The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Chunka chunka iskayniyuqpi kaq yuyayqa uray llaqtapa reyqpa hatariyninwan urmayninwanmi; hinallataq qhipa hatariyninwan urmayninwanmi Estados Unidos suyupa, iskayniyuq versiculopi qhipa presidente nisqapi rikuchisqa hina, kaymi dragón atiyniyuqpa qhipa kay pachapi rantin; Naciones Unidas nisqapa qhipa hatariyninwan urmaynin, kimsa chusku versiculokunapi rikuchisqa. Pisqa qanchis tawa versiculokamaqa papa atiyniyuqpa historianta rikuchin, 538 watamanta 1798 watakama. 538 wataqa papa atiyniyuq kallpachasqa kasqanta señalan, 1798 wataqa papadoq wañuchiq chukriyuqta señalan, chayrayku pisqamanta isqun versiculokamaqa bestiaq qhipa hatariyninwan urmayninta rikuchin. Chunka versículoqa 1989 watata señalan uray llaqtapa reyqpa urmaynin hina, ñawpaq Unión Soviética nisqapi rikuchisqa hina.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Sapa llaqtapas kay ruwanakuy pampangman hamuqqa, kay pachapi cheqninpi tiyayta saqisqa karqan, rikuchikunampaqchus ‘Qhawaqman hinaspa Ch’uyaqman’ nisqapa munayninta hunt’anman karqanchik. Willakuy ñawpaq rimayqa qatipasqa kay pachapa hatun qhapaq suyuqkunapa wiñayninta hinaspa urmayninta—Babilonia, Medo-Persia, Grecia, hinaspa Roma. Sapa kaykunawanpas, aswan pisilla kallpayoq llaqtakunawan hina, ñawpaq pacha willakuy kutimpuqmi. Sapankanku huk watukuy p’unchayninta qarikurqan, sapankanku pantarqan, sumaq k’anchayninku chinkarqan, kallpanku ripurqan, hinaspa cheqninqa hukwanmi hunt’asqa karqan....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
Santo Qillqakunapa panqankunapi sut’inchasqa nacionkunapa oqarisqanmantawan urmayninmantawan yachakuyta atinku, imayna mana allinpaq kasqanta chaylla hawa rikch’ayninmanta, kay pachapi hatun k’anchayninmantawan. Babilonia, llapa kallpawan, llapa sumaq hatun kaynintinwan, mayqen hina kaqta kay pacha manam qhepamanqa rikurqanichu,—chay kallpawan chay hatun sumaq kaynintinwanmi chay p’unchaw runakunapaq ancha takyaq, unaypaq sayaq hina rikurirqan,—imaynatataq llapallan chinkarparin! “Qura t’ika” hina wañusqa. Chay hinallataq tukuy ima mana Diosniyuq sayayninwan kaqpas chinkapunin. Diospa munayninwan huñusqa kaqllam, hinaspa Paypa kasqanta rikuchiq kaqllam wiñaypaq sayanman. Paypa kamachikuyninkunallam kay pachapi sut’i, mana kuyukuq kaqkunaqa. Educación, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Chunka hukniyuq kimsayuq chunka hukniyuq, iskayniyuqpas qawachin Urin llaqtapa qhapaqninpa qhipa sayariyninta, urmaynintawan, Rusia nisqawan rikuchisqa hina. Chunka kimsayuqmanta chunka pichqayuqkama qawachin Estados Unidos nisqapa qhipa sayariyninta, urmaynintawan. Chunka hukniyuq t’aqapi llapan willakuy proféticopa nisqaqa suyukunapa sayariyninwan urmayninwan ima ruwasqap saphinpi sayachisqa kachkan. Profecíata yachaq runaqa kay cheqaqta unanchananmi, chunka hukniyuq t’aqapi profético willakuypa nisqanta allinta rakiyta atinampaq.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Kay chunka Danielpa once qhapaq yuyaynenqa kaymi: chayqa kutikutikuspa qhawachisqakuna kanku suyukunapa hatariyninmanta urmayninmanta. Panikunaq White nisqanpi, “Chayhinataqmi chinkarqan Medo-Persia qhapaq suyu, hinallataq Greciawan Romapa suyunkunapas,” nispa, payqa “Grecia” nisqata dragón kasqanta reqsichin, “Roma” nisqatataq bestia kasqanta, “Medo-Persia” nisqatataq falso profeta kasqanta. Payqa reqsichin tukukuq pacha kay allpapi qhapaq suyupa qhipa hatariyninta hinaspa urmayninta; chay qhapaq suyuqa dragónmanta, bestiamanta, falso profetamanta huñusqa kashan, paykunaq hatariyninta qallarispa domingo kamachiypi, hinaspa kay pachata Armagedónman pusanku, Apocalipsis 16:12–21 nisqapa hunt’asqanman hina. Payqa Diospa llaqtanta pusashan “suyukunapa hatariynin hinaspa urmaynin, imayna sut’inta qelqasqa kashan Santu Qelqapa panqankunapi,” chay qhawariyta apananpaq, “yachananpaq mayna mana allinchasqa kasqanta sapa hawapi rikuchisqa, kay pachapi qhapaq k’anchaylla.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Imarayku “yachakuyta mana allin chaninniyuq kasqanta, hawa qhawariypi kaq kay pachapi hatunchasqa yupaychasqapa,” nispa munanchikqa, astawan unanchanapaqmi llapa imapas chinkapun “Dios mana tiyanqa sayarichisqan simi rumi hina tiyanaqpi.” Chayrayku, Diosniyoq kay utaq mana Diosniyoq kay, tiyanaqninchik hina, kawsay utaq wañuy nisqa asuntum. Chay yuyaypa wiñariyninmantaqa Hermana White sut’ita rimarin imatachus Dios tiyanaqniykichik hina kay munan, kaynata nispa: “Paypa munayninwan huñusqa, Paypa kawsayninta rikuchiqllaqa sayayta atin.” Payqa ñanraq sut’icharqan llapa imapas Diospa tiyanaqninpi mana sayarichisqa kaspa chinkapunanmanta, hinallataq iskaymanta hukninchanata churarqan imapas tiyanaqpi hatarichisqa kasqanmanta: hukninmi “Paypa munayninwan huñusqa” kasqan, hukñataq “Paypa kawsayninta rikuchiq” kasqan. Paypa kawsayninqa Paypa tiyanaqninmi.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Chayqaqa chay párrafopa tukukuynin rimayninpi payqa nin: “Paypa kamachikuyninkunaqa kay pacha riqsisqan sapallan mana kuyukuq kaqkunam.” Diospa carácternenqa paypa kamachikuyninkunam, hinaspa paypa kamachikuyninkunaqa paypa carácternta rikuchin. Runakuna imayna Dioswan tinkukunku, llapa imakunapa t’ikanan hina, chayqa kawsay wañuy nisqapaqmi. Ñoqaqa niyku, Daniel qillqapa chunka hukniyuq kapitulumanta t’ikanan estructuraqa suyuqkunapa hatariyninwan urmayninwan willakuypi sayachisqa kasqanta. Kanmi huk pasajepi maypi inspiraciónqa allin yachaymanta cheqaq laya yachakuyta willawanchik.