A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Peteĩ ñe’ẽ térã peteĩ ñe’ẽjoaju oñembojey mokõi jey Ñandejára ñe’ẽ he inspiradópype ha’e peteĩ símbolo mokõiha ánhel rembiayhu marandu rehegua.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Ha pe mokõiha ary Ñe'ẽnguéra Nebucadnesar rréi guapy rehegua, Nebucadnesar ohecha hag̃ua umi kéra; ha upévare ipy'aguasu oñemondýi, ha ikéra ojepe'a chugui. Upémarõ pe rréi omanda ohenói hag̃ua umi pajehára, umi mbyja rehegua aranduha, umi mba'evaihára, ha umi Caldeoguápe, oikuaauka hag̃ua rréipe ikéra. Upéicha ou hikuái ha oñembo'y pe rréi renondépe. Ha pe rréi he'i chupekuéra: Che ahecha peteĩ kéra, ha chepy'aguasu oñemondýi aikuaase hag̃ua pe kéra. Daniel 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Pyhare “pytũmby” pyharegua mbytépe, Nabucodonosor ohecha peteĩ ta'ãnga iképe; ha katu ndaikatúi imandu'a pe ike rehe. Peteĩ pyhare pegua iképe ohecha peteĩ ta'ãnga; ha pe ta'ãnga rehegua ike ipytũmbaite va'ekue iñentendimientope guarã, ojoguaháicha pe pyhare pytũmbýpe ohecha haguépe pe ike.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Upéi ramo umi caldeo he’i mburuvichápe siríaco-pe: Mburuvicha, reikove hag̃ua opa ára; emombeʼu nde rembiguáipe pe kéra, ha ore rohechaukáta pe heʼiséva. Upérõ mburuvicha ombohovái ha he’i umi caldéope: Pe mbaʼe osẽma chehegui; peẽ ndapeikuaaukáiramo chéve pe kéra, ha pe heʼiséva avei, peẽ pejepeʼátapa pehẽnguépe, ha pene rógakue oikóta peteĩ yvytuʼỹ. Ha peẽ pehechaukáramo pe kéra, ha pe heʼiséva avei, pehupytýta chehegui jopói, myakãha ha tuicha terakuã; upévare pehechauka chéve pe kéra, ha pe heʼiséva avei. Daniel 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Pe prueba ta’ãngapy Nebucodonosor rehegua ningo peteĩ prueba ojejapóva hag̃ua ojekuaa hag̃ua máva ikatu ome’ẽ peteĩ marandu profético hekopete peteĩ ta’ãngapy pytũmbýpe oñemokañýva rehe, ha avei iñehesa’ỹijo pe sueño ryepýpe oĩva rehegua. Pe mokõiha ánhel rembiapoukapy, oñembojoajúva’ekue Pyhare Mbyte Sapy’a Hatãva rembiapoukapýre tembiasakue Millerita-pe, ojehechauka va’ekue Elías rupive pe ñeorairõhápe Monte Carmelo-pe. Upéva avei peteĩ prueba va’ekue ohechaukátava ndaha’éi añónte mávapa pe Tupã añetegua, ha katu avei mávapa pe proféta añetegua. William Miller, rehe Hermana White he’i hag̃uaicha hesakã porã ha’e oñeta’ãngahai hague Elías rehe, orrepresenta va’ekue Elías-pe Monte Carmelo-pe. Upéicharõ jepe, ndaha’éi William Miller voi upe oñerepresentáva, ha katu hetave umi tembiapoukapy ñehesa’ỹijo profética rehegua ha’e oñemboguata hague oikuaa hag̃ua. Monte Carmelo-pe, umi proféta tupã kuimba’e Baal rehegua ha umi proféta tupã kuña Astarot rehegua ojehechauka va’ekue proféta japuha. Umi Millerita rembiasakue-pe, umi tupão Protestante-kuéra ojehechauka va’ekue proféta japúramo, Monte Carmelo rupive oñeta’ãngaháicha.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Umi iglésia protestánte ohechaukáramo iñemboykeha William Miller rembiapoukapy kuéra ñemoñe’ẽ maranduhára rehegua gui, oiko hikuái Róma rajykuéra. Maranduhárape, peteĩ tajy ha’e ta’anga isýgui. Pe prueba umi protestánte ndohasáiva historia Millerita-pe ha’e pe prueba ohechauka ha omoheñóiva peteĩ ta’anga (tajy) mymbaguérape. Upépe ojehechauka pe hatĩ protestantísmo añeteguáva, oñemoĩvo mbohovái pe hatĩ protestantísmo apóstata-pe. Nabucodonosor ojerureva’ekue peteĩ ñemyesakã, ha upéicha ojapóvo, tekojoja yvágagui rupi oikeva’ekue omoheñói hag̃ua peteĩ jehechauka mokõivéva maranduhára japu ha añeteguáva rehegua.