In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Daniel capítulo peteĩme, Daniel ojegueraha Jeremías oporoprofetiza haguéicha pe jehapykuévo setenta ary pukukuepe, ha opyta upépe Ciro araka’ẽ peteĩha peve.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Ha Daniel opyta pe mburuvicha guasu Ciro arýpe peteĩha peve. Daniel 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Upéicha, Daniel oikove pe ipahaite pe setenta ary jejapyhy guýpe rembiasakue, pe decreto ome'ẽ va'ekue pe jevy yma Israélpegua tojevy hag̃ua omopu'ã ha omyatyro jey hag̃ua Jerusalén.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Ha ko'ág̃a Ciro, mburuvicha Persiapegua, oisãmbyhývo peteĩha áñope, oñemboguata hag̃ua Ñandejára ñe'ẽ Jeremías jurúre he'íva, Ñandejára omokyre'ỹ Ciro, mburuvicha Persiapegua, espíritu; ha upévare ha'e omyasãi peteĩ marandu he'íva opa irreíno pukukue javeve, ha avei omoĩkuri kuatiare, he'ívo: Esdras 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Upévare, Daniel ha’e pe símbolo pe proceso de prueba rehegua umi cien cuarenta y cuatro mil rehegua, oñepyrũva’ekue 11 jasyporundy 2001-pe, ha osegíva peve “decreto” peve, omarkáva pe ñehenói osẽ hag̃ua Babiloniágui.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peñemboja'o hembiapo angaipa rehe, ha ani hag̃ua pehupyty umi mba'asy vai oguerekóva. Pórke hembiapo angaipakuéra oguahẽ yvágape, ha Tupã imandu'a heko añáre. Apocalipsis 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Umi setenta ary ñemongakuaapy rehegua ha’e pe prueba ha mopotĩrã ára umi cien cuarenta y cuatro mil rehegua. 11 jasyporundy ary 2001-pe og̃uahẽ Islam pe mbohapyha Ay. Kóva ojehechakuaa añónte umi omoneĩva Adventismo añetegua ypykue. Peteĩha Ay ha mokõiha Ay mokõivéva ojehechakuaa porã Islam ramo umi pionero rupive. Mokõivéva, pe cuadro pionero 1843 ha pe 1850-pegua ári, Ellen White omoneĩva, ha ojehechaukáva Habacuc capítulo mokõi ñembyaty ramo, Islam ojehechauka umi trompeta poha ha poteĩha ramo. Umi mbohapy trompeta pahague ha’e Ay Trompeta-kuéra.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ha ama’ẽ ha ahendu peteĩ ánhel oveveha yvágape mbyte rupi, heʼíva ñeʼẽ hatãme: “¡Aichejáranga, aichejáranga, aichejáranga umi yvy ári oikóva rehe, umi mbohapy ánhel trompéta ñeʼẽ ambuéva rupive, umi gueteri ombopu vaʼerã!” Apocalipsis 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Oĩramo oĩ mbohapy Trompéta Ñehundi rehegua, ha pe peteĩha ha mokõiha Trompéta Ñehundi rehegua ha’e Islam, upéicharõ hasy’ỹeterei jahechakuaa hag̃ua pe mbohapyha Trompéta Ñehundi rehegua avei ha’eha Islam. Peteĩ mba’e oĩva pe símbolope Islam rehegua Trompéta Ñehundi ramo, ha’e hína ijejoko, ha upéi oñemosãso jave. Hermana White omombe’u Apocalipsis siete-pegua irundy yvytu rehe, peteĩ “kavaju pochy” ramo, ohekáva “oñemosãso hag̃ua” ha “ogueroúvo mano ha ñehundi” hapykuéri.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojejoko hína umi irundy yvytu, oñerrepresentáva peteĩ kavaju pochy ramo ohekáva osẽ hag̃ua isãsógui ha ani hag̃ua oho pya’e opa yvy ape ári, ogueraháva ñehundi ha mano tape rehe.