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Kanmi huk historia yachayqa mana huchachasqa kananpaqchu. Ch’uya historiaqa huk yachaykunam karqa profetakunapa yachay wasinkunapi. Llaqtakunawan Paypa rurayninkunapa qillqasqanpiqa Jehovápa puriyninpa sarunchaskankuna rikurirqan. Chay hina kunanpas Diospa kay pachapi llaqtakunawan rurayninkunata qhawarinanchikmi. Historiamantaqa profeciapa hunt’akuyninta rikinanchikmi, hatun allinchay kuyuykunapi Providenciapa llank’ayninkunata yacharinanchikmi, hinallataq hatun ch’aqwaypa qhepa tukukuq tinkuypaq llaqtakunata huñuchispa apamuypi imaynakus purisqanmanta entiendenanchikmi.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Huk santifikasqa historiapa yachayqa riqsichisqa kachkan kay pachapi llaqtakunawan Diospa ruwasqanman qhawarispa yachay hina, chaymantaq Diospa providencial pusasqanpi paypa reformatorio kuyuykunapa ñawrichisqanman qhawarispa yachay hinapas; chayrayku, santifikasqa historiayaq yachayqa huk hawapiña, huk ukhuypiña yachay ñanmi kanan. Historiata llamk’achiypa munayninqa, Diospa profétiko Siminta takyachinapaq, chay profétiko historiata llamk’achiymi, “hatun churanakuypa qhipa maqanakuyñinpaq llaqtakuna huñusqa kasqankupi imakunapa puriyninta entiendenapaq.” Ñawpaq párrafoqa Hermana White-manta apamusqa karqan, ancha k’anchasqa sut’inchaymanta, sagrado historiapa profétiko modelo ruwanakunapaq mana qispichiy atina kasqanmanta, mayqinchus kallpachaq sayayninpi sayasqa kachkan, “reinospa hatariyninwan urmayninwan” nisqapi rikuchisqa.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Cristianollapa llamk’anapaq wakichikuy hinanpi, achka runakuna yuyanku ancha hatun yachayta tarinanku kasqanta historia qillqakunamanta, teología qillqakunamantawan. Paykuna yuyanku kay yachayqa yanapay kanman kasqanta evangelio yachachinankupaq. Ichaqa runakunapa yuyayninkunata sasa llank’aspa yachakuyqa, ministerionkuta kallpachinmantaqa astawan pisi kallpayachin. Ñuqa qhawaykuptiy bibliotecakunata hunt’asqa kasqanta llasay volumenkunawan, historia yachaywan teología yachaywanpas, yuyayman: ¿Imanasqataq qolqeta gastanman mana t’antapaq kaqman? Juanpa soqta kaq kapítulon ninchisqa aswan achkata yachachin chay hina ruwaykunapi tarikusqamantaqa. Cristo nin: ‘Ñuqa kani Kawsaypa T’anta: mayqanpas Ñuqaman hamuqqa mana hayk’aqpas yarqachkanqachu; Ñuqapi creenqa mana hayk’aqpas chakichkanqachu.’ ‘Ñuqa kani kawsaq T’anta hanaq pachamanta uraykamusqa: pipas kay T’antamanta mikhuspaqa wiñaypaqmi kawsanqa.’ ‘Pipas Ñuqapi creeqqa wiñay kawsayniyoqmi.’ ‘Qankunaman rimashqay simikunaqa espiritum, kawsaymi.’ Juan 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Kanmi huk huch’uy yachayqa mana huch’achasqa kananchu. Ch’uya willakuy ñawpa pacha historiapas profetakunapa yachay wasinkunapi huk yachaymi karqa. Paypa llapallan nacionkunawan imayna ruwasqankunapa qillqasqanpi Jehovápa puriyninpa sarunkuna qhawasqa karqan. Chay hinallataq kunan p’achapiqa kay allpapa nacionkunawan Diospa ruwasqankunata yuyayman hap’inanchik tiyan. Historiamantaqa profeciakuna hunt’akusqanta qhawananchik tiyan, hatun allinchay kuyuykunapi Providenciapa llank’asqanta yachananchik tiyan, hinallataq hatun ch’aqwaypa qhipa maqanakuypaq nacionkuna huñusqa kasqankupi imaymana ruraykunapa puriyninta entiendenanchik tiyan.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
Chayna hina yachakuyqa kawsaymanta hatun, hunt’asqa qhawariykunata qowasun. Yanapawasunchikmi imaynatachus huk chhikallata kawsaypa t’inkikuyninkunatawan, sayayninkunatawan entiendenanchikpaq, imaynatataq ancha admiraypaqta hatun aylluyninpi runakunapa ayllunkuypi llapa suyukunapiwan huñusqa kasqanchikta, hinallataq may hatun tupu kamachiywan ñak’arichiywan urmachisqa huk kurkuqaqa llapanpaq chinkay kasqanta.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Ichaqa historiaqa, imaynachus sapa yachachisqa hina, runapa rurasqankunawanmi llank’an, maqanakuypi atipayninkunawan, atiyniyoq kayman chayaspam hatun kayta tarisqanwan. Diospa ruwasqanqa runakunapa rurayninkupi mana rikurisqañam. Asllallam qhawarinku suyukunapa hatariyninpi hinaspa urmayninpi Paypa munaynin imayna hunt’akusunanta.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Hinallataqmi, hatun parteman theologyaqa, yachakusqa hinaspa yachachisqa kasqanman hina, runakunaq yuyaymanchakusqankumanta qillqasqa willakuynillan, chaymi yanapanlla ‘yachayniyuq mana simikunawan yuyaychayta tutayachiyta.’ Ancha kutipi kay achka librokunata huñunapaq munayqa mana yuyaypaqpas almapaqpas mikhuyninta tarinapaq munaychu aswanqa, ichaqa filosopokunata theologokunatapas reqsinapaq hatunchakuy munayninmi, cristianismota runakunaman yachaysapa simikunawan hinaspa nisqa proposicionkunawan rikuchinapaq munaymi.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
Manam qillqasqa librokunachu llapanqa ch’uya kawsaypaq munasqa ruwayta hunt’anku. “Noqamanta yachakuychis” nispa hatun Yachachiqqa nirqan, “yugoyta apaychis,” “llamp’u kayniyta, huch’uy sunqu kayniytawan yachakuychis.” Yuyayniykipi hatunchakusqaykiqa mana yanapasunkichu kawsay tanta mana kapusqanrayku wañuyman richkaq almanakunawan rimanaykipaq. Kay librokunata yachayniykipiqa paykunata churashanki Cristomanta yachakunqayki ruwaypi rikukuq yachachikuykunapa rantinpi. Kay yachaypa rurunwanqa runakuna manam mikuchisqachu kanku. Ancha pisillam chay maskay, umata sayk’uchiq, qosun chayta huk runaman almanakunapaq allin llank’aq kananpaq yanapananpaq.
