina simikunata niwarqa, uyayta pampaman churakurqani, hinaspa upallaña tukurqani. Hinaqtinmi, qhawariy, runakunaq churinkunapa rikch’aynin hina hukqa simiykunata llamk’arqan; chaymantataq simiyta kicharirqani, rimarirqani, ñawpaqpi sayaqman nispataq,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
Ay wiraqucha, rikuywanqa llakiykunaqa ñoqaman kutimurqan, manataq kallpaytaqa waqaychasqaniñachu. ¿Imaynataq kay wiraqchaypa kamachin kay wiraqchaywan rimayta atinqa?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
imaraykum, ñuqapiqa chayllamanta mana kallpayuqña karqani, nitaq samaypas manaña qhiparqarqachu ñuqapi. Hinaptin huk kutita yapamanta hamuspa, runapa rikchaynin hina kaq hukniyuq llamk’aspa tupaykuwarqa, hinaspa kallpachawarqa, nispa,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
Qam runa, ancha munasqa, ama manchakuychu: thak kay qanman kachun; kallpachakuy, arí, kallpachakuy. Hinaspan noqaman rimaykuqtin, kallpachasqa karqani, nispa: Señorniy, rimachun; qanmi kallpachawarqanki. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Qamqa qan, Daniel, simita wisq'ay, hinaspa liwruta sellay, tukukuypa pacha kama: achkakuna kayman chayman purinqaku, yachaypas yapasqa kanqa.
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Chaymantan ñoqa Daniel qawarirqani; hinaspan qhaway, iskay wakinkunata sayaqta rikurirqani, huknin mayu patapa kay ladope, huktaq mayu patapa chay ladope. Hinaptin huknin nirqan linu p’achawan p’achasqa qariman, mayu yaku patapi kaqman: “Kay admiraypaq musphayninkuna tukukuyninmanqa hayk’aqkamataq kanqa?”
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Uyarirqani linu p’achawan p’achallisqa qhariyta, mayup unu patapi kashaqta, paña makininta lluqi makinintawan hanaq pachaman hoqarispa, wiñaypaq kawsak Diospa sutimpi jurasqanta: kaykunaqa huk pacha, ishkay pacha, chaymanta kuskan pachakama kanqa; chay santo llaqtapa kallpan ch’eqesqa tukusqanman hina, llapa kaykunapas hunt’asqa tukukunqa.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Uyariqmi, ichaqa mana entiendesqachu kani; chaymanta nirqani: Ay Señorniy, imataq kaykunapa tukukuynin kanqa?
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Hinaspanmi: “Riy, Daniel; rimasqakunaqa wisq’asqa, sellasqa kachkan p’uchukay pacha chayamunankama. Achka runakunaqa mayllakusqa kanqaku, yuraqyachisqa, pruebaypi churakusunqaku; ichaqa mana allin runakunaqa mana allinta ruwaspalla kawsanqaku. Mana mayqin mana allin runapas entiendenqachu; ichaqa yachaqkunaqa entiendenqaku.”
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Sapa p’unchawmanta pacha sapa p’unchaw qurbanata apasqa kaqtin, ch’inyayta rurachiq millay kaqpas sayarichisqa kaqtin, waranqa iskay pachak qanchis chunka pusaq p’unchawkuna kanqa.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Kusisqan qasqa pichus suyaspa hamun waranqa kimsa pachak pichqa chunka pichqayuq p’unchaykuna kama.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Qamqa, qan ñanniykita puriy p'unchaykuna tukukuyninkama: samarinaykiqa kanqa, hinaspa p'unchaykuna tukukuyninpi suertiykipi sayariy. Daniel 10:1–18; 12:4–13.