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Japykéta piko pe arapy opa’ỹva rembe’yetepe? ¿Japytáta piko ñane akãtarova’ỹ, ro’ysã ha omanóvaicha? ¡Ah, toguahẽ hag̃ua ñande iglésiakuérape Tupã Espíritu ha ipytu oñepytu’úva Itavayguakuérape, ikatu hag̃uáicha ha’ekuéra oñembo’y hapykuéri ha toikove! Tekotevẽ jahecha tape ipyahúva, ha okẽ ipy’apyha. Ha ñande jahasa aja pe okẽ ipy’apyha rupi, ipekuéra ndorekói límite.” Manuscript Releases, volúmen 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Umi irundy ánhel ojejokóva umi irundy yvytu hína ojejokóvo pe “kavaju pochy” marandu’ypy Bíblico-pegua oguerúva ñemano ha ñehundi. Apocalipsis kapítulo nueve-pe, upépe ojehechauka hag̃ua pe primer ha segundo Trompéta de Ay, oĩ peteĩ mburuvicha guasu ojehechaukáva. Ha’e ojehechauka Apocalipsis “nueve-once”-pe.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Haʼekuéra oguereko vaʼekue hiʼári peteĩ mburuvicha guasu, haʼe vaʼekue pe yvypóraʼỹ pypukúgui pe ánhel, hérava hebreo ñeʼẽme Abadón, ha griego ñeʼẽme katu héra Apolión. oĩ hag̃uáicha hiʼári kuéra. Apocalipsis 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Téra, ha upévare pe carácter ruvicha Islamgua rehegua, ha’e Abadón hebreo-pe ha Apolión griego-pe. Mokõivéva, Antiguo ha Nuevo Testamento-pe, oñerepresentáva hebreo ha griego rupive, Islam carácter ojejuhu ko mokõi téra he’isévape. Mokõive ñe’ẽme pe he’iséva ha’e “mano ha ñehundi”. Hermana White he’i pe “kavaju pochy” umi irundy ánhel ojokóva, umi cien cuarenta y cuatro mil oñesella aja, oheka osẽ hag̃ua isãsópe ha ogueru “mano ha ñehundi” tape rupi.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Pe ñe’ẽjoaju peteĩha Ñandejára Ñe’ẽme Islam rehegua ha’e Ismael, umi omombaretéva Islam jerovia ru. Upe ñe’ẽjoaju peteĩhápe oñemombe’u hese ha’eha peteĩ kuimba’e salváhe, ha pe ñe’ẽ oñembohasáva “salváhe” ramo he’ise “mburika ka’aguy arábigo”. Pe ñe’ẽjoaju profétika peteĩha Islam rehegua ha’e peteĩ ta’anga kavaju aty rehegua, ha kavaju rupive umi tenondegua ohechauka Islam pe peteĩha ha mokõiha “Aigua” rehegua umi mokõi cuadro marangatúpe. Umi irundy yvytu Apocalipsis capítulo siete-pe, oñejoko térã “oñembotove”, Ñandejára osealla peve Itavayguakuérape. Pe proceso oseallaha umi cien cuarenta y cuatro mil-pe ha’e avei pe proceso ojehechaukahápe ha pe proceso ñemopotĩ rehegua.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Koʼãite taʼanga profétika ojehechauka Daniel ñembyaty guýpe pokõi pa ary pukukue, oñepyrũvo Jehoiakim reheve, pe taʼãnga omombeʼúva pe marandu peteĩha mombareteha, peve pe “decreto” ohenóiva kuña ha kuimbaʼekuéra osẽ hag̃ua Babilóniagui. Islam jejoko ha upéi iñemosãso haʼe peteĩ mbaʼe rechaukaha profétika Islam rehegua, Biblia profesía símbolo ramo.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Ojehenóiramo jave “irundy yvytu” ramo, ojejoko Ñandejára rembiguái-kuéra oñembyasyrõ meve. Mokõiha Añe’ẽasy ñepyrũme, pe ára profecía mbohapypa porundy peteĩ ary ha papoapy ára oñekumpli va’ekuépe agosto 11, 1840-pe, irundy ánhel, ohechaukáva Islam mokõiha Añe’ẽasy rehegua, ojeheja “poi”. Profecía pahápe, ha’ekuéra ojejoko “jey”.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