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Qespichiqa hamurqa ‘wakchakunaman allin willakuyta willanapaq.’ Lucas 4:18. Yachachisqanpiqa aswan sasachaq simikunata, aswan sut’i unanchaqkunatataq llamk’achirqan. Hinaspataq nisqa kachkan: ‘llaqta runakunaqa kusisqallawanmi uyariqku payta.’ Marcos 12:37. Kay pacha tiemponpi llamk’asqanta ruwanankupaq maskhaqkunaqa aswan ukhu yuyaychanata munanku paypa qorikusqan yachachikuykunamanta.”
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
Kawsaq Diospa siminkunaqa llapa yachachikuykunamanta aswan hatunmi. Runakunata sirviqkunaqa kawsay tanta mikhuq kananmi. Chaymi paykunaman qunqa espiritup kallpata; chaymantaqa wakichisqa kanqaku tukuy rikch’aq runakunata sirvinankupaq. The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Paní Whiteqa astawan sut’ita nisqanman hina, reynikuna churanapi hinaspa reynikuna qichusqa kananpi Diospa atipaynin ruwasqanta, reypa akllakusqanman hina riqsispa, chaymi historia yachayta estudiasqanchikpa cheq filosofiantaqa.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Naciónkunapa historiankupi Diospa siminta yachaqqa qhawarinqa, Diosmanta willasqa profecíakuna chiqap hunt’asqata. Babiloniaqa, tukusqa ch’aqrusqa, qhepapin chinkarqan, imaraykuchus allin kayninpi kamachiqninkunaqa kikinkuta Diosmanta mana kasuk, sapallanku hina qhawarirqanku, hinaspataq suyuyninkupa hatun kay glorianta runapa rurasqanman churakurqanku. Medo-Persia suyupas hanaq pachapa phiñasqawan watukusqa karqan, chaypi Diospa leynin chakikuna urapi sarusqa kasqanrayku. Señorpa manchakuyñinqa mana tarikusqachu llaqta runakunapa aswan achka kaqkunapa sonqonkupi. Millay kay, Diospa sutinta p’enqayman churay, hinaspa ismusqa kawsaymi kallpachakurqan. Chay qhepatam hamuq qhapaq suyukunaqa aswan pasaypa mana allin hinaspa ismusqa karqanku; hinaspataq aswan urayman, aswan uraymanmi urmarqanku allin kawsaypa chanin kayninpa tupunpi.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Sapa kamachiyta llapallan kay pachapi kamachiqkuna rurankuqa, Hanaq Pacha qusqanmi; chay qusqan kamachiyta imayna apaykachikusqanman hina, allin lluqsisqanmi chaymanta watakun. Sapankamanqa, Diospa rikchaq qhawariqpa simin kaymi: ‘Qanmanmi chumpicharqayki, mana Ñoqata reqsisqaykimantapas.’ Isaías 45:5. Hinallataq sapankamanqa, unay Nebucodonosorman nisqa simikunaqa kawsaypaq yachachikuy kanku: ‘Huchaykikunata saqey chanin kaywan, mana allin ruraynikiakunatataq wakchakunaman khuyapayakuyniykiwan: ichapas chayqa samay kawsayniykipa unayaykusqanpaq kanman.’ Daniel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
Kaykunata allinta entiendenapaq,—“chanin kayqa huk suyuta hatarichin” nisqanta entiendenapaq; “tiyananqa chanin kaywan sayachisqa” kasqanta, hinaspa “khuyapayakuyninwan hap’ipisqa” kasqanta; “reykunata urmachin, reykunatataq churaykun” nispa Atiyninta rikuchisqanpi kay kamachikuykunap rurasqanta reqsinapaq,—chaymi historiaq yachay-siminta entiendey. Proverbios 14:34; 16:12; 20:28; Daniel 2:21.
