Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daniel capítulo mokõi ohechauka Apocalipsis catorce pegua ángel mokõihápe. Upéicha rupi, ohechauka umi mbohapy prueba apytégui pe mokõiháva, oñerrepresentáva peteĩ prueba tembi’u rehegua ramo, upéi oúva peteĩ prueba jehechapy rehegua, ha opahu hag̃ua peteĩ prueba litmus reheve. Umi mbohapy prueba, ha’éva avei señalkuéra proféticos, oĩ Apocalipsis catorce pegua ángel peteĩha marandúpe. Oiko haguéicha Apocalipsis catorce pegua ángel peteĩha ndive, Daniel capítulo peteĩha avei oguereko umi mbohapy prueba.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Mokõiha prueba, térã pe mokõiha ánhel marandu, oñepyrũ pe peteĩha prueba paha gotyo. Mokõiha kapítulo oúva peteĩha kapítulo rire. Pe mokõiha prueba ñemohu’ã omoñepyrũ pya’e pe mbohapyha prueba. Pe ára pukukue ojehechaukáva mokõiha pruebápe oñembojoja va’ekue Daniel ñembyasykue setenta ary pegua rehe, oñepyrũva’ekue Jehoiakim jejopy rehe ha opa va’ekue Ciro he’íva rupive. Umi setenta ary paha oñemboja vove, Daniel oikuaa Tupã Ñe’ẽ profético rupive ipahaitéma hag̃uáicha.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Darío, Asuéro ra’y, medokuéra ñemoñare, oñemoĩ va’ekue mburuvicha guasu ramo caldeokuéra retã ári, iguapyha peteĩha arype; che, Daniel, ipoguapy peteĩha arype aikuaa hag̃ua kuatiañe’ẽnguéra rupive mboy arypa, Ñandejára ñe’ẽ ou hague proféta Jeremíaspe, omohu’ãtaha hag̃ua setenta ary Jerusalén ñehundi rehe. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel ohechauka Ñandejára retãyguakuérape umi ára pahápe oikuaáva mokõi’ỹre pe he’iséva simbólicamente umi setenta ary jejapyhýpe, ha upe jehechakuaa oiko mbyky hag̃uáicha umi setenta ary simbólicos opa mboyve. Ñandejára retãyguakuéra ontende porã pe jejapyhy setenta ary pukukue, ha pe Daniel ohechaukáva hína niko pe ñentende hag̃ua umi setenta ary ohechauka pe período profético oúva 11 jasyporundy 2001 guive pe léi domingo peve. Daniel-pe g̃uarã, umi ary opa vaʼekue Ciro decreto-pe, ha upéva umi ára pahápe ohechauka pe léi domingo Estados Unidos-pe.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Mbykymi pe léi domingo mboyve, Ñandejára tavayguakuéra oñemombáy pe entendimiento profético rehe, ojehechaukáva umi setenta áño simbólico rupive. Umi áño simbólico oñepyrũ Jehoiakim ndive, ha’eva omoherakuãva septiembre 11, 2001, upe ára, tercer Ay rehegua Islam ou vove, pe ánhel ipoderóso Apocalipsis dieciocho-peguáva oguejy ha omoherakuã Babilonia ho’aha. Babilonia je’a ohechauka pe marandu mokõiha ánhel rehegua, ha septiembre 11, 2001-pe oñepyrũ pe mokõiha arange de prueba umi okarúva pe kuatiañe’ẽ ñemi pe ánhel pópe oĩva. Upe período, ojehechaukáva umi setenta áño simbólico rupive, osegi pe léi domingo peve.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Oguahẽvo hi’aguĩ pe paha, oñehauka haguéicha Daniel rehe Darío arýpe peteĩhápe, Tupã tavayguakuéra oñemombáy mymba ñarõ ra’ãnga jehechaukaha rupi. Ha’ekuéra yma guive ontende vaʼekue peteĩva umi añetegua ojoajúva mymba ñarõ ra’ãnga jehechaukaha ndive, ha pe tembiapo oikuaáva hikuái michĩmi mboyve pe ángel mokõiha período profético pahápe, oñemokañy vaʼekue pytũmbýpe. Daniel ohesa’ỹijóvo Tupã Ñe’ẽ profética, ha upéi oikuaávo umi setenta áño he’iséva, oñemboguata chupe ñembo’épe, péichaite avei oñemboguata vaʼekue chupe ñembo’épe oikuaávo pe ñe’ẽmondo tekove térã mano rehegua Nabucodonosor ome’ẽ vaʼekue iñanga-kerayvoty ta’ãngarehegua rehe. Daniel kapítulo porundyhápe, Daniel kapítulo mokõihápe guáicha, Daniel oñembo’évo, ohupyty tesape profético.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Heẽ, che añembo’évo gueteri, upe kuimba’e Gabriel, ahechava’ekue ñepyrũrãme pe visiónpe, oveve pya’eterei hag̃uáicha oñemondo rupi, opoko cherehe ka’aru pe ofrénda jeikuave’ẽ jave. Ha’e che mbo’e ha oñe’ẽ chendive, ha he’i: Daniel, ko’ág̃a aju rombo’e hag̃ua reikuaa ha rentende hag̃ua. Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
Pe “katupyry ha entendimiento” oñeme’ẽva’ekue Dániel-pe oñembo’e aja, ojoaju porã pe iñembo’e reheve mokõiha kapítulope.