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Ha’ekuéra ombohovái jey ha he’i: “Toisãmbyhy mburuvicha guasu tomombe’u hembiguáipe pe kéra, ha ore roikuaaukáta pe he’iséva.” Mburuvicha guasu ombohovái ha he’i: “Añetehápe aikuaa peẽ pejoguaseha pe ára, pehechágui pe mba’e okañymaha chehegui. Ha peẽ ndapeikuaaukáiramo chéve pe kéra, peteĩnte voi pe decreto oĩ peẽme g̃uarã; peẽ pembosako’i niko ñe’ẽ japu ha ñembyai hag̃uáicha peñe’ẽ hag̃ua che renondépe, pe ára oñemoambue peve. Upévare, pemombe’u chéve pe kéra, ha aikuaáta ikatuha peikuaauka chéve pe he’iséva.” Daniel 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Umi ára de prueba ñemohu’ãme, pe joavy ojehechauka va’ekue Monte Carmelo-pe, ha 22 de octubre de 1844-pe, ojehechauka avei Daniel capítulo mokõi-pe. Umi mbohapy ta’ãnga profética Monte Carmelo, historia Millerita ha Nebucodonosor ra’ũva pe ta’ãnga rehegua-pe, pe énfasis oĩ pe interpretación profética hekopete rehe, ojehechaukáva Elías, Miller ha Daniel rupive. Pe sueño interpretación ha’e pe marandu ojeipe’áva pe historia-pe, upépe mokõi aty profeta rehegua ojehechauka.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Umi caldéokuéra ombohovái mburuvicha guasúpe ha he’i: Ndaipóri yvy ape ári avave ikatúva ohechauka mburuvicha guasúpe upe mba’e ojeruréva; upévare ndaipóri mburuvicha guasu, karai térã sãmbyhyhára ojeruréva ko’ãichagua mba’e peteĩ pajehára, térã mbyja rechaukahárape, térã caldéope. Ha pe mba’e mburuvicha guasu ojeruréva hasy eterei; ha ndaipóri ambue ikatúva ohechauka upéva mburuvicha guasu renondépe, ndaha’éiramo umi tupãnguéra, ha’ekuéra róga ndaha’éi so’o ndive. Upévare mburuvicha guasu ipochy ha pochy eterei, ha omanda ojuka hag̃ua opa umi arandukuéra Babilóniapegua. Daniel 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Karmelo Yvýpe, Elías omoĩ pe prueba, ha pe prueba haʼe omoĩ vaʼekue ndahaʼéi añoite ohechauka hag̃ua máva-pa pe Tupã añetegua, síno avei máva-pa pe proféta añetegua. Daniel, capítulo mokõihápe, umi caldeo-kuéra voi ohechauka pe prueba omoherakuãva pe joavy pe añetegua ha pe japu apytépe. Haʼekuéra omyesakã pe interpretación Nabucodonosor ohekáva ikatu hag̃uáicha ojekuaa Tupã rupive añoite, ha ndahaʼéi yvypóra rupive. Avei oñeʼẽ vai hikuái pe joaju oĩva Nabucodonosor ha umi iñarandúva jerovia rehegua ndive noĩporãiha, heʼívo: “mbaʼe ndahetáiva pe mburuvicha guasu ojeruréva.” Haʼekuéra oipota kuri pe mburuvicha guasu, ohechaukáva Estado-pe, ani oike pe religión rembiporúpe, upépe haʼekuéra ojehechakuaa hague autoridad-ramo. Ndahaʼéi oñemoĩva iglesia ha estado joaju rembipota kundaháre; oñemoĩ hikuái Nabucodonosor rehe, Estado rehegua ramo, ojerurévo oisãmbyhy hag̃ua pe iglesia. Ipyʼaguapýta hikuái peteĩ joaju iglesia-estado ndive, umi tendota religioso-kuéra oisãmbyhyramo pe estado ári. Pe prueba taʼanga mymba ñarõ rehegua niko upe rupi jaiporavo ñande destino eterno —Nabucodonosor raʼãnga kerayvotýicha— haʼe peteĩ prueba tekove térã mano rehegua.