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Diospa siminllapim kayqa sut’inchasqa rikuchikun. Kaypim rikuchisqa kachkan, nacionkunapa kallpanqa, sapa runakunap kallpann hina, mana tarikusqachu chay atipay atinankupaq rikurichiq oportunidadkunapi otaq yanapakuykunapi; manataq tarikusqachu paykunapa hatunchakusqa hatun kayninpi. Chayqa tupusqa kan, may hina hunt’anku Diospa munayninta cheqaq sonqowan kasukuspalla.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Chunka iskay chunka hukniyuq chaymanta iskay chunka iskayniyuq versículokunapiqa uray llaqtapa reynin sayariyninwan urmayninmi; ichaqa aswan hatunmi kay versículokuna pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta señalanankupaq, hinallataq kimsa pruebakunamanta iskay kaqta, chaykuna qallarisqanta pacha tukuypi 1989 watapi, imaynachus chunka versículopi rikuchisqa kasqan hina.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Chay selladoqa Danielpa leonkunapa uchkunapi kasqanwanmi rikuchisqa, kimsa allin runakunapa nina hornopi kasqankuwan, Danielwan chay kimsa allin runakuna Nebucodonosorpa sut’i rikch’ayninpi uywakunapa lantinmanta iskay ñiqin kapitulongpi musyanankupaq mañakusqankuwan, Danielpa Levitico iskay chunka suqtayuq mañakuyninta isqun ñiqin kapitulongpi mañakusqanwan, yachaqkunaqa hamuq yachay yapakusqanta entiendesqankuwan, Josuépa huchan Zacaríaspa kimsa ñiqin kapitulongpi qichusqa kasqanwan, Zorobabel tawa ñiqin kapitulongpi kasqanwan, José Egiptopi iskay ñiqin kamachiq tukusqanwan, discipulokunapa Pentecostés manaraq chayamushaqtin chunka p’unchaw hanaq cuartopi kasqankuwan, Milleritakunapa Exeter camp meetingpi huñunakusqankuwan, Lázaropa Triumphal Entry nisqapi procesiónta pusasqanwan, hinallataq Apocalipsis qanchis ñiqin kapitulongpi pachak tawa chunka tawayuq waranqa runakunawanmi chay selladoqa rikuchisqa.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Chunka chunka kimsayoq 2014 watapi chayamurqa, Ucrania llakipi awqa qallariyninpi; hinaspa 2023 watapa julio killapi rikuywan mallikuy, maypichus Diospa llaqtan “yurajchasqa” kachkan, qallariqurqa. Chunka hukniyoq capítuloq phisqa siq’inqa chunka kimsayoqmanta chunka phisqayoqkama versículokunam.
Fifth Line Overview
Pichqaq Siqi Qhawariynin
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Chin llaqtapa reynin kutimunqa, ñawpaqmantapas aswan hatun achka runakunata tantarispa; hinallataq waqin watakuna qhipaman cheqaqtapuni hamunqa hatun ejercitowan, achka qhapaq kaywanpas. Chay p'unchaykunapin achkakuna sayarinqa uray llaqtapa reyninpa contranpi; qankunapa llaqtaykimanta suwakunapas hatarinqaku rikuyta sayachinankupaq; ichaqa urmanqaku. Chaymi chin llaqtapa reynin hamuspa, allpata qutuchinqa, sinchi perqayuq llaqtakunatapas hap'inqa; uray llaqtapa makinkunataq manan atipanqachu hark'ayta, nitaq akllasqa llaqtanpas, nitaq kallpa kanqachu hark'aypaq. Daniel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Kay ayqekunaqa hunt’asqa karqan 200 a.C. watapi, hinaspataq Panium Maqanakuyta reqsichinku; chaypiqa tinkuq reykuna, paykunap huñunakusqankupas kanku. Chay ayqekunaqa hinallataq historiapi chay punto kanku maypichus pagano Romaqa ñawpaq kutita aswan sut’inchakuspa yaykurqan Daniel chunka hukniyuqpa historiankama. Chay ayqekunaqa Bibliapa willakuyninpi soqta kaq qhapaq suyuq qhipa hatariyninta hinaspa urmaynintapas hap’inku, ichaqa hinallataq Cristoqa Cesarea Filipoman hamusqan bibliapi historiantapas, maypichus Pedroqa pachak tawa chunka tawa waranqakunapa sellasqa kayninta churan. Kay historiaqa pachak tawa chunka tawa waranqakunapa sellasqa kayninta rikch’achin, chunka iskayniyuq kapitulumanta kimsa pruebakunaq kimsan kaq chayamunwan, chaymi “limpiasqa, yuraqyachisqa, hinaspa pruebasqa” kayninmanta ruwasqa.
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Kay kimsa versículokuna pusanku versículo chunka suqtayoqman, maypichus Estados Unidos llaqtapi domingo p’unchay kamachiy rikuchisqa kachkan. Exeter camp meeting tukukuptin agosto 17 p’unchay, 1844 watapi, yuyaysapa sipaskuna Apusqapi waqyaypa willakuyninta Estados Unidos llaqtapa inti lluqsimuynin qochakuchu patapi apachirqanku suqta chunka suqtayuq p’unchaykunapi. Kananmi huk pacha kan, maypichus llapa sipaskuna rikch’arin, hinaspa huk clasipi mana aceite kanchu, chaywan tantataq llapa imakuna chayta riqsichiq. Simon Barjonaq sutin Pedroman t’ikrasqa kaptin, pachak tawa chunka tawa waranqa sellasqa kaynin señalasqa kachkan. Chaymanta ñawpaqmanqa Jesus qallarin yachachiyta discipulokunata chakatawan tupaq ruwaykunamanta.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Chakanaqa prueba tiempo tukukuypa unanchaqninmi, hinaspan William Millerqa — Juan Bautista nisqawan rikch’achisqa karqan, paytaq kutin Elías nisqawan rikch’achisqa karqan — hatarichisqa karqan “prueba tiempo tukukuyninwan kuska kaq ruwanakunata” willaykuyta, imaynan Juan Bautistapas Elíaspas rurarqanku hinata. Juanqa kayhinata nirqan.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ichaqa fariseokunatawan saduceokunatawan achka runakuna paypa bautismonman hamuqta rikuspan, payqa nirqan paykunaman: ¡Mach'aq wayllukunapa miraynin!, ¿pitaq qankunata willarqasunki hamuq phiñakuymanta ayqenaykichikpaq? Mateo 3:7.
Elijah said it this way.
