The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
Profecíapa rikch’aynin maypachachus Estados Unidosqa uywakunaq rikch’ayninta rurashan, chayqa protestantismopa waqran Cristoq rikch’ayninta rurashan p’unchaykunapi kachkan. Chay rurakuyqa sut’inchasqa kachkan Daniel qillqapa chunka kaq kapitulumpi, maypichus Danielqa qhawarin “marah” nisqa rikuchiq causativota, musquy rikch’ayninta. Danielqa Cristo qhawaqkunata reqsichin, hinaspataq chayta ruwaspa Cristoq kawsayninpa unanchanta kutichinku. Pachak tawa chunka tawa waranqa, paykunaqa Danielwan reqsichisqa kanku chunka kaq kapitulumpi, ukhupin Cristoq rikch’ayninta ruwanku, paypa unanchanta qhawarispa sapallan. Qhawarispaqa hukman tikrakunku.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
Bestiapa rikchayninqa bestiata qhawachin, hinaspa bestiapa rikchayninpa rurakuyninqa Diospa llaqtanpaq hatun pruebanmi, chaywanmi wiñay kawsayninkupaq destinonku nisqaqa kamachisqa kanqa. Protestante iglesiakuna Estados Unidospa gobiernonpa hapiyninta apakuspankuqa, iglesiapaqwan estadopaqwan huk sistemapa rikchayninta ruraranqaku, chaymi controlpa sayayninta reqsichin, mayqentachus papal atiyniyoq kayqa llamk’achirqan manaraq políticopi yanapaynin qichusqa kaptin. Chay pachallapitaq Cristopa rikchayninpas qepa p’unchaykunapi llaqtan ukhupi paqarichisqa kanqa. Ichaqa Danielwan kuska kaqkunam karqaku, chaykunaqa mana rikurqankuchu chay visiónta, imaraykuchus visiónmanta ayqekurqaku. Paykunaqa bestiapa rikchayninpa rurakuynin pruebaypi pantarqaku, Cristopa rikchayninta paykuna ukhupi mana rurachiyta munasqankurayku, pruebay tiempo ukhupi.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
Cristota rikchayninta sayachiq espejopi qhawarispa, chaywanmi yuyayman kutichiypa espirituyoq prinsipionqa hunt’akun; hinaspapas “marah” rikuyqa ima ruwayta paqarichiq rikuy kasqanrayku, espejopi Cristopa rikchayninmi runakaynipi Cristopa rikchayninta paqarichin. Cheqaq espejoqa qhawariq runapa rikchaynintan kutichin, ichaqa chay prinsipio espirituyoq mañakuyninman apasqa kasqanpiqa espejowan kuska wakin tikraqkuna kanku. Paykunaqa sapa “simi nisqapa uyariqllan, mana ruraqchu” kaspankuqa, “kikinman qhawarin, hinaspan ripun, chaylla ratopiqa ima niraq runa kasqantapas qonqarpun.” Espejoman qhawarinku, hinaspapas runakayllatan rikunku.
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
Huk clase runakunaqa “mana qunqaq uyariqchu, aswanqa rurasqapi ruwaq” kasqankuwanmi Diospa kamachisqan leyta rikunku, Cristotapas espejopi hina rikunku. Chay rurasqaqa kaymi: yachay, reflejopa principio-ninqa “natural” cheqaq kayniyuqmi, hinallataq espiritual cheqaq kayniyuqpas. Danielqa chay “rurayta” ruraqkunata rikuchin; payqa isqonñiqin chanta chunkañiqin capítulo-kunapi chay rurayta rikuchin, mayqinchus reflejopa principio espiritualta paqarichin.
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. Daniel 10:1, 2.
Chay p’unchaykunapi ñoqa Daniel llakikuypi karqani kimsa hunt’a semanakama. Mana mikurqanichu allin t’antata, nitaj aycha, nitaj vinupas simiyman hamurqanchu, nitaj ima llimp’iywanpas hawisaqchu, kimsa hunt’a semanakama junt’akukama. Daniel 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Gabrielqa pusaranta yuyaychakuyta qosqa karqa Danielman pusaq kaq qillqapa rikch’ayninmanta, ichaqa Danielqa mana llapantachu entiendesqa karqa.