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Ha osẽ kuri pe ñe'ẽme'ẽ, tojejuka hag̃ua umi aranduha; ha ohekáva hikuái Daniel ha iñirũnguérape, tojejuka hag̃ua. Upérõ Daniel ombohovái akãguapy ha arandúpe Ariochpe, mburuvicha guasu guardia ruvichápe, osẽ va'ekuépe ojuka hag̃ua umi aranduha Babiloniaygua: ombohovái ha he'i Ariochpe, mburuvicha guasu ruvichápe: Mba'ére piko pe ñe'ẽme'ẽ pya'eterei osẽ mburuvicha guasúgui? Upérõ Arioch omombe'u Danielpe upe mba'e. Daniel 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Daniel oñehesape hag̃ua enténdo hag̃ua pe ta’ãnga gua’u gueteri ndojekuaáiva rekove ha ñemano rehegua circunstancia-kuéra rehe, ha’e ohechauka pe peteĩciento cuarenta y cuatro mil oñehesapeha pe añeteguáre oĩha hikuái pe tembiasakue mokõihápe ha techapyrãme pe mbohapy jey jeha’ãrã rapepegua. Péro Daniel ndaha’éi ohechaukánteva umi oiporavóva okaru hag̃ua pe tembi’u hekopete hag̃uánte, ha upévare ohasa porã va’ekue pe peteĩha jeha’ãrã, síno avei ohechauka pe yvypóra representante Tupã ome’ẽ va’ekue chupe peteĩ arandu porãite profecía bíblica rehegua.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ko’ã irundy mitã rehe katu, Tupã ome’ẽ chupekuéra arandu ha katupyry opaichagua ñemoarandu ha arandúpe; ha Daniel oguereko kuaapy opaichagua visión ha kérape. Daniel 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Jepe umi irundy hebreo jeroviapyrã ohasa porãramo jepe tembi’u rehegua prueba, Daniel oñeñemoĩkuri pe maranduha visión ha sueño-kuéra rehegua ramo. Daniel ohechauka pe maranduha profético, Elías, Juan el Bautista, Juan el Revelador, William Miller ha Future for America ohechaukaháicha. Pe maranduha profético araka’eve ndojepe’ái pe prueba profética-gui.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Cristo ára oikove, umi omboykéva Juan remimombe’u, ndaikatúi ojehepyme’ẽ hag̃ua chupekuéra Jesús rupive. Pe historia Milleríta-pe, umi omboykéva pe marandu peteĩha (ojejapóva William Miller rehecha hag̃uáicha), ndaikatúi ojehepyme’ẽ hag̃ua chupekuéra pe marandu mokõiha rupive. Mokõivéva historia-pe umi jeroviapýva ndohechakuaái moõpa ogueraha pe jehechaha rape. Umi temimbo’e ndoipotái ohecha pe kurusu, jepe oje’e porãramo chupekuéra upéva oikótaha. Umi Milleríta ndaikatúi ohecha pe tuicha ñembyasýpe. Daniel, Arioch oikuaaukávo chupe umi tekove ha ñemano rehegua oĩva Nabucodonosor ta’ãnga kerayvoty rehe ndive, ndoikuaái mba’épa pe kerayvoty ryepýpe térã moõpa ogueraha pe ta’ãnga jejopyrã. Pe oikuaáva añoite ha’e hague upéva peteĩ tekove ha ñemano rehegua. Upévare Daniel oikotevẽkuri tiempo ontende hag̃ua pe interpretación.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Upéi Daniel oike mburuvicha guasúpe rendápe, ha ojerure chupe tome'ẽ hag̃ua chupe tiempo, ha ha'e ohechaukáta hag̃ua mburuvicha guasúpe pe interpretación. Daniel 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniel ohechauka vaʼekue jerovia pe tembiʼu re (metodología) haʼe odesidi vaʼekue hoʼu hag̃ua pe prueba peteĩha-pe. Upévare oñemeʼẽ chupe tiempo, ojehuháicha avei umi temimboʼérape Cristo tiémpope. Pe tiempo oñemeʼẽ vaʼekue umi temimboʼérape haʼe kuri pe período oikehápe Cristo mano, oñeñotỹ, jeikove jey ha ijeupi ypy yvágape, mboyve Oñembyaty hag̃ua hendivekuéra pe tape Emaús gotyo, ha upéi jey pe koty yvatepe. Upéi pe tiempo pahápe Haʼe opytuʼu hiʼárikuéra Espíritu Santo.