Elíasqa kayhinata nirqan.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ajintataq Acabqa huk sachʼata ruraran; hinaspan Acabqa Israelpa Diosnin Señor-ta phiñachinampaq aswanraqmi ruraran, ñawpaqninpi kaq llapa Israelpa reykunamantapas. Paypa pʼunchayninkunapin Hiel betel runaqa Jericó llaqtata hatarichiran: qallariyninta churaran kuraq churin Abiramwan, punkunkunatataq sayarichiran sullkʼa churin Segubwan, Señorpa siminman hina, chay simita Nunpa churin Josué nisqanwan rimarqanman hina. Hinaspan Elías tisbita runa, Galaadpi tiyakuqkunamanta kaq, Acabman nirqan: Israelpa Diosnin Señor kawsashanrayku, ñawpaqninpi sayani chay Diospa sutimpi, kay watakunapiqa manan kachkanqachu chhullinapas nitaq paraqapas, ichaqa simiyniyman hinallataqmi kanqa. 1 Reyes 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
William Millerpa llamk’asqanmantam huk kunan p’unchaw reformador hina rimaspan, Hermana White kaynata nirqan:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Runakunaqa ancha peligroypi kasqankuta rikch’achisqa kananmi ancha munasqa karqa; paykunaqa hatarichisqa kananmi karqa kamachikunankupaq wakichikunankupaq, allin yuyaywan manchaylla hatun ruwaykuna paqarinankupaq, graciapa p’unchaynin tukukuyninwan tinkisqa kaqkunapaq.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Daniel chunka huk ñiqin kapitulonpa qhepa soqta versiculonkunaqa “graciapa tukukuyninwan t’inkisqa ruwanakunata” rikuchin. Chay ruwanakunaqa pacha tukukuypi 1989 watapi kicharisqa karqan, hinallataq sut’inchasqa rikuchisqa karqan.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Chakatasqanman ñawpaqta, Qespichiqninqa disipulonkuman sut’incharqan wañuchisqa kananpaq kasqanta, hinaspa p’ampasqa kasqanmantapas kawsarimunanpaq kasqanta; angelkunapas chaypi kasharqanku siminkunata yuyaykunaman sonqokunamanpas sinch’ita churachinankupaq. Ichaqa disipulokunaqa Romanokunapa yugonmanta kay pachapi qespichisqa kayllatam suyarqanku, hinaspa llapan suyasqankukuna paypi chawpisqasqa kashaqtin, payqa p’enqay wañuyta ñak’arinqa nisqa yuyayta mana atirqankuchu much’uyta. Yuyarinankupaq kasqa simikunaqa yuyayninkumanta qarqosqa karqan; hinaspa watukuy pacha chayamuqtin, mana wakichisqallata tarirqan. Jesuspa wañuyninqa suyasqankuta hinallata tukuyta thuñirqan, mana ñawpaqmanta willasqa kasqanman hina. Chay hinaqa profeciakunapipas hamuq pacha ñawpaqninchikman kicharisqa kachkan, imaynachus disipulokunaman Cristoq siminkuna rayku kicharisqa karqan chay hinata. Graciapa puchukayninwan tupaq ruwanakuna, hinaspa sasachakuy pachapaq wakichakuy ruranapas, sut’ita rikuchisqa kachkan. Ichaqa achka runakunaqa kay hatun chiqaqkunata manam aswan allinta entiendenkuchu, mana hayk’aqpas rikuchisqa kasqankuman hina. Satanásqa qawachkanmi, qespikuypaq yachaq kananpaq yanapaq llapa umallikuyta qichunanpaq; hinaspa sasachakuy pachaqa mana wakichisqata tarinqa.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Cesarea Filipipim, Panium nisqapi, chaypi, chunka kimsayuqmanta chunka pisqayuqkama versículokunapi, Cristoqa discipulonkuna-man cruzmanta yachachiyta qallarin; chayhinaqa Exeter camp meetingpa historianta rikuchin, 22 de octubre de 1844 kama. Pachak tawa chunka tawa waranqa runakunapa reformatorio kuyuriyninpa qallariyninpi “events connected with the close of probation” nisqakuna kichasqa karqan; hinaspataq pachak tawa chunka tawa waranqa runakunapa kuyuriyninpa tukuyninpi “events connected with the close of probation” nisqakuna kichasqa kachkan versículo cuarentapa pakasqa historiampi.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Kunan p’unchaykunapi, Elíaspa hinaspa Juan Bautistapa espiritunwan atipayninwanpas, Diospa churakusqan kachaqninkuna huk taripanakuyman riq mundopa yuyayninta qayachkanku, chaymanmi t’ukuna llakiyoq hatun ruwaykuna utqaylla pasananpaq, graciapa qhipa horankunawan kuska, hinaspa Cristo Jesúspa rikurimuyninwan Reykunapa Reynin hinallataq Señorkunapa Señornin hina.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Pruebapa tukukuypa wich’ayninwan t’inkisqa ruwanakuna” nisqakunaqa, chusku chunka yupaypa pakasqa historiampi kicharisqa ruwanakunam kanku. Zacarías qhelqap kimsa kaq kapitulumpeqa, tapuy-hukunchay taripayninpa qhipa escenasninmi rikuchisqa kachkan. Diospa samayninqa Zacaríaspa qhawarisqanta huñun Ezequiel qhelqap isqun kaq kapitulumpi sellosqa kaqkunawan.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
Diospa llaqtan runakunaqa allpapi ruwasqa millay abominacionkunamanta llakikuspanku, waqaspanku. Waqaywanmi mana allin runakunata willakunku imaynatachus paykunaqa Diospa kamachikuyninta saruchkaspa hatun peligropi kashanku chaymanta; mana rimay atina llakiywanmi kikinkupa huchankunarayku Señorpa ñawpaqenpi humillakunku. Mana allin runakunaqa paykunapa llakiyninta asikunku, chaninnaqchu qhawanku serio waqyayninkuta, hinaspataq pisi kallpayuq kasqankumanta sutichisqankuta burlakunku. Ichaqa Diospa llaqtanpa nanayninwan humillasqankuqaq mana pantay atina rikch’aymi hucharayku chinkachisqa kallpatawan allin sonqo kayta kutichimushasqankuta. Cristoman aswan qayllaykachasqanraykun, ñawinkupas Paypa hunt’asqa ch’uya kayninpi churakusqanraykunmi, huchaq ancha huchasapa kasqanta sut’ita rikunku. Paykunapa ñak’ariywan pisiyaykukuyqa, Diospa qhawanampi mana tukuq hina aswan chaskisqa kachkan, kikinpi atienekuq, hatunchakuq espiritumanta; chaykunaqa mana ima rayku waqanapaq kasqanta rikunkuchu, Cristopa humillakuyninta pisipaq qhawanku, hinaspataq Diospa ch’uya kamachikuyninta p’akispa allin hunt’asqa kayta nispa rimanku. Llamp’u kaywan sonqomanta pisiyaykuyqa kallpapaqwan atipanapaq condicionkunam. Gloria coronanqa chakatan uranpi kumuykukuqkunatan suyan. Kusisqañam kay waqaqkunaqa, paykunaqa sonqochasqa kanqaku.