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
Ñuqa Danielqa desmayasqani karqani, hinallataq wakin p’unchawkuna onqosqa karqani; chaymanta qhepamanqa hatarirqani, kamachiqpa ruwanasnintañataq ruwarqani; rikuywanpas mancharisqa, musphasqa karqani, ichaqa mana pipas unanchayta atirqachu. Daniel 8:27.
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
Pañi Whiteqa willawanchismi Danielqa maskhashasqanta hamut’ayta Daniel pusaq kaq capitulopi willakuyninpa qhawayninta, chaytaq Gabriel apamusqanta Danielman isqun kaq capitulopi.
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
“Munaychasqa musuq, aswan ukhu sonqowanraqmi Millerqa qallarirqan willakuykunata allinta qhawayta; tukuy tuta, hinallataq p’unchawkunapas, churakusqa karqan yachayman ima kaqpas chay hina hatun ancha chaninniyuq, llapanta sonqoman hap’iq kasqanta rikuchiqta. Danielpa pusaq kaq qhapaqpiqa mana tarirqanchu imarayku qallarinanpaq chay iskay waranqa kimsa pachak p’unchawkunapa; ángel Gabrielqa, Danielman rikuchisqanta entiendichinanpaq kamachisqa kachkaspaqa, huk chikllataña sut’incharqan. Ima manchay ñak’ariy iglesiaman hamunanpaq kasqanqa profetapa rikuyinman mast’arikusqan hina, aychapa kallpanqa pisiyaqmi tukurqan. Manaña astawan muchuyta atirqanchu, chayraykutaq angelqa huk p’unchawkama saqerqan. Danielqa nin: ‘svyakurqani, unqusqataq karqani wakin p’unchawkunata.’ ‘Rikuywanmi ancha muspharirqani,’ nispa nin, ‘ichaqa mana pipas entiendirqanchu chayta.’”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Ichaqa Diosqa kachananpaq nisqan karqan kachaqninman: ‘Kay runata rikuchisqayta entiendenanpaq ruway’ nispa. Chay kamachiypas hunt’asqa kanan karqan. Chayta kasukuspanmi angelnin, huk pisi qhipaman, Danielman kutimuspá, nirqan: ‘Kunanqa hamusqani yuyayniyoqta, entiendenaykiyoqta ruwanaypaq;’ ‘chayrayku imata niwaskanta entiendey, rikuchisqaytapas sumaqta qhawariy.’ Daniel 8:27, 16; 9:22, 23, 25–27. Pusaq kaq capítuloq rikuchisqampi huk ancha importan kaqmi mana sut’inchasqa saqesqa karqan, chayqa pacha nisqawan tupaqmi karqan—2300 p’unchawkunapa tiempon; chayrayku angelqa, sut’inchayninta yapamanta qallarispa, aswanqa pachamanta rimarin.” The Great Controversy, 325.
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.
Chunka pusaq chunkañiyuqpi willakuyku, Danielqa “rikch’aynin” chaymanta “imapas” nisqap allin yachayninta hap’isqaña kasqanta; ichaqa Danielqa astawan k’anchayta munarqa, chayrayku sonqonta churakurqa chay yachayta tarinampaq, hinaspata iskay chunka hukniyuq p’unchaykama ayunarqa. Chayta ruwaspa, qhepa p’unchaykunapi kaqkunata reqsichin, paykunaqa ricuchiypa espiritu kamachiyninta entiendenku, mayqinchus pacha naturaleza ukhupi kaq ricuchiy kamachiywan unanchasqa kachkan. Chay entiendenku kasqankuqa ruwasqankunapi rikuchisqa kachkan, hinaspa ruwasqankunaqa Danielwan unanchasqa kachkan Diospa profetiku Simiypa chiqap yachayninta mask’asqankurayku. Chay rikch’aymanta ayqeqkunaq sut’i tupayninqa kaymi: paykunaqa mana Diospa profetiku Simiypa chiqap yachayninta mask’asharqankuchu.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Diospa willakuynin cheqaqninkaqa, mayqintachus Danielpaq yachayta allinta entiendenanpaq yarqhaykusqan hina rikuchisqa, qhepa p’unchaykunapa k’anchayninmi; imaraykuchus Danielqa pachak tawa chunka tawa waranqa runakunata rikuchin. Chayraykun Danielqa huk clase runakunata rikuchispa kashan, paykunaqa Diospa willakuynin proféticapa k’anchayninta entiendenankupaq maskaqkuna, chay k’anchaymi gracia p’unchay tukukunankama ñawpaq qhepa prueba hina rikuchisqa. Kayman hinaqa, Jesucristopa Revelaciónninmi gracia p’unchay tukukunankama manaraq tukuchkaptin kicharisqa kashan; ichaqa chayllataqmi pruebakunapas, animalpa imagenninpa ruwasqan hina rikuchisqa.