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ha he’i rire ko mba’e, opytu’u hi’ári kuéra ha he’i chupekuéra: Pehupyty Espíritu Santo. Juan 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezequiel oprofetisa, ha umi kangue omano vaʼekue oñembyatypa. Upéi Ezequiel oprofetisa jey, ha pe Espíritu Santo oipeju umi tete pyahu oñemoheñóiva ári, ha haʼekuéra opuʼã peteĩ ehérsito mbareteguasúicha. Cristo oipeju ramo umi disípulo ári, haʼe oipeʼa hag̃ua iñentendimiento.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Upéi he’i oipe’a hag̃ua chupekuéra iñakãrapu’ã, oikuaa hag̃uáicha hikuái umi Escritura. Lucas 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Maymáva proféta oñeʼẽ hína ko yvy paha rehe, ha Daniel ndahaʼéi peteĩ excepción. Pe aravo haʼe ojeruréva haʼe peteĩ periodo de tiempo ikatuhápe ohupyty kuarahy resape. Pe tiempo de espera umi Millerita-kuérape g̃uarã haʼe kuri pe ñembotavy peteĩha guive peve oikuaa hague hikuái oĩha pe tiempo de demora-pe, ojoajúvo Mateo capítulo veinticinco ha Habacuc capítulo dos profesía rehe. Pe historia pe tiempo de demora rehegua historia Millerita-pe oñekumpli pe segundo ángel marandu tiémpope. Daniel capítulo dos ohechauka pe historia peteĩchagua, upévare ijerure tiempo rehegua, profétikamente ojoaju umi Millerita-kuéra tiempo de demora ndive. Upévare, Daniel ijerure tiempo rehegua ha pe tiempo de demora umi Millerita-kuéra rehegua orepresenta pe tiempo de demora umi cien cuarenta y cuatro mil rehegua, oñepyrũva’ekue 18 de julio de 2020-pe.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Daniel ojerure tiempo ontende hag̃ua Nabucodonosor ra’ãngápegua kérape, ojehechauka Apocalipsis kapítulo once-pe umi mbohapy ára ha mbyte ramo, mokõi testígo oĩ jave omanóva tape mbytépe. Umi mbohapy ára ha mbytépegua tembiasakue Apocalipsis once-pe, umi mbohapy ára ha mbyte ohechaukáva simbólicamente peteĩ desiérto profético, oĩ peteĩ ñe’ẽ osapukáiva. Pe ñe’ẽ yvypóra rehegua, Consolador oipurúva omombáy ha omoingove jey hag̃ua umi kangue piru omanóva, ojehechauka Daniel rupive, chupe oñeme’ẽva pe revelación profética mba’épa ra’e pe kéra ha mba’épa ohechauka. Pe ñe’ẽ osapukáiva pe desiértope oñeme’ẽ kuri chupe pe entendimiento profético umi kéra ha visión rehegua, Daniel ohechauka haguéicha. Pe ñe’ẽ osapuka, upéicha ojekuaaukávo oñeme’ẽ hague chupe pe Maranduhára Pyhare Mbytegua, ha pe sapukái oñeme’ẽ pyhare mbytépe, upéva ohechaukáva pytũ.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Pyhare pypukuvévape pyhare mbyte pyte gotyo, pe ñeʼẽme (Daniel) oñemeʼẽkuri entendimiento peteĩ marandu oñeñuãvaʼekue pytũmbýpe. Pe mandamiento oñemeʼẽva pe ñeʼẽme (Ezequiel), haʼe profetisa hag̃ua umi kangue piru omanóva rehe. Ha ojapóvo upéicha, pe Consolador oñepytuʼu umi omanóva tape mbytépe, ha haʼekuéra “oikove jey”. Péro pe ñemoingove jey oñemboguata añónte ñemboʼe rupive. Pe ñemboʼe haʼe peteĩ techaukaha tape rehegua pe tembiasakuepe oñemoingove jey hag̃ua umi kangue piru omanóva oñejukáva tape mbytépe. Daniel proféticamente orrepresenta upe techaukaha, peteĩ hendápeite, pe techaukaha ojehechakuaaha hendápe.