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
Diosman cheqaq qespichisqa, mañakuyllapi kashaqkunaqa, imaynachus kanman hina, Dioswan kuska wichq’asqa kanku. Kikinkumapas mana yachankuchu hayk’aq allinta waqaychasqa kasqankuta. Satanáspa kallpachisqan, kay pachapa kamachiqninkunaqa paykunata chinkachiyta maskhashanku; ichaqa ñawinkukuna kicharisqa kanman chayqa, imaynan Eliseopa yanapaqninqpa ñawinkuna kicharisqa karqa Dotán llaqtapi, rikunmanmi Diospa angelninkuna paykunapa muyuriqninkupi campamentota churakusqankuta, k’anchayninwan, hatun kaynintawan tutayaypa soldadunkunata hark’aspa.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Diospa llaqtan runakunaqa Paypa ñawpaqenpi almankuta ñak’ariychkaspa, sonqonku chuya kayta mañakuspa, kamachiyqa qukun: ‘Q’añu p’achankuta qechuychis’ paykunamanta; chaymanta kallpachaq simikuna rimakunku: ‘Qhawariy, hucha-ykiqa qanmanta pasachisqañam, huk musuq p’achawanmi p’achachisqayki,’ nispa. Cristopa chaninnaq kayninpa mana ima qhellichakuq p’achanqa churakun pruebaychasqa, watukusqa, ichaqa sapa kuti cheqaq kaspa qhipakuq Diospa wawakunaman. Pisipaqchasqa puchuqkunaqa sumaq, hatun k’anchayniyuq p’achawan p’achachisqa kanqa, manaña hayk’aqpas kay pachapa ismusqa millay mana allinkunaq qhellichasqan kananpaq. Sutinankuqa Oveja Wawapa kawsay libro-pi waqaychasqa qhipanqa, llapa p’unchawkunapi cheqaq kasqakunawan kuska qillqasqa. Pantachiqpa llullakuyninkunata atiparqunku; manam dragónpa qaparayninraykuchu cheqaq kasqankumanta karunchasqa karqanku. Kunanqa wiñaypaqmi allinta waqaychasqa kanku watuqpa urmaykachiyninkunamanta. Huchankuqa huchapa qallariqninmanmi apasqa kanqa. Puchuqkunataqa mana pampachasqallachu, chaskisqallachu, aswanpas yupaychasqañam. ‘Sumaq umachuku’ churakun umankuman. Paykunaqa reykunahinataq sacerdotekunahinataq Diospaq kananpaqmi kanku. Satanásqa paykunapa contrankuta tumpaspa, kay huñunakuq aylluta chinkachiyta maskhachkaptin, ch’uya angelkuna, mana rikukuq, kayman chayman purirqanku, paykunaman kawsachiq Diospa sellonta churashaspa. Kaykunam Oveja Wawawan Sión orqopi sayaqkuna, urqunkupi Taytapa sutin qillqasqa kaspa. Tronopa ñawpaqenpi musuq taki takinku, chay takitaqa manam pipas yachayta atinchu, pachamanta rantisqa pachak tawa chunka tawa waranqa runakunallam. ‘Kaykunam maymanpas Oveja Wawa rin, chayman qatiqkuna. Kaykunaqa runakunamanta rantisqa karqanku, Diospaqtaq Oveja Wawapaqtaq ñawpaq poqoy hina. Siminkupitaq manam ima llulla rimaypas tarisqachu: Diospa trononpa ñawpaqenpi mana pantasqa kanku,’ nispa.”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Kunanqa hunt’asqa junt’akuy chayamun chay Angelpa siminkunamanta: ‘Kunan uyariy, Josué, hatun sacerdóte, qanpas, ñawpaqniykipi tiyaykak masiykikunapas; paykunaqa admirakuypaq runakuna kanku; qhawariy, ñoqaqa apamusaq Sirviente-yta, Rama nisqata.’ Cristoqa rikuchikun llaqtantinpa Redentor ninan hina, hinaspa Qespichiqnin hina. Kunan cheqaqtapuni puchuqkunaqa ‘admirakuypaq runakuna’ kanku, imaraykuchus puriyninkupi waqayninpas, p’enqaychasqa kayninpas tikrakun kusikuyman hinaspa honraman Diospa ñawpaqninpi, Corderop ñawpaqninpipas. ‘Chay p’unchaypi Señorpa ramankaqa sumaqmi kanqa hinaspa k’anchayniyuqmi, kay pachapa rurunpas allinmi kanqa hinaspa sumaqmi Israelmanta qespisqakunapaq. Hinaspa pasanqa, Sionpi saqesqa kaqpas, Jerusalénpi puchuq kaqpas, santu sutichasqa kanqa, arí, llapa Jerusalénpi kawsaypi qelqasqa kaqkuna’.” Testimonios, volumen 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Apocalipsis libropi pachak tawa chunka tawa waranqa runakunaqa Ezequielpa huñuyninmi, paykunam “señasqasqa” kanku allpapi kaq millay abominacionkunamanta “llakikuspanku waqaspanku” hina. Señalasqa kanku Cristopa chanin kay p’achawan pachasqa kaptinku, sumaq mitrawan ima, chaymi Pedroq “reykuna hinaspa sacerdotekuna” nisqanta rikuchin; ñawpaqtaqa mana Diospa llaqtanchu karqaku, ichaqa kunanqa Diospa llaqtanña kanku.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Ichaqa qankunaqa akllasqa miraymi kankichik, qhapaq kuraqkunapa ayllunninmi, ch’uya llaqtami, Diospa sapallanpaq hap’isqa runakunami; chay hina paypa yupaychasqa kayninta willakunaykichikpaq, paymi qankunata tutaymanta waqyasurqankichik muspharina k’anchariyninman. Ñawpaq p’unchawkunapiqa mana llaqtachu karkankichik, kunanqa Diospa llaqtanñam kankichik; mana khuyapayakusqachu karkankichik, kunanqa khuyapayakuyninta chaskirqankichikña. Munasqa wawqe-panayaykuna, mañakuykichikmi, waj llaqtamanta hamuqkuna hina, kay pachapi puriqkuna hina, aychapa munayninkunamanta karunchakuychik, chaykunaqa almaykichikpa contranpi maqanakunku; mana qhillqasqa mana millay rimayniyuq kawsayniykichikwan mana judío runakunapurapi kawsaychik, hinaqtin paykuna mana allin ruwaq hina qankunamanta rimaptinku, qankunapa allin ruwayniykichikta rikuspankupas, watukuypi hamuq p’unchawpi Diosta hatunchanankupaq. 