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 2:17–19.
Upéi Daniel oho hógape, ha oikuaauka ko mba’e Hananías, Misael ha Azarías-pe, iñirũnguérape, ojerure hag̃ua poriahuvereko yvága Jára pegua ko ñemimby rehe; ani hag̃ua Daniel ha iñirũnguéra omanomba umi arandukuéra Babilonia peguáva ambuéndi. Upérõ pe ñemimby ojehechauka Daniel-pe peteĩ visión pyhareguápe. Upéi Daniel oguerohory yvága Jára-pe. Daniel 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Línea ári, Daniel mokõi ñembo’e ha’e peteĩchante ñembo’e. Mokõivéva oñeme’ẽ tembiasakue ryepýpe, simbólikamente ohechaukáva pe prueba ojehecháva mokõiha ánhel rehegua, oikóva 11 jasyporundy ary 2001 guive pe léi domingo hi’aguĩva peve. Nebucodonosor omondýi hag̃uáicha ñemano rehe, ha Daniel oikuaágui profétikamente Jeremías setenta ary ha pe juramento Moisés rehegua siete veces, Daniel oñembo’e pe ñembo’e Levítico mokõipa poteĩmegua, ha ojerure Tupãme oikuaaukávo chupe pe paha secreto profético pe profecía bíblica rehegua. Pe secreto Juan ombohérava Revelación de Jesucristo.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Pe kapítulo nueve-pe, Daniel oĩ mokõi rréino ñemoambue mbytépe. Babilonia ho’a ramoite Medo-kuéra ha Persa-kuéra pópe, pórke kóva hína Darío arýpe peteĩha; upéicha rupi omoĩ Ñandejára tavayguakuérape ára pahápe pe ñemoambue punto-pe, ojehechaukáva’ekue pe ánhel peteĩha rembiapópe ha avei pe ánhel mbohapyha rembiapópe.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Pe movimiento Millerita Filadélfiagua ohasa Laodiceápe ary 1856-pe, ha pe movimiento Laodiceagua Future for America rehegua ohasa pe movimiento Filadélfiaguápe mbohapy árape ha mbyte omano rire tape ári Apocalipsis kapítulo once-pe. Pe prueba noñembotýiva’ekue pe movimiento Filadélfiagua Millerita-kuéra rehe 1856 guive 1863 peve, ojoaju va’ekue pe doctrina “siete tiempos” rehe.