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Peteĩ jevy oñemombarete hag̃ua ñande apytépe añete Tupãrayhu ha marangatu rekove, upéva hína opa ñane remikotevẽ apytépe pe tuichavéva ha pya’evéva. Ñañeha’ã hag̃ua upéva reheva’erã ñane rembiapo tenondegua. Tekotevẽ ñañeha’ã mbarete Ñandejára jehovasa jahupyty hag̃uáicha, ndaha’éi Tupã ndopytáigui oheja hag̃uáicha ñandéve Ijehovasa, síno ndajajekatúigui jaresivi hag̃ua upéva. Ñande Ru yvágapegua oĩ hag̃uáicha tuichaite hag̃uáicha ome’ẽ hag̃ua Ijespíritu Santo umi ojeruréva chupe, hetave umi túva ha sy yvy arigua ikatúvagui ome’ẽ hag̃ua mba’e porã ita’ýrape. Ha katu ñande rembiapo hína, ñemombe’u, ñemomirĩ, ñembyasýpe jevy ha ñembo’e kyre’ỹ rupive, jajapo hag̃ua umi mba’e Tupã omoĩva’ekue condición ramo ome’ẽ hag̃uáicha ñandéve Ijehovasa. Peteĩ jevy oñemombarete jey hag̃ua oha’arõkuaa hag̃uánte ñembo’épe oñembohováivo. Pe tavaygua oikove aja péicha oikotevẽmbaitéva Tupã Espíritu Santo rehe, ndaikatúi omomba’e Ñe’ẽ ñemombe’u; ha katu pe Espíritu pokatu opoko vove ikorasõre, upémarõ umi ñe’ẽmondo oñeme’ẽva ndopytamo’ãi mba’e’ỹre. Oisãmbyhýva chupekuéra Tupã Ñe’ẽ mbo’epy rupive, Ijespíritu jehechauka ndive, ha ipy’a guapýpe oiporúvo arandu porã, umi oho ñane atyhápe ohupytýta peteĩ jeikove hag̃ua iporãitereíva, ha ogahápe ojevývo, oĩmbáta omyasãi hag̃uáicha peteĩ influencia hesãiva.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Umi yma guare tenondegua oikuaa mba’éichapa oñorairõva’erã Tupã ndive ñembo’épe, ha ovy’áva Espíritu oñehenóiva reheve. Péro ko’ãva ohasáma hína tembiapo renda guive; ha mávapa ojupi hína omyenyhẽ hag̃ua hendaguéta? Mba’éichapa oĩ pe ñemoñare okakuaáva? ¿Oñekonvertíma pikuái Tupãme? ¿Ñande piko ñañemombáy pe tembiapo oikóva pe santuario yvágape, térãpa jaha’arõ gueteri mbarete omomýiva ou hag̃ua tupao ári ñañemombáy mboyve? ¿Jaha’arõ piko jahecha hag̃ua opaite tupao oñembopyahu jeýva? Upe ára araka’eve ndohúimo’ẽi.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Oĩ tapicha oĩva iglesia-pe ndojevyíri gueteri, ha ndojoajúi mo’ẽrã kyre’ỹ, ipy’aite guive ha ipu’akapáva rehe. Tekotevẽ ñañepyrũ tembiapope peteĩteĩ ñandejehegui. Tekotevẽ ñañembo’e hetave ha ñañe’ẽ sa’ive. Tekovaígui henyhẽ ko mundo, ha tekotevẽ oñembo’e hag̃ua tavayguakuérape ani hag̃ua oñekontenta Tupãrayhu reko ra’ãngamínte rehe, ndorekóiva espíritu ha pu’aka. Jaikóramo ñañemoĩmbaitévo ñande py’a jehechápe, ñamboykévo ñane angaipa, ha ñamyatyrõvo ñane mba’evai jepokuaa, nañemopu’ãmo’ãi ñane ánga mba’e rei rehe; ñañeñangarekóta ñandejehegui, jaguerekóvo tapiaite pe ñeñandu ñane mbaretekue ouha Tupãgui.” Selected Messages, libro 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Ojerovia pe jeroviaha Daniel oiporavóvape guare hi’upyrãre, upéi oñemoinge peteĩ proceso jehecha hag̃uape oikotevẽva chupe oipuru hag̃ua pe metodología ojehechaukáva hi’upyrã rupive, tenonderãite opromete hag̃ua iTupã oikuaaukataha ha omyesakãta pe kérape, ha upéi ome’ẽ hag̃ua upe kéra rréipe. Ha’e oguereko va’ekue hi’upyrã añeteguáva, térã pe metodología añeteguáva, ha upéi ohechauka va’erã ijerovia jehechárupi oguerahávo marandu Nebucodonosor ta’ãnga kéra rehegua oĩva “pytũmbýpe” añetépe. Hembiapo upe rire, ha’e va’ekue ijerovia jehechauka jehechárupi, upérõ ojapo rupi pe fórmula divína Tupã tavayguakuérape guarã oñemoĩ jave hikuái pytũmbýpe.