1 Pedro 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Kunanmi, cheqaqta simiyta kasukuspa, rimayniyta waqaychankichik chayqa, llapa runakunamanta aswan, noqapaq akllasqa qhapaq qori wakaychasqaymi kankichik; imaraykuchus llapa kay pachaqa noqapam. Qankunanqa noqapaq saserdotekunapaq suyu, hinaspa ch’uya llaqtam kankichik. Kaykunam Israelpa churinkunaman rimanaykipaq simikuna. Éxodo 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Kay pachakuna qhipa p’unchaykunapi, kay pachap willakuy ñawpaqman tukukuyninpi, Diospa rimay-siminta kamachikuyninkunata waqaychaq llaqtanwan musuqmanta takyachinqa. ‘Chay p’unchaypi paykunapaq ruwasaq huk rimay-simita chakra uywakunawan, hanaq pacha phawaqkuna wan, hallp’api llamp’u puriqkuna wanpas; hinaspan p’akisaq flechata, espada-ta, maqanakuytapas kay pachamanta, hinaspan paykunata samariqta puñunaykupaq allin qhawasqa saqisaq. Qamtaq wiñaypaq ñuqaman sirichisqayki kasunki; arí, qamta ñuqaman sirichisqayki cheq kaypi, taripayninpi, munakuypi, khuyakuypipas. Chaymantaq qamta ñuqaman sirichisqayki sutinchakuq kasqaypi; hinaspan Señor-ta reqsink’anki.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Hina p’unchaypi pasakunanmi, uyarisqayta uyarisqani, nispa Señor rimarin, hanaq pachata uyarisqani, paytaq allpata uyarinqa; allpataq trigota, vinota, aceitetapas uyarinqa; chaykunataq Jezreelta uyarinqaku. Paytataq kay allpapi noqapaq tarpusaq; khuyapayasaqmi mana khuyapayasqa kaqta; mana noqapaq llaqtaychu kaqkunatataq nisaq: Qamkunaqa llaqtaykuna kankichikmi; paykunataq ninqaku: Qamqa Diosniymi kanki.’ Oseas 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Chay p’unchaypi,... Israelpa puchuqninkuna, Jacobpa wasinmanta qispisqakuna ima,... cheqaqta Señorpi, Israelpa Santo Diosninpi, samaykunku.’ Isaías 10:20. ‘Llapa nacionmanta, ayllumanta, simimanta, llaqtamantapas’ kanqaku wakinkuna kay willakuyta kusikuywan chaskiqkuna: ‘Diosta manchakuychik, hinaspa payman hatunchayta qoychik; paypa juzgayninpa horasnin chayamunñan.’ Paykunaqa kay pachaman watasqa llapa ídolokunamanta kutirinqaku, hinaspa ‘hanaq pachata, kay pachata, lamar qochata, unu pukyukunatapas ruraqta yupaychanqaku.’ Llapa pantasqa watasqankumanta kacharinqaku, hinaspa Diospa kuyapayakuyninpa yuyarichiq sayanakuna hina kay pachapa ñawpaqenpi sayanqaku. Llapa divina kamachikuyninman kasukuspa, angelkunapaqpas runakunapaqpas reqsisqa kanqaku hinam ‘Diospa kamachikuyninkunata, Jesuspa iñiynintapas waqaychaqkuna’ nisqa. Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
«“Qhawariychis, p’unchawkuna hamunqaku, nispa Señor, yapuqqa tarpuqta taripunqa, uva saruqpas muruta tarp’uqta; orqokunapas misk’i vinota sut’ichinqaku, llapan urqukunapas chulluykunqaku. Chaymantataq Israel llaqtaypa apasqa kasqankuta kutichimusaq; paykunataq chinkachisqa llaqtakunata hatarichinqaku hinaspa chaypi tiyanku; uva chakrakunatapas tarp’unku, vinontañataq upyanku; huertakunatapas ruwankuña, rurunkutataq mikhuqkanku. Paykunatataq allp’ankupi mallkichisaq, hinaspa manañam hayk’aqpas oqharisqachu kanqaku qosqay allp’ankumanta, nispa Señor Diosniyki. Amos 9:13–15.” Review and Herald, February 26, 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Sut’inmi rikch’anmi, pachak tawaq chunka tawaq chunka tawaq iskayniyuq churasqa akllasqa qhepaman paqarisqa miraymanta qhipa akllasqa mirayninkuna sellasqa kasqan p’unchawmanta pacha, mana judíokunaqaraq kashanku, paykunataq pachak tawaq chunka tawaq chunka tawaq iskayniyuqpa kawsayninwan (purisqankuwan) sayachisqa kayta atinkuman, mana judíokunapa watukusqa p’unchawninkupi.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
Runakuna kallpanku, runakuna atiyninkuwanpas, manam Diospa iglesianta sayarichirqankuchu, nitaqmi chinkachiyta atinkumanchu. Manam runakuna kallpan qaqapichu, aswanqa Cristo Jesús, wiñay pacha Qaqa patapi, iglesiaqa sayarichisqa karqa, “ukatak ukhu pacha punkunkunapas manam atipanqachu.” Mateo 16:18. Diospa kayninqa asientonman takyasqa kayta qon. “Ama apukunapi, nitaq runapa churinpi atinikuychu,” nisqaqa noqanchisman hamun. Salmo 146:3. “Ch’in kaypi, takyaq atinikuypiwanmi qamkunapa kallpaykichik kanqa.” Isaías 30:15. Diospa hatun k’anchay llaqtachaynin, wiñaypaq allin kaypa kamachikunapi sayasqa, manam hayk’aqpas chinkapunanpaqchu hamunqa. Chayqa kallpamanta kallpamanmi purinqa, “manam atiyniykiwanchu, nitaq kallpaykiwanchu, aswanqa Ñuqaq Espírituyniywanmi, nispa Señor de los ejércitos.” Zacarías 4:6.