He’íva pe ánhel peteĩha seisha-pe, oguerekóva pe trompéta: “Epoi umi irundy ánhel oñeñapytĩva ysyry guasu Éufrates-pe.” Ha umi irundy ánhel ojeheja hag̃ua, umi oñembosako’íva peteĩ aravópe, peteĩ árape, peteĩ jasýpe ha peteĩ áñope, ojuka hag̃ua yvyporakuéra mbohapýha pehẽngue. Apocalipsis 9:14, 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
11 jasypokõi 2001-pe, peteĩha marandu tembiasakuepe umi cien cuarenta y cuatro mil rehegua oñembohetave pu’akápe, Islam mbohapyha Aichejáragui oñemosãso ramo guare. Péro pya’eterei oñeñapytĩ jeýkuri. Hermana White omyesakã mba’érepa upéva oiko, ha upe mboyve ñanemandu’ava’erã Islam rembiaporãha iñepyrũrãme, peteĩha ñe’ẽmondo bíblico-pe, ombopochy haguã tetãnguéra; Ishmael po oĩta hag̃uáicha opavave kuimba’e rehe, ha opavave kuimba’e po oĩta Islam rehe.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ha Ñandejára remimbou he’i chupe: Péina ápe, nde reñepyrũ nde ryepýpe, ha reikuavãta peteĩ ta’ýra, ha remoĩta héra Ismael; Ñandejára ohendúgui nde jehasa asy. Ha ha’e hag̃ua peteĩ kuimba’e ka’aguygua; ipo opu’ãta opa kuimba’e rehe, ha opa kuimba’e po opu’ãta hese; ha oikóta opa ijoyke’y kuéra renondépe. Génesis 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Pe Islam rembipota Bíblia marandu hag̃uápe ha’e ombojoaju hag̃ua opa tetãnguéra Islam rehe hag̃ua, Yvyraty Joajuaty omoĩ mboyve ipochy sábado oñangarekóva ári. 11 jasyporundy, 2001-pe opa umi oikuaáva 9/11 omoĩhague ñepyrũrã ramo pe jevyjey pe secuencia umi mba’e oikova’ekue Millerita-kuéra ndive, oiko “Daniel”icha, ha’e oguerahaha jave Babilóniape setenta ary pukukue. Jehoiakim ohechauka pe ñepyrũ pe proceso jehechapy rehegua, ha Islam pe tercer Ay-gui upérõ ojejora, ha pya’eterei ojejoko hag̃ua, Tupã ikatu hag̃uáicha omosẽ hag̃ua iséllo hetãygua rehe.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ko jehecha ojechauka kuri 1847-pe, umi ermáno Adventista mbovymiite gueteri oñangarekóva sábado rehe; ha umíva apytégui mbovymínte oimo’ãkuri iñangarekóvo hese oguerekoha tuicha mba’e hag̃uáicha omboja’o hag̃ua Tupã tavayguakuérape umi ndogueroviáivagui. Ko’ág̃a oñepyrũma ojehecha upe jehecharamo oñekumpliha. ‘Pe ñepyrũ upe ára apañuãi rehegua’, ko’ápe oñemombe’úva, ndaha’éi pe ára umi plága oñepyrũtahápe oñehẽ, síno peteĩ mbyky hag̃ua mboyve ojehẽ hag̃ua, Cristo oĩ aja pe santuario-pe. Upe jave, pe tembiapo salvación rehegua oñemboty hag̃uáicha, apañuãi ou va’erãta yvy ári, ha umi tetãnguéra ipochyta, upéicharõ jepe ojejokóta ani hag̃ua ojoko pe tembiapo ángel mbohapyha rehegua. Upe jave pe ‘ama riregua’, térã pytu’u ñembopy’aguapy Ñandejára renondégui, ou va’erãta ome’ẽ hag̃ua pokatu pe ñe’ẽ hatãme ángel mbohapyha rehegua, ha ombosako’i hag̃ua umi santo-kuérape opyta mbarete hag̃ua pe ára umi siete plága pahague oñehẽtahápe.” Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Daniel rembiapo setenta ary oñepyrũ kuri 11 jasyporundy 2001-pe, Islam ojeheja rupi osẽ ha ombopochy tetãnguéra pe ojapysaka’ỹre ha peteĩ sapy’aitépe oinupãvo yvy mymba Apocalipsis 13-pe oje’eva’ekuépe. Upéi Islam ojejoko, ikatu hag̃uáicha oñemohu’ã mbohapyha ánhel rembiapo. Mbohapyha ánhel rembiapo ha’e Tupã tavayguakuéra jejapose hag̃ua tojejopy hag̃ua, ha upe tembiapo oñepyrũrõ guare 11 jasyporundy 2001-pe, Ama yvýgui oguejyva’ekue oñepyrũ “omoakỹ”. Daniel aranduka peteĩha kapítulo ohechauka peteĩ prueba rape oguasúva umi cien cuarenta y cuatro mil rehegua, oñepyrũvo 11 jasyporundy 2001-pe, ha oseguíva pe mokõiha “ñe’ẽ” Apocalipsis 18-pe ohenói peve Tupã ambue ovecha aty osẽ hag̃ua Babilóniagui. Upévare Daniel orrepresenta peteĩ tavayguakuéra oĩva ko’ág̃a tembiguáiramo pytu rehegua ryepýpe, pe prueba rape rembe’yite peve. Pe prueba ára paha Daniel aranduka peteĩha kapítulope ojekuaa hag̃ua “ára paha” ramo.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Ha opa ára pahápe mburuvicha he’i haguéicha ojegueru va’erãha chupekuéra, upérõ umi kuimba’e oñembokapáva ruvicha ogueru chupekuéra Nabucodonosor renondépe. Ha mburuvicha oñe’ẽ hendivekuéra; ha opa umíva apytépe ndojejuhúi avave ojoguáva Daniel, Hananías, Misael ha Azaríaspe; upévare opyta hikuái mburuvicha renondépe. Ha opa mba’épe arandu ha kuaapy rehegua, mburuvicha oporandu haguépe chupekuéra, ojuhu chupekuéra diez jey iporãveha opa umi paye apoha ha mbyja kuaarahára oĩvagui opa hekovia rupi. Daniel 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Pe mbohapyha prueba, oguerekóva peteĩ prueba profética de litmus ramo Daniel ha umi mbohapy kuimba’e imarangatúva peguarã, ha’e vaekue oñehusga jave chupekuéra Nabucodonosor rupive, ha ojejuhu “pa jey iporãve opa umi pajehárape ha astrólogo-kuéragui oĩva’ekue opa hekopegua retãme.” Pe mbohapyha prueba ojehechauka juicio rupive, ha pe juicio oiko “ára kuéra pahápe”. Daniel kuatiañe’ẽme, “ára kuéra paha” ha’e pe Daniel opu’ãhápe ilótepe.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Heta oñemopotĩta, ojehekyita ha oñemoakãratĩta; ha umi aña ojapóta ivaíva: ha avave umi añávagui ndoikũmbymo’ãi; ha umi iñarandúva katu oikũmbýta…. Ojehovasáva upe oha’arõva, ha oguahẽva pe mil mbohapysa cien poapy ha treinta y cinco ára peve. Ha nde (Daniel), eho nde rape ipaha peve: nde repytáta pytu’úpe, ha repu’ãta nde rérãme ára pahápe.’”
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
“Og̃uahẽma Daniel oñembo’y hag̃ua ilótepe. Og̃uahẽma pe tesape oñeme’ẽva’ekue chupe osẽ hag̃ua ko yvy tuichakue javeve peve araka’eve’ỹ hag̃uáicha. Umi Ñandejára ojapóma hag̃uáicha heta mba’e rehehápe oguata ramo pe tesapépe, tuichaiterei oñembohetavéta ikuaapy Cristo rehegua ha umi profesía hese oñe’ẽva, hi’aguĩvévo ko yvy rembiasakue paha.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Sy White he'i pe “ára pahávo” ojoajuha pe mopotĩrã rehegua oĩva versíkulo diez-pe Daniel kapítulo doce-pe. Ha'e heta jey oiporu pe versíkulo diez, oñondive versíkulo trece pegua, “ára pahávo” ndive.
“‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Heta oĩta oñemopotĩta, ojeheja morotĩ hag̃ua, ha oñeha’ãta; ha umi hekoañáva ojapóta tekoaña hag̃uáicha: ha avave umi hekoañávagui noikũmbymo’ãi; ha umi arandu katu oikũmbýta…. Ovy’aite pe oha’arõva ha og̃uahẽva mil mbohapycientos treinta y cinco ára peve. Ha nde katu (Daniel) eho nde rape rupi pe paha peve: nde repytasóta pytu’u hag̃uáicha, ha repu’ãta nde rupi’ãme ára pahápe.’”
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
“Daniel ko árape oñembo’y hína ilótepe, ha ñande jaru hag̃ua chupe hendaguã oñe’ẽ hag̃ua tavayguakuérape. Ñane marandu osẽva’erã peteĩ lámpara hendýva ramo. ‘Upe ára-pe Miguel opu’ãta, pe mburuvicha guasu oñembo’ýva nde retãyguakuéra rehehápe; ha oĩta peteĩ jehasa asy araka’eve ndaipóriva’ekue peteĩ tetã oĩ guive pe ára peve; ha upe ára-pe nde retãyguakuéra ojesalváta, peteĩteĩ umi ojejuhúva ojehaíva pe kuatiañe’ẽme. Ha heta umi yvy ku’ípe okevagui opáyta, unos tekove opa’ỹvape, ha ambuekuéra ñemotĩ ha jejahéi opa’ỹvape. Ha umi arandúva overáta ára rendyicha; ha umi oguerúva hetápe tekojojápe mbyjakuéraicha opa ára g̃uarã.’”
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
“Ko'ã ñe'ẽ ohechauka pe tembiapo jajapova'erã ko'ã ára pahápe. Ndajajepysapéi ni mbyte rupi jepe. Ndarekói pe pu'aka tekotevẽva jajapo haguã pe tembiapo ojejapova'erãva. Tekotevẽ jaike tekovépe, jaike joajúpe. Ko'ág̃a, ko'ág̃aite, jajerureva'erã ñañembo'y hag̃ua upe tenda pype, upépe ñembyasy ha ñyrõ oikóva hag̃ua umi mba'e omimbivéva ñane rembiapópe. Ndoikói va'erã ñorairõ. Hi'araiterei hag̃ua ñañemoĩ hag̃ua Satanás ndive hembiapópe, ombotavy haguã umi tesa. Hi'araiterei hag̃ua ñahendu hag̃ua espíritu mbotavýva ha añáme'ẽ remimbo'éra.”
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
“Añembo’e chéve ha’e hag̃ua, pe Espíritu Santo ome’ẽ jave ñe’ẽ ha ñe’ẽmbyry, jahechataha peteĩ tembiapo ojejapóva ojoguáva pe ojejapóvape Pentecostés ára. Cristo rembijokuái omba’apóta arandu reheve. Ndojejuhumo’ãi peteĩ kuimba’e ko’ápe ha ambue amo oñeha’ãva omongu’i ha ohundi hag̃ua.