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Pe añánga rembipota pytũ ojaho’i umi oheja reívarã ñembo’e. Ta’ãnga’i ñemitymbegue porã’ỹva ojopy chupekuéra angaipa hag̃uáicha; ha opa ko’ãva oiko pórke ndoipurúi hikuái umi tekojoja Tupã ome’ẽva chupekuéra pe tembiapo marangatu ñembo’épe. Mba’ére piko Tupã ra’ykuéra ha tajýrakuéra ikangy térã ndohayhúi va’erã ñembo’e, oikóramo ñembo’e ha’e pe llave jerovia pópe oipe’a hag̃uáicha yvágape ñembyaty renda, upépe oñeñongatuhápe opa mba’e py’aguasu’ỹva Pokatu Pavẽgui? Ñembo’e’ỹ hag̃uáicha opa ára ha ñangareko kyre’ỹ’ỹ reheve, ñaiména ñane rembiapo hag̃ua ñane ñe’ẽrei ha ñañemomombyry hag̃ua tape porãgui. Pe ñande rovái oñeha’ã meme omboty hag̃ua tape pe poriahuvereko renda gotyo, ani hag̃uáicha ñande, ñembo’e kyre’ỹ ha jerovia rupive, jahupyty hag̃ua gracia ha pokatu ñañemoĩ hag̃ua tentasión rovái.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Nabucodonosor pyharekue soñópe oĩva pytũmby rehe, Daniel oñembyatypa mbohapy iñirũnguéra ndive ha oñembo’e.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Upéi Daniel oho hogápe ha omombe’u upe mba’e Hananíape, Misaélpe ha Azaríape, iñirũnguérape, ojerure hag̃ua poriahuvereko yvágagui pe Tupãgui ko ñeñemi rehe; ani hag̃ua Daniel ha iñirũnguéra omanomba umi arandu Babiloniaygua ambuekuéra ndive. Upérõ upe ñeñemi ojehechauka Daniélpe peteĩ visión pyhareguápe. Upéi Daniel omomba’eguasu yvága Tupãme. Daniel he’i ha ombohovái: Tojehovasa Tupã réra opa ára g̃uarã, opa ára arýpe; pórke arandu ha pu’aka imba’e hína; ha’e omoambue ára ha aravo; omboguejy mburuvichakuérape ha omoĩ mburuvichakuérape; ome’ẽ arandu umi arandúvape, ha kuaapy umi oikuaávape ñemyesakã. Ha’e oikuaauka umi mba’e pypuku ha kañymby; oikuaa mba’épa oĩ pytũmbýpe, ha tesape opyta hendive. Aguyje ndeve ha romomba’eguasu, che ru kuéra Tupã, nde rehe, reme’ẽ haguére chéve arandu ha pu’aka, ha ko’ág̃a reikuaaukáma chéve upe rojeruréva ndéve; pórke ko’ág̃a reikuaaukáma oréve pe rréi mba’e. Daniel 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Upéi Daniel oñemomba’e guasu vaekue Hendive “oikuaáva mba’épa oĩ pytũmbýpe.” Pe ñemongu’e oñemboguata hag̃uáicha léi domingo rehegua ohohína pytũmbýpe, ha umi ojapóva profesión ho’úvo pe tembi’u divíno oñeikotevẽ ohechakuaa pe mymba ra’anga ñemoheñói, ombosako’íva pe plataforma religioso ha político ombohapéva hag̃ua pe marca autorida papal rehegua.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Daniel mokõiha kapítulo ndaha’éi ohechauka hag̃uánte pe mokõiha ánhel rembiasakue Millerita rembiasakuepe, síno iporãve hag̃uáicha ohechauka hag̃ua pe mokõiha ánhel rembiasakue pe mbohapyha ánhel ñemongu’épe. Ojehechaporãvo Nabucodonosor ta’ãnga képe guare ñeha’ãme, ojehechauka pe mymba ra’ãnga ñeha’ã. Umi profético jepyta’ẽ Ñandejára retãyguakuéra oñemombáyha umi tekove ha ñemano rehegua circunstancia-kuéra gotyo, pe arapokõindy léi og̃uahẽ hag̃uápe, oñemombe’u porãiterei ha peteĩteĩháicha Daniel ha Apocalipsis kuatiakuérape.