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Pe prueba pe movimiento laodicense Future for America rehegua oĩ iñemoĩmbyre pe tekotevẽre ojehechakuaa hag̃ua hikuái iñesãso sarambipápe, ha upéi oike hag̃ua Leviticus mokõipa poteĩ ñembo’e ha jeikove reheguápe. Daniel oĩkuri pe ára guasu jeroviaha apytépe Babilonia ha pe imperio Medo-Persa mbytépe, ha michĩmi mboyve pe opa hag̃ua pe arýpa setenta ary rehegua ojehechaukáva Ciro decreto rupive. Pe setenta ary ha’e pe contexto Daniel ñembo’e rehegua, ha pe setenta ary ohechauka Moisés “siete veces”. Mokõivéva Daniel ñembo’e ojoaju pe ára guasu jeroviaha rehe ojehechakuaáva “siete veces” rupive pe primer ángel movimiento-pe, ha avei pe tercer ángel movimiento-pe.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
Pe “sekréto” ojehechaukáva Daniel-pe ha’e Nebucodonosor ta’ãnga jehechauka. Nebucodonosor ta’ãnga “sekréto” ára pahápe ha’e ohechauka hag̃ua poapy rréino, ndaha’éi irundy. Umi artíkulo mboyvegua oĩva pe aty “Pe poapyha ouva’ekue umi siete-gui” ryepýpe, ko añetegua ojehechaukáma. Upéva “sekréto” ryepýpe oĩ jehechauka pe punto de transición rehegua, araka’épa oguahẽ pe poapyha, ha’éva umi siete-gui. Nebucodonosor ta’ãnga “sekréto” ha’e pe hatĩngue añeteguáva protestantísmo rehegua ha pe hatĩngue republicanísmo rehegua ñemoingove jey moneĩ. Mokõivéva umi ñemoingove jey ohechauka peteĩteĩva umi hatĩngue ha’eha pe poapyha, ha katu ou umi siete-gui; ha pe transición pe poteĩha guive pe poapyhápe mokõivéva hatĩngue rehegua oiko pe contexto profético peteĩ prueba ojoajúva Moisés “siete tiempos” rehe. Pe transición oiko Daniel ohechaukaháicha, Ciro he’iha guive mboyve, upéva ohechaukáva pe léi domingo rehegua decreto Estados Unidos-pe. Upéi, pe léi domingo jave, movimiento pya’e rupi, pe papado kyhyje vai omano hag̃uáicha ojekutu va’ekue oñemboguejýva oñemyatyrõ jey, pe papado oiko rupi pe akã poapyha ha’éva umi siete-gui, ha’e avei ohasávo peteĩ transición profética, Nebucodonosor ta’ãnga Daniel capítulo mokõi-pe ohechaukaháicha.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Upévare Daniel oike Ariók rendápe, pe mburuvicha guasu omoĩ vaʼekue hag̃ua ohundi Babilóniape arandukuérape; ha oike heʼívo ichupe kóicha: Ani rehundi Babilóniape arandukuérape; chegueraha mburuvicha guasu renondépe, ha che aikuaaukáta mburuvicha guasúpe pe interpretación. Upérõ Ariók pyaʼe ogueru Danielpe mburuvicha guasu renondépe, ha heʼi ichupe kóicha: Ajuhu peteĩ kuimbaʼe Judá guigua apytégui, umi prisionéro apytégui, oikuaaukátava mburuvicha guasúpe pe interpretación. Mburuvicha guasu ombohovái ha heʼi Danielpe, hérava Beltesasar, Ndépa ikatu reikuaauka chéve pe che kérape ahecha vaʼekue, ha iinterpretación? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Peteĩ jevy pe pehẽngue ñemimby rehe oñeme’ẽ rire Daniel-pe, oñehenói mokõivéva héra, ohechauka hag̃ua ha’e ombojoajuha pe tavayguakuéra ñemoñare reheve, umi ára pahápe oike ramóva pe movimiento Filadelfiagua-pe, pe cien cuarenta y cuatro mil rehegua. Ha’e ohechauka Tupã rembiguái rekokatu, ojerurévo ani hag̃ua avave ojejuka ikatupyry’ỹ rehe “pe ñemimby” rehegua jaikuaa hag̃ua. Ikarácter oñembojoja hag̃ua Arioq ndive, peteĩ Nebucodonosor rembiguái, ohekáva mburuvicha guasu renondépe jehechakuaa oguahẽ hague Daniel-pe. Upéi Daniel ohechauka pe joavy oĩva pe profético añetegua jehechauka ha pe Babilonia aranduka’ikuéra mba’e apytépe, ombohováivo Nebucodonosor porandu peteĩ porandúpe; ha upéi, Arioq ndaha’éi hag̃uáicha, ndoiporúi iñentendimiento “pe ñemimby” rehegua ojeguerohory hag̃ua ijehe, upéva rangue omomba’eguasu yvágapegua Tupãme.