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
“‘Oñemoheñói mboyve pe decreto, ára ohasávo mboyve kapi’ícha, pe Ñandejára pochykue hatã ou mboyve pende ári, pe ára Ñandejára pochykue rehegua ou mboyve pende ári, peheka Ñandejárape, peẽ opa umi yvy arigua imba’eporiahuvereko ha ipy’aguapýva, pejapóva Hembijeypy; peheka tekojoja, peheka py’a guapy: ikatúne peñemokañy Ñandejára pochykue árape.’” Australian Union Conference Record, 11 de marzo de 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
Pe selado umi cien cuarenta y cuatro mil rehegua, ojehechaukáva Daniel jepy’apy setenta áño Babilóniape rupive, ojehechauka Daniel arandukápe, capítulo doce-pe, ha versículo diez-pe. Ko versículo oguereko pe “añetegua” réra tee, pórke ohechauka umi mbohapy paso ha’éva pe ñe’ẽ hebreo “añetegua” rekovecharã. Heta oñemopotĩta, oñembo morotĩta ha upéi oñeha’ãta. Daniel ha umi mbohapy imarangatuetéva oñemopotĩ kuri Tupã kyhyjégui capítulo peteĩme, pórke odesidi kuri ndokarumo’ãiha Babilonia rembi’u. Upéi ohechauka hikuái peteĩ hova ojejapóva iporãvéva ha ikyravéva umi okarúva Babilonia rembi’u gui. Ijovái hína Cristo tekojoja, ha’éva umi ao morotĩ. Upéi oñeha’ã kuri hikuái oike jave Nabucodonosor juicio-pe, ára pahápe.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
“Ára pahápe”, Daniel oñembo’y vove “ipehẽme”, “tuichaiterei oñembohetavéta Cristo rehegua arandu ha umi profesía hese oñe’ẽva” Tupã tavayguakuérape guarã. Nabucodonosor ohechakuaa “opa mba’épe arandu ha kuaapy rehegua”, Daniel ha umi mbohapy kuimba’e porãite “ojejuhu” hague “pa jevy iporãvéva opa umi pajeapohára ha mbyja rehegua ñemombe’úva oĩvagui opa irreínope.”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Daniel peteĩha kapítulo ohechauka umi cien cuarenta y cuatro mil jehasa, ohasáva peteĩ proceso de prueba mbohapy hendápe. Oñeñe'ẽvo upe proceso rehe, Hermana White he'i: “Ko'ã ñe'ẽ ohechauka pe tembiapo jajapóva'erã ko'ã ára pahápe. Nañakãrapu'ãi gueteri peteĩ mbyte jepe. Ndaipóri ñande rehe pe poder tekotevẽva jajapo hag̃ua pe tembiapo ojejapóva'erãva. Tekotevẽ jaike tekovépe, jaike joajúpe. Ko'ág̃a, ko'ág̃aitépe voi, ñañemoĩva'erã upe tenda-pe, mbyasy ha perdón ha'éta hag̃ua umi mba'e ojekuaavéva ñane rembiapópe. Ani hag̃ua oĩ ñorairõ.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Pe jehasa asy ogueraháva “opa ára” rehe, ogueraha pe mokõi testígo oikove jeývape Apocalipsis capítulo once-pe. Pe tembiapo jajapova’erã ko’ág̃a hína ñamoneĩ hag̃ua pe marandu 11 de septiembre de 2001 ha japáy hag̃ua, oñerrepresentaháicha umi kangue piru omano va’ekuére. “Tekotevẽ jaikove jeýma, ñañemojoaju.” Jajapóramo péicha, umi mba’e ojekuaavéva ñande rembiapópe ha’éta ñande “arrepentimiento ha perdón”. Pe mba’e ojekuaavéva ñande rembiapópe oñerrepresenta Daniel rehe capítulo nueve-pe, oñembo’e jave pe ñembo’e Levítico veintiséis-pegua, ojerure hag̃ua perdón ipekadokuére, ha ituvakuéra pekadokuére, ha upekuévo omoneĩ avei ha’e oguatata hague Tupã ndive oñemoĩ hag̃ua ojoavy guive pe desengaño omarkáva pe tiempo de demora ñepyrũ 18 de julio de 2020-pe. Avei tekotevẽ omoneĩ Tupã voi oguata hague hendive oñemoĩ hag̃ua ojoavy upe periodo aja pukukue. Daniel orrepresenta umi ohasa va’ekuépe peteĩ cautiverio de “setenta años”, 18 de julio de 2020 guive.