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Daniel ohechauka pe maranduhára orekóva historia rehegua, upépe osẽva pe marandu tekove térã mano rehegua, pe ta’ãnga képe guare rehegua. Ha’e oñembo’y pe tembi’u oikuaa hag̃ua guare ári, ha jerovia rupive he’i Tupã ikatuha oikuaauka pe visión; ha katu ojerure tiempo. Pe tiempo ha’e pe ára oha’arõha. Pe ára oha’arõha pahápe, oñeme’ẽ chupe kuaapy mba’épa oĩkuri Nabucodonosor képe pytũmbývape, ha ndaha’éi upéva añónte. Ndaha’éi añónte ohupytýva entendimiento pe ta’ãnga képe guare rehegua, upe ohechauka hag̃ua pe mymba ra’ãnga ha pe prueba hendivegua, síno avei omomba’e guasu Tupãme pe ára oha’arõha pahápe, Tupã “ome’ẽ arandu umi iñarandúvape, ha kuaapy umi oikuaávape entendimiento: Ha’e oikuaauka umi mba’e pypuku ha kañymby; ha’e oikuaa mba’épa oĩ pe pytũmbýpe, ha hendive oiko pe tesape.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Daniel oñemoĩ koʼápe omoĩvo iporopurahéi pe contexto-pe oĩhaguére peteĩ “mbaʼekuaarã jehepymeʼẽ”, pe ojuhúva capítulo doce-pe umi “arandúva” oikuaataha pe “mbaʼekuaarã jehepymeʼẽ”, ha avei omombaʼeguasu hag̃ua Tupãme haʼe omeʼẽ hague “arandu” ha “mbaʼekuaarã” umi “arandúvape”. Haʼe oñeʼẽ porãite hína umi kuñataĩ arandúvare, ha ombojoaju itiémpo pe are hag̃ua tiémpore. Haʼe omoĩ pe taʼanga ojejuhúva capítulo mokõi-pe directamente pe cumplimiento perfecto-pe pe are hag̃ua tiémpo Mateo veinticinco-pe pe tercer ánhel rembiapópe. Iñimportantetereivéva niko pe añetegua pe Apocalipsis kuatiañeʼẽ omombeʼúva mboyve pe tiempo de gracia ñembotýgui, Juan-pe ojeʼe hague ani hag̃ua osella umi ñeʼẽ umi profesía rehegua umi kuatiañeʼẽ Daniel ha Apocalipsis-peguápe, pórke haʼekuéra peteĩchagua kuatiañeʼẽ.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he’i chéve: Ani remboty’ỹi ko kuatiañe’ẽ marandu hag̃uagua ñe’ẽnguéra, hi’aguĩgui ára. Pe iñañáva, ta iñañave gueteri; ha pe ky’áva, ta iky’ave gueteri; ha pe hekojojáva, ta hekojoja gueteri; ha pe imarangatúva, ta imarangatu gueteri. Apocalipsis 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Pe ára ojeipe’áta hag̃ua Daniel ha Apocalipsis profesía-kuéra sello, ha’e pe ára jegueraha puku pe parábola umi diez virgen rehegua, ha upe ára ojehechauka Daniel jerure rupive toñeme’ẽ chupe tiempo. Ijerure tiempo rehegua oúrigue rire, oiko ñembo’e, ha upéva tekotevẽ ojejapo mboyve umi kangue piru omanóva ñemoingove jey. Pe período-pe ojehechauka haguépe pe aranduka ñembohetave ha pe ta’anga sueño rehegua ñentendekuaa, oĩva pytũmbýpe ñañuãmbyre, Tupã ojapo avei ambue mba’e Daniel rehe. “Ha’e oikuaaukáma umi mba’e ipypuku ha kañymby.” Pe mba’e kañymby pe historia Cry de Medianoche rehegua ha’e pe profesía Apocalipsis-pe ojeipe’áva sello pe gracia rokẽ oñemboty mboyve. Upe mba’e “ipypuku ha kañymby” ha’e “añetegua.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Pe añetegua oiko pe llave profética oñeavriáva pe mensahéro ojehechaukáva Daniel rupive, ha upéva oheja ojehechakuaa hag̃ua pe tembiasakue kañymbyva “umi siete trueno” rehegua. Pe tembiasakue kañymbyva ha’e mbohapy señal profética rembiasakue. Peteĩha ha’e peteĩ desilusión ha ipahagua avei ha’e peteĩ desilusión, ojehechaukaháicha pe tembiasakue Millerita-pe. Pe ñe’ẽ hebreo oñembohasáva “añetegua” ramo, ojapo va’ekue pe “Linguista Maravilloso”, ombojoajúvo pe peteĩha, paapyha ha ipahagua letra alfabeto hebreo-gui. Jesús ha’e pe peteĩha ha pe ipahagua, ha Ha’e hína pe “añetegua”. Pe ñe’ẽ apopyrã omoheñóiva’ekue pe “Linguista Maravilloso” rupive, ohechauka umi mbohapy señal profética ha’éva pe tembiasakue kañymbyva “umi siete trueno” rehegua, umi va’ekue oñemboty hag̃ua Daniel ojerure pe “tiémpo” rehe ha oike ñembo’épe.