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
Uywa ruwasqakuyqa chiqanmanta reqsichin imayna uywaq ruwasninqa wiñachisqa kasqanta. Chay chiqaq kaytaqa mana allinta sut’inchakuyta atinchu ñawpaqta mana reqsispalla pruebaypa hatun asuntunta, uywata. Uywam churan hinaspa reqsichin imaynatas ruwasqankaqa kamaykusqa.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“¿Imaqa kaymi ‘uywakunaq rikchayninman rikchakuq’? hinallataq imaynatan ruwasqa kanqa? Chay rikchayqa iskay-waqrayuq uywawan ruwasqa, hinaspan uywapaq rikchaynin. Hinallataq ‘uywapa rikchaynin’ sutichasqa kachkan. Chaymanta, ima hina kasqanta chay rikchayqa, hinallataq imaynatan ruwasqa kanan kasqanta yachanapaq, uywapa kikin kayninkunata yachaqananchik tiyan—papakuyta.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Ñawpaq iglesyaqa, evangelio nisqapa llamp’u, mana ch’ulla kasqanmanta karunchakuspa, hinaspa mana iñiqkunaq ritosninkunata, costumbreninkunata chaskispa, Diospa Espirituntawan atiynintawan chinkachirqan; chayraykutaq runakunapa yuyayninkunata kamachinankupaq, kay pachapi kamachiq atiypa yanapayninta maskharqan. Chaymanta papado lloqsirqan, huk iglesya mayqinchus estadopa atiyninta kamachirqan hinaspa chayta llamk’achirqan kikinpa munasqanman purichinampaq, aswanraq ‘herejía’ nisqapa muchuchinampaq. Estados Unidos nisqa suyuqa uywapa rikch’ayninta rurananpaqqa, religioso atiypa civil gobiernota hinaqta kamachinanmi tiyan, chay hina estadopa autoridadninpas iglesyapaq llamk’achisqa kananpaq kikinpa munasqanman chayanampaq.” The Great Controversy, 443.
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
“Rikuchkanapaq imayna kasqanta yachaypaq, hinallataq imayna ruwaykusqa kananpaq, uywapa kikin kayninkunata—papakuyta—yachachkananchikmi” nispa. Chay uywam kikinmi qhepa p’unchaykunapaq pruebata rikuchiq rikhuriyta sayarichin, chayqa probacion tukukunanpaq manaraq wichq’akuspa kaptinmi hunt’akuykun. Danielqa rikhuriytapas, chay imatapas entienderqan.
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. Daniel 10:1.