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Umi setenta ary ha’e peteĩ símbolo umi “siete tiempo” oĩva Levítico mokõipa poteĩme. Crónicas aranduka ñanemomarandu umi setenta ary ha’e hague pe ára pukukue pe yvy “ovy’ataha” umi sábado rehe, ndikatúi va’ekue odisfruta ypy yma Israél ñemoñare kuéra ñepu’ãgui pe pacto oĩva Levítico mokõipa po rehe.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Ojejapo hag̃ua Ñandejára ñe’ẽ Jeremías jurúpe he’íva, pe yvy oiko hag̃ua pytu’úpe umi pytu’u ára; ha opa pe aravo oĩ aja nandi, opytu’u hag̃ua, ojejapo pe setenta ary. 2 Crónicas 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Peteĩ símbolo ramo peteĩ “desiérto” profético rehegua, umi “mbohapy ára ha mbyte” umi mokõi testígo Apocalipsis capítulo once pegua omanóva’ekue tapépe 18 de julio de 2020 rire, ha’e peteĩ símbolo umi “setenta ary” rehegua, ha avei peteĩ símbolo umi “siete tiempos” rehegua. Pe ñe’ẽme’ẽ “opa hag̃ua umi ára”, ha’e peteĩ símbolo umi ára profético opa hag̃uáre, umi oñembotyva’ekue Daniel kuatiañe’ẽme.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
1798-pe, Daniel kuatia oñemboyke’ỹva’ekue, ha Daniel oñembo’y ilótepe, oĩ hag̃uáicha oikuaaukávo iporupyrã.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“O Tupã ome’ẽ vove peteĩ kuimba’épe tembiapo ijojaha’ỹva ojapo hag̃ua, ha’e oĩva’erã ipo peteĩhápe ha tenda oñeme’ẽvape, Daniel ojapo haguéicha, oĩ hag̃uã katuete ombohovái hag̃ua Tupã ñehenói, ha oĩ hag̃uã katuete omoañete hag̃ua Ijepota.” Manuscript Releases, volúmen 6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
22 jasypa 1844-pe, oñembotývo Daniel aranduka, kapítulo ocho, versíkulo catorce-pe he’íva, Daniel aranduka oĩ jey ijapytépe. 1798 ha 1844 niko hína pe peteĩha ha mokõiha pochy ñemohu’ã, ha upévare ohechauka “siete tiempos” paha. “Ára pahápe” oĩva Daniel arandukápe ha’e peteĩ símbolo pe ñembyasy ñemohu’ã rehegua, upe ñembyasy ojehechaukáva “siete tiempos” rupive. Daniel kapítulo cuatro-pe, Nabucodonosor oikove peteĩ mymbaicha “siete tiempos” ohasárõ guare hi’ári. “Ára pahápe”, heko arandu ha mburuvicharã jevy oñeme’ẽ jey chupe.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Ha opa ára pahápe che, Nabucodonosor, amopu’ã che resa yvágare, ha che arandu oujey chéve; ha amomba’e guasu pe Yvateteguasúpe, ha amomba’eguasu ha amomba’e chupe oikovévape opa ára g̃uarã, ipo guýpe oĩva opa ára ndopamo’ãi hag̃ua, ha hekovia mburuvicha guasu ohóvo ñemoñare guive ñemoñarépe: Ha opa umi oikóva ko yvy ape ári ojehecha mba’e’ỹramoguáicha; ha ha’e ojapo hembipota hag̃ua umi yvágapegua aty apytépe, ha umi oikóva ko yvy ape ári apytépe: ha avave ndaikatúi ojoko ipo, térã he’i chupe: Mba’e piko rejapo? Upérõite che akãguapy oujey chéve; ha che rréino mimbipápe g̃uarã, che ñemomba’e ha che resa porã oujey chéve; ha che mbokatupyryhára ha che karai kuéra ou jeýma cherechávo; ha añemoĩ mbarete jeýma che rréinope, ha