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniel ombohovái mburuvicha guasu renondépe, ha he'i: Pe mba'e kañymíva mburuvicha guasu ojeruréva ndaikatúi umi arandu, umi mbyja rechakuaáva, umi paje apoha, ni umi adivino ohechauka mburuvicha guasúpe; ha katu oĩ peteĩ Tupã yvágape oikuaaukáva umi mba'e kañymíva, ha oikuaauka mburuvicha guasu Nabucodonosórpe mba'épa oikóta umi ára pahápe. Nde kéra ha umi visión nde akãme reguerekóva nde tupa ári, ko'ãva hína. Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel omoñepyrũ pe “ñemimby” rehegua he’íva, omombe’úvo ha’eha peteĩ “ñemimby” omyesakãva mba’épa oikóta umi ára pahápe. Pe ñemimby oguerekóva pe tembiasakue kañymby umi siete trueno rehegua omombe’u mba’épa oikóta umi ára pahápe. Pe ta’anga Nabucodonosor mba’éva ha’e peteĩ mba’e pe ñemimby ára pahápegua oñembojeke’ỹva sapy’ami mboyve pe período de prueba oñemboty hag̃ua. Oñemboguata hag̃ua peve pe período de prueba, oñemboyke’ỹ pe aravo jehasápe, mokõivéva yvy mymba rakã ojeporavo hag̃ua pe poapyha oúva umi siete apytégui, Daniel ohechaukaháicha Darío arýpe peteĩhape.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Ha nde, mburuvicha guasu, nde py’a rembipota oikéva ne akãme nde reñeno aja nde rupa ári, mba’épa oikóta ko’ẽrõ guive: ha pe oikuaaukáva umi mba’e kañymby oikuaauka ndéve mba’épa oikóta. Ha che rehe katu, ko ñemimby ndojehechaukaíri chéve araka’eve hag̃ua aikuaa hag̃ua mba’eveve ambue oikovévagui, síno umi oikuaaukátava pe ñemyesakã mburuvicha guasúpe rehehápe, ha ikatu hag̃uáicha nde reikuaa umi mba’e oĩva nde py’apýpe. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel omopyenda mokõiha pytyvõha rupive pe añetegua, Nebucodonosor kerayvoty reheguaha umi ára pahápe, he’ívo: “pe omombe’úva umi kañymby oikuaauka ndéve mba’épa oikótava,” “upe rire.” Upéi Daniel omyesakã pe kañymby ndojeheguíri oñeme’ẽ hague chupe, térã oreko haguére arandu ijyvatevéva oimeraẽ ambue yvypóragui, ha katu pe “kañymby” oñeme’ẽ Nebucodonosor-pe “umi oikuaaukátava hag̃ua pe ñemyesakã rehehápe.” Pe “kañymby” oñeme’ẽ umi ohechaukátava pe kerayvoty “ñemyesakã” Babilonia ruvicha guasu espiritual-pe umi ára pahápe hag̃ua. Pe kañymby oñeme’ẽva’ekue hekopete umi cien cuarenta y cuatro mil-pe g̃uarã, pe “kañymby” niko umi ára pahápe guarã, umi omoherakuãtava Babilonia ho’a paha. Upéi Daniel oikuaauka pe ta’anga-kerayvoty oñemokañyva’ekue pytũmbýpe, ha oguerúva’ekue pe tekove térã ñemano ñeha’ã.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Nde, che ruvicha guasu, rehecha, ha ehecha peteĩ ta’anga tuichaite. Ko ta’anga guasu, hendy porã eterei, oĩ kuri nde renondépe; ha ifórma niko ipyahýi hag̃ua. Ko ta’anga akãva hína óro potĩete, ikãnguéra ha ijyva kuéra pláta, hyeguasu ha hetã kuéra brónse, Ipy kuéra fiérro, ipy’apẽnguéra peteĩ hendápe fiérro ha ambue hendápe ñai’ũ. Rehecha vaʼekue peve peteĩ ita oñekytĩva po’ỹre, upéva ojapi pe ta’anga ipy’apẽnguéra rehe, umi fiérro ha ñai’ũgui, ha omongu’i chupekuéra. Upérõ pe fiérro, pe ñai’ũ, pe brónse, pe pláta ha pe óro, opẽmbaite oñondive, ha oiko yvýra ra’ỹi kuéra ojepyrũ hag̃ua trigo ñemongu’ihápe araro’y jave guáicha; ha yvytu ogueraha mombyry, ha ndaipóri véima hendaguã chupekuéra: ha pe ita ojapíva pe ta’anga rehe, oiko peteĩ yvyty guasu, ha omyenyhẽ opa yvy. Kóva hína pe kerayvoty; ha romombeʼúta pe heʼiséva pe ruvicha