Persiapa rey Ciroq kinsa wata kamachikuyninpi, huk rimaymi Danielman sut’inchasqa karqa, paypa sutintaq Beltsasar nisqa karqa; chay rimayqa cheqaqmi karqa, ichaqa nisqa p’unchawkunaqa unaymi karqa: paymi chay rimayta entienderqa, hinaspataq revelacionta allinta entienderqa. Daniel 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
Rikch’akuyninqaqa iskay waranqa kimsa pachak watakunamanta “mareh” rikch’akuymi. “Imapas” nisqaqa hebreo simipi “dabar” sutiyuqmi, chayqa “simi” ninanmi. Chay kikin simi (“dabar”) nisqaqa, huk ñiqipi “imapas” hina tikrasqa kasqanmi, pusaq ñiqin qhapaqpiq isqun ñiqin t’aqapi iskay chunka kimsayuq ñiqinpiqa “asuntu” hina tikrasqa kashan.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ari, mañakuypi rimashaqtiyraq, qallariypi rikushqay visiónpi rikurqan runa Gabrielpas, utqaylla phawachisqa, chayamurqanmi ch’isiy sacrificiopa horanpi. Hinaspan yachachirqan, rimapayawarqun, nispa: “Daniel, kunanmi hamushkani yuyayniyoq kayta, unanchaytawan qonaykipaq. Mañakuynikikunapa qallariyninmanta kamachikuy lluqsirqanña, hinaspan hamushkani qawachinaykipaq; anchata kuyasqañam kanki. Chayrayku kay rimayta unanchay, visiontapas allinta qhawariy.” Daniel 9:21–23.
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
Gabrielqa Danielman hamun Danielpa mañakusqanman kutichispa hamun, chay mañakusqantaq tinkisqa kashan Daniel chaskisqan k’anchaywan, maypachachus hamuqta yacharqun payqa karselpi kasqanta, Levítico iskay chunka suqtayuqpi ch’iqtakuymanta rikuchisqa kaptin.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Paypa kamachikuynin watañeqpi ñoqa Daniel, liwrukunamanta allinta entienderqani watakunapa yupayninta, imaynatachus Señorpa simin chay profeta Jeremíasman chayarqan, Jerusalén llaqta ch’usaqyayninkunapi qanchis chunka watakunata hunt’achinanpaq. Daniel 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Jeremíaspa reqsisqan prisionman apasqanmanta yachachisqanmi Danielta pusarqa Moiséspa qillqasqan “qanchis kutikama” nisqa prisionman, chaymi iskaynin karqa huk “juramento” hinallataq huk “maldición”pas.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Arí, llapa Israelmi kamachiykita p’amparqan, karunchakuspan, ama simiykita kasukunankupaq; chayraykun ñoqaykuman ñakasqa maldicionpas, Diospa kamachiqnin Moisespa kamachisqanpi qelqasqa juramentopas parachimusqa, paypa contranpi huchallikusqaykurayku. Paymi rimayninkunata takyachirqan, ñoqaykumanta rimarisqankunata, hinallataq kamachiwaqniyku juezninchikkunamanta rimarisqankunatapas, hatun mana allinta ñoqaykuman apamuspan; tukuy hanaq pachapa urinpiqa mana hayk’aqpas rurasqachu ima Jerusalénman rurasqa kasqanta hina. Imaynachus Diospa kamachiqnin Moisespa kamachisqanpi qelqasqa kashan hina, kay llapa mana allinmi ñoqaykuman hamun; ichaqa mana Señor Diosniykupa ñawpaqenpi mañakuyta rurarqanchikchu, huchanchikkunamanta kutirikunanchikpaq, cheqaq kayniykita entiendekunanchikpaq. Daniel 9:11–13.
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
Jeremíaspa hinaspa, Moisespa hinaspa, iskay testigokunamanta, Danielqa entiendirqan Jerusalén llaqta pataman hamusqa ch’usaqyachiyqa “maldición” kasqanta, “Moisespa” maldicionninta, ñawpaq Israel pataman “hich’asqa” kasqanta. Paní Whiteqa Jeremíaspa testigontaqa “iglesiaman testimonios” nispa rimarin; chaymantaqa, Jeremíasta qhipa p’unchaykunapa Profecía Espíritu kasqanta reqsichin, imaraykuchus qhipa p’unchaykunapi “iglesiaman testimonios” nisqaqa kay kikinmi. Jeremíasqa Profecía Espírituta representan; Moisesñataq Bibliata representan.
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.