tuichaitereíva mburuvicha guasu oñembojoapy chéve. Daniel 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Oñemombeʼu pe ára paha oñemohuʼãha pe sellado ára umi cien cuarenta y cuatro mil rehegua haʼeha “árakuéra paha”, ha upévare ohechauka avei simbólikamente pe “setenta áño” oñemohuʼãha, ha avei pe “siete tiempo” rehegua. Upe jave, “arrepentimiento ha perdón” haʼéta umi mbaʼe ohechaukátava tembiapo umi yma omanóva tape ohasáva pe yvytyryrýi paʼũme, pe valle kanguekue piru omanóva rehegua.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Pe peteĩ cien cuarenta y cuatro mil rembiapo jevy hag̃ua ojehechakuaáva ojehechauka Ezequiel kapítulo nueve-pe, “opy’ahẽ ha osapukáirõ” ramo. Ñandejára retãyguakuéra omombe’úvo ha ohejaite jave iñangaipa tee, oikuaaukávo ha’e kuéra ojapo jey hague umi iñemoñare ypykue angaipa peteĩchaite, omboykévo hikuái iñemomba’eguasu ijeheguigua ha omoneĩvo hague oiko hague Ñandejára ndive ojoavy hag̃uáicha, ha avei Ha’e oiko hague hendivekuéra ojoavy hag̃uáicha pe ára oñembotapykuévo guive, julio 18, 2020-pe, upérõ ojehechakuaáta hikuái oguerekoha “diez veces” hetave pu’aka profético opa ambue arandúramo oje’eva’ekue pe rréino ryepýpe.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Pe ñemboty renda oñepyrũkuri Islam ñemosãso rupive ha upéi ijejoko rupive. Upe tembiapo opa pe oñepyrũhaguéicha, Islam ojemosãso jevy vove. Oñemosãso pe ñemboty ára kuéra pahápe, upéva Daniel-pe g̃uarã ha’e va’ekue Ciro decreto, ohenóiva kuimba’ekuérape osẽ hag̃ua Babilonia-gui. Upépe, pe mopotĩ ára kuéra pahápe, pe “decreto” domingo arapokõindy rehegua jehusgápe Tetã peteĩ reko Amerikayguápe, umi jeroviapýva ojehechakuaáta oguerekoha “pa ary peve hetave” marandu hag̃uáicha profetiko pu’aka.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Peimoĩ mombyryeterei Ñandejára jeju oútava. Ahecha ama paha ouha [pya’eterei] pyhare mbyte sapukáicha, ha pa veces ipokatuvéva.” Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
Ñañepyrũta Daniel kapítulo mokoĩ rehegua ñehesa’ỹijo pe artíkulo oúvape.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kóva hína pe pyhare mbyte sapukái, ome’ẽ vaʼekue pokatu pe ánhel mokõiha marandupe. Ánhelkuéra oñemondo yvágagui omombáy hag̃ua umi santo ikangýva ha oĩ hag̃uáicha oñembosakoʼi hag̃ua pe tembiapo guasu oĩvape henondépekuéra. Umi kuimbaʼe iñaranduve ha ikatupyryvéva ndahaʼéi vaʼekue tenonderãite oguerovia hag̃ua ko marandu. Ánhelkuéra oñemondo umi humilde ha oñemeʼẽmbáva gotyo, ha omokyreʼỹ chupekuéra osapukái hag̃ua: ‘Péina, ou pe Novio; pesẽ pehuguã hag̃ua hendive!’ Umi oñemoĩ vaʼekue ko sapukái rehe pyaʼe oho, ha Espíritu Santo pokatúpe omyasãi pe marandu ha omombáy ijoykeʼykuéra ikangýva. Ko tembiapo ndopytái vaʼekue yvypóra arandu térã mboʼekuaápe, síno Tupã pokatúpe; ha Isantokuéra, ohendúva pe sapukái, ndaikatúi vaʼekue oñemoĩ hese. Umi espiritualvéva raẽvete oguerovia ko marandu, ha umi ymaite guive omotenondéva pe tembiapo hikuái haʼe vaʼekue ipahápe oguerovia ha oipytyvõ ombotuicha hag̃ua pe sapukái: ‘Péina, ou pe Novio; pesẽ pehuguã hag̃ua hendive!’” Early Writings, 238.