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
Simi niskata, “Zorobabelpa makinkuna kay wasipa cimientonta churarkanku; paypa makinkunataq tukuchinqaku,” nisqaqa cheqaqpuni hunt’akurqan. Versículo 9. “Judíokunapa kurakankunaqa hatarichisharqanku, hinaspa allinllata purirqanku Hageo profetapa, Iddopa churin Zacaríaspa profecíanta willakusqanrayku. Hinaspa hatarichirqanku, tukuchirqankutaq, Israelpa Diosninpa kamachisqanman hina, hinaspa Ciro, Darío, hinaspa Persia llaqtapa rey Artajerjespa kamachisqanman hina. Kay wasitaq tukuchisqa karqan Adar killapa kimsa kaq punchawninpi [chunka iskayniyuq kaq killa], chaymi karqan rey Daríopa qhapaq kamachikuyninpa soqta watañanpi.” Esdras 6:14, 15. Profetas y Reyes, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Chunka kimsa chunka phisqayoq versículokunaqa rikuchinku profético ruwanakunata, chaykunaqa pusanku sábado waqaychaqkunapa probationninkupa tukukuyninman domingo leypi. Chayllataqmi rikuchinku kimsa puriymantam kimsakaqta, Daniel chunka iskayniyoq chunka versículopi. Chunka versículoqa “pichasqa kaymi”, chunka hukniyoqwan chunka iskayniyoq versículokunaqa rikuchinku “yuraqyachisqa” kayta, hinaspa chunka kimsayoqmanta chunka phisqayoqkama versículokunaqa rikuchinku litmus prueba nisqata, maypicha sábado waqaychaq sipaskunakuna “pruebasqa” kanku.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Daniel qillqap ukhunpi kaq willakuyqa qanchisniyuqmanta isqunniyuq kapitulukamapi Ulai mayu rikuywanmi sut’ichisqa kachkan, hawapi kaq willakuytaq chunkaqniyuqmanta chunka iskayniyuq kapitulukamapi Hiddekel mayu rikuywanmi sut’ichisqa kachkan. Chunka iskayniyuq kapituluqa ukhunpi kaq hinaspa hawapi kaq rikuykunap tukukuyninmi, chaypin sut’inchasqa kachkan ima hinamantaq Cristoqa pachak tawa chunka tawa waranqa runakunata hatarichin hinaspa llimphuchan. Chunkaqniyuqmanta suqtayuqniyuq versikulukamaqa tawa chunka versikulupi pakasqa historiata reqsichin, 1989 watamanta qallarispam tawa chunka hukniyuq hinaspa suqtayuq versikulupi Domingo kamachikuykama. Chay pakasqa historioman tupaq versikulukunaqa chunka iskayniyuq kapitulumanta chunka versikulupa hunt’asqa, allin hunt’akuynintam reqsichin.
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. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Achka runakunaqa ch’uyachasqa, yurqyachisqa, hinallataq pruybasqa kanqaku; ichaqa mana allin runakunaqa mana allinta rurankaku: mana mayqin mana allin runapas unanchanqachu; yachaqkunaqa ichaqa unanchanqaku. Sapa p’unchaw haywaq ofrendata chinkachisqamanta, ch’usaqyachiq millay millay ruwayta sayarichisqamanta pacha, waranqa iskay pachak isqun chunka p’unchawkuna kanqa. Kusisqa kachun suyaq, chayaspa waranqa kimsa pachak phisqa chunka phisqayuq p’unchawkama. Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
“Yachaqkuna” nisqakuna, chunka versículomanta soqta chunka suqtayuqkama entiendenqakuq, hinaspa iskayninpi “yuyaymanta” hinallataq “espiritualmentepas” sellasqa kaqkunaqa, paykunaqa entiendenku hawapi profétiko willakuyta, chaytaq representasqa kachkan versículo cuarentapi pakasqa historiapi, hinaspa domingo ley manaraq chayamuchkaptinmi chay entiendenankupi “yuyaymanta” takyasqa qispisqa karqanku. “Yachaqkuna” nisqakunaqa paykuna kanku uku willakuymanta tikrasqa kaqkuna, chaytaq representasqa kachkan Apocalipsis capítulo oncepi, versículo oncepi, hinaspa domingo ley manaraq chayamuchkaptinmi chay experienciapi takyasqa karqanku.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“Yachaqkunaqa” chaykunañam “suyay” nisqawan tupaq “saminchayta” chaskirqanku, chaymi pachak tawa chunka tawa waranqakunata reqsichin, paykunaqa chunka sipaskunapa hunt’asqa hinallataq qhipa hunt’ayninta hunt’ak runakuna kasqankuta. Apocalipsis chunka hukniyuq t’aqa, chunka hukniyuq ch’usaq, 2023 wataq julio killapi chayamurqa, chayhinapi “tukupay pacha” reqsichispa, maypichus Danielwan Apocalipsiswan iskay testigokunawan reqsichinku 2023 wataq julio killapi kichasqa yachay yapakuyninqa pachak tawa chunka tawa waranqakunapa sellakuy ruwanakuyta reqsichisqanta. Chunka hukniyuq yapasqa chunka hukniyuqqa iskay chunka iskaymi, chayqa divinidadwan runakaypa huñunakusqanpa unanchaqninmi; chaymanta kimsa pataychu pichay ruwanakuyta pasaqkuna, mayqen ruwanakuy pachak tawa chunka tawa waranqakunata paqarichin, Daniel chunka iskayniyuq t’aqa, chunka iskayniyuq ch’usaqpi reqsisqa kanku, chayqa Palmonipa huk huknin firmanta quspa, imaraykuchus chunka iskayniyuq kutisqa chunka iskayniyuqqa pachak tawa chunka tawa waranqam.
We will continue this study in the next article.
Kay yachayta qatiqkunaq qhipa qillqapiqa qatiqrisunchik.