Danielqa rikch’an qhipa punchawkunapi kaqkunata, paykuna iskay testigomantam entiendenku ch’iqchiskasqa kasqankuta, hinaspata Bibliamanta hinaspa Profecíapa Espíritumanta entiendenku rikch’achisqasqa kasqankuta, imaynatachus Daniel rikch’arirqan payqa (paykunaqa) prisionpi kasqanmanta, hinaspa chay prisionpas Diospa profético Simiyninpi rikuchisqa kasqanmanta.
The experience of God’s last-day people is the experience of the ten virgins.
Diospa qhepa p’unchaykunapi llaqtanpa kawsayninqa chunka sipaskunapa kawsayninmi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25 nisqapi chunka sipaskunamanta yachachikuyqa Adventista llaqtapa experiencia-nintapas rikuchin.” The Great Controversy, 393.
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
Chunka pusaq sipas chunka vírgenesmanta rimaypi qhipariy tiempunqa Danielpa t’isyarisqanwan kikinmi, isqon kaq p’unchawpi qelqasqa kapitulumpi. Iskay santifikasqa testigokunaman hina sayarispa, Danielqa yachasqanmi tukuy kawsaynin Diospa Siminpi huk sut’i profecía hunt’asqan kasqanta. Chay profecíaqa Danielman pusarqan hampiman, mayqenchus necesariom karqan Daniel wakichisqa kananpaq, qatiq kapitulumpi payman ima pasananpaq kaqpaq. Chay hinallataq, Milleritakuna chunka vírgenesmanta rimayta hunt’aspanku, paykunapas rikch’arichisqa kayta munarqanku: ñawpaq llaqukuy hinaspa qhipariy paykunata puñuyman urmachisqanta. Llapa profetakuna qhepa p’unchawkunata representan.
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
Danielpa rikch’ariyninpas, Milleritakunapaqpas iskay testigokuna kanku pacha tukuypi huk pachak tawa chunka tawa waranqa runakunapa rikch’ariyninmanta.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“Jesúsqa llapa hanaq pacha soldadokunawan kuska kuyakuyninwan sonqonkuwan qhawarirqaku chaykunata, may sumaq suyaywan unaymanta munasqanku Payta rikuspa, mayqintachus alma ninkuna munarqanku. Angelkunaqa muyuriq kachkarqaku paykunapa muyuriyninpi, yanapanankupaq pruebanku horapi. Hanaq pacha willakuyta chaskiyta saqirqakuqkunaqa tutayaypi saqesqa karqaku, hinaspa Diospa phiñakuyninqa paykunapa contranpi hap’irqan, imaraykuchus mana chaskiyta munarqankuchu chay k’anchayta, mayqintachus Pay hanaq pachamanta kachamurqan. Chay sapaq kasqankuta waqaspapas cheqaq kasqankuta waqaychaq, llakichisqa iñiqkuna, mana entiendenakuyta atispa imarayku Señorninku mana hamurqanchu, manam tutayaypi saqesqachu karqaku. Yapamanta Bibliankuman pusasqa karqaku, mask’anankupaq profecía p’unchaykuna tiempokunata. Señorpa makinqa yupaykunamanta oqarisqa karqan, hinaspa pantasqanku sut’inchasqa karqan. Rikurqanku profecía tiemponkunaqa 1844 watakama chayarqanta, hinaspa kikillan evidenciata mayqintachus rimanankupaq apamurqanku profecía tiemponkuna 1843 watapi tukukuq kasqanta, chayqa pruebanmi 1844 watapi tukunanpaq kasqanta. Diospa Simiymanta k’anchayqa paykunapa kasqankuman lliphipirqan, hinaspa taripay p’unchayta tarirqaku: ‘Mana usqhaylla hunt’akaptinpas, suyapayáy chayta.’ Cristopa utqhay hamuynin munakuyninkupiqa qongarqankum taripay visionta, mayqinchus rurasqa karqan cheqaq suyaqkunata rikuchinapaq. Yapamanta paykunaqa huk p’unchaymanta sut’i yachayta kapurqaku. Ichaqa rikurqanmi achka paykunamanta mana atisqankuta ancha sinchi llakikuyninkumanta hawaman sayariyta, chay hina kallpatawan sonqo ruphayta hap’iyta, mayqinchus 1843 watapi iñiyninkuta sut’incharqan.” Early Writings, 236.