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Pe ñembyasy 18 jasypokõi 2020-pegua ha’e va’ekue pe waymark peteĩha, ha ohechauka pe ñembyasy ojoajúva mbohapy waymark apyte pe pahaitévandi, upéva hína pe léi domingo rehegua. Pe kuatiañe’ẽ mbytegua, pe kuatiañe’ẽ pahaapyha, ha’e peteĩ techaukaha pu’aka hag̃ua rehegua, ha avei ha’e pe waymark mbytegua techaukaha pe tembiasakue ñemiguáva umi siete trueno rehegua. Pe pu’aka hag̃ua rehegua ojehechauka umi virgen ñembotavy rupive pe Midnight Cry-pe, pe Midnight Cry niko hína pe waymark mbytegua pe tembiasakue mbohapy jepytasóvape 18 jasypokõi 2020, pe Midnight Cry ha pe léi domingo og̃uahẽ hag̃uáva pya’e. Voi oike vove pyhare mbyte, pe ára ñaha’arõha oike pe aravo pahaapyhápe, upépe pe jehechauka hesakãva umi virgen ñembotavy rehegua ojehechauka iñarandúgui ndorekoiha hikuái pe aséite óroguáva.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Pe “desiérto” simbólico umi “mbohapy ára ha mbyte” Apocalipsis kapítulo once-pe, Tupã tavayguakuéra ojehechauka oĩramoguáicha pe tembiasakue simbólica-pe pe ñe’ẽvai “siete tiempos” rehegua. Upe período pahápe, ha’ekuéra oikuaa va’erã oñemosarambipa hague, opeka hague, itúva kuéra opeka hague, oguata hague Tupã ndive oñemoĩ hag̃uáicha hese, ha Tupã avei oguata hague hesekuéra oñemoĩ hag̃uáicha hesekuéra. Upe jeikuaa omoakã va’erã chupekuéra oñembo’e hag̃ua pe ñembo’e Levítico veintiséis pegua. Upe jeikuaa tekotevẽha oñembo’e hikuái pe ñembo’e Levítico veintiséis pegua oñondive oho proféticamente Daniel ñembo’e rehe Daniel kapítulo mokõi-pe, ha oñemombe’u Daniel ñembo’e rupive kapítulo nueve-pe. Mba’érepa Daniel oñembo’e pe ñembo’e Levítico veintiséis pegua kapítulo nueve-pe oĩva’ekue hína pe jeikuaa ári ha’e oĩma hague pe setenta ary paha Jeremías profesía rehegua pe cautiverio Tupã tavayguakuéra rehegua.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Umi setenta ary oñondivepa ohechauka pe tembiasakue Tupã tavayguakuéra ñemboguata rehegua. Umi setenta ary ohechauka Malaquías capítulo mbohapy ñemopotĩ ha Cristo mokõi jeýnte omopotĩ hague pe tupão. Ohechauka avei pe ta’ãnga mymbaguasu rehegua prueba rembiasakue. Upe tembiasakue oñepyrũkuri 11 jasyporundy 2001-pe, ha opa pe arapokõindy ley pya’e oúvape. Upe periodo simbólico setenta ary paha gotyo, Daniel oheka peteĩ “tarrying time” ikatu hag̃uáicha oñembo’e. Iñembo’e oñembohováikuri oñemyesakã jave chupe pe marandu kañymby paha profecía rehegua. Upe jehechauka oukuri Tupã añetegua protestante tavayguakuéra gueteri oĩ aja pe “desierto”-pe, isarambiha ára pukukue 18 jasypokõi 2020 rire. Upe jave pe “añetegua” ojehechauka pe “ñe’ẽ osapukáiva desierto-pe”pe.
We will continue Daniel chapter two in the next article.
Ñande jajapóta Daniel capítulo mokõi rehegua pe artículo oúvape.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Upévare Ñandejára pochy hendy ko yvýre, ogueru hag̃ua hi’ári opaite ñe’ẽvai ojehaíva ko kuatiápe: ha Ñandejára oityvyro chupekuéra ijyvýgui pochýpe, pochy guasúpe ha ñemyrõ tuichaitépe, ha omombo chupekuéra ambue yvýpe, ko árape ojehechaháicha. Umi mba’e ñemiguáva niko mba’e Ñandejára ñande Jára rehegua; umi ojekuaaukáva katu ñande mba’e ha ñane ra’ykuéra mba’e opa ára g̃uarã, jajapo hag̃ua opaite ñe’ẽ ko léipegua. Deuteronomio 29:27–29.