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
Yachachisqa rimayman hina hunt’asqa kasqanpi, Milleritakunaqa “rikuy unaychasqa kasqanta mana reparasqaku”, ichaqa “hukmanta” “Bibliankuman pusasqa karqaku profetakunapa p’unchayninkunata mask’anankupaq. Señorpá makinqa yupaykunamanta qichusqa karqa, hinaspan pantasqaqa sut’inchasqa karqa.” Danielqa Bibliaman pusasqa karqa, hinaspan “Señorpá makin” “profetakunapa p’unchayninkunamanta” qichusqa karqa; hinaspa Danielqa rurayniyoq hina, mana uyariqlla hinachu, kallpachasqa iñiyninwan Jeremíaspa Moisespa willakuyninta unanchasqanta rikuchispa Levítico iskay chunka suqtañiqpi qusqan kamachiykunata hunt’achkaspa, chaymanta Diospa llaqtanpa ch’iqichisqa kasqanpa hampiyninta hinallataq allichakuyninta hunt’achkaspa, chaymi “sut’inchayqa” Danielman qusqa karqa.
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
Pachak tawa chunka tawa waranqa runakunaqa qhiparisqa pacha kasqanta yachachikuq rimaypa hunt’asqanman, p’unchaykunapa tukuyninpi aswan qhipa p’unchaykunapi tukuyta hunt’aspa chayachkaptinku, chaytaqa huk pacha ukhunpi ruwankaku maypachachus “uywaqa qhina rikch’akuyninpa ruwakusqan” paykunapa hatun pruebanku kanqa.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiqnin qillqapiqa qatiqkusunchikmi.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
“‘Mikhuyqa puquqtinqa, chaylla ratupi hoztawan rutun, pallay chayamunrayku.’ Cristoqa ancha munaywan suyan pay kikinpa rikurikuynin Iglesianpi rikhurimunanta. Cristoq characternin llaqtanpi runakunapi hunt’asqa hinapuni mirachisqa kaptinqa, chaypiraq hamunqa paypa kaqninkunata hina jap’iykukuq.” Christ’s Object Lessons 69.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Diosmanta mana allinta yuyaykusqapa tutayaqninmi kay pachata llant’uykusqa. Runakunaqa paypa kawsayninta yachayta chinkachkanku. Chayqa mana allinta entiendesqa, hinaspa pantasqa sut’inchasqa kasqa. Kay pachakunapiqa Diosmanta huk willakuy willakusqa kanan, chay willakuyqa llipinman k’anchariyninwan k’anchachiq, atiyninwan qespichiq. Paypa kawsaynin riqsichisqa kanan. Kay pachapa tutayaqninmanqa paypa gloryanpa k’anchaynin, allin kayninpa, khuyapayakuyninpa, hinaspa cheqaq kayninpa k’anchayninmi chayasqa kanan.”
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
Kayqa llamk’anatan willakuran profeta Isaías kay simikunapi: “¡Jerusalén, allin willakuyta apaq, kallpawan qaparichiy simiykita; hoqarichiy, ama manchakuychu; Judá llaqtakunaman niy: ¡Qhawariychik Diosniykichikta! ¡Qhawariy, Señor Diosqa kallpasapa makiwan hamunqa, hinaspan brazo-nin paypaq kamachinqa; qhawariy, premiunqa paywan kashan, rurasqanpas ñawpaqninpi kashan!” Isaías 40:9, 10.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Novio hamuqta suyaqkunaqa runakunaman ninankupaqmi: ‘Qhawariychik Diosniykichikta.’ Qespichiywan hunt’asqa k’anchaypa qhipa lliplliqnin, kay pachaman qusqa kananpaq qhipa qespichiy willakuyqa, paypa munakuyninmanta kasqan sut’inchaymi. Diospa wawakunaqa k’anchayninta rikuchinankupaqmi. Kikin kawsayninkupi, kikin kasqankupipas, Diospa graciankuna imatachus paykunapaq ruwasqanta rikuchinankupaqmi.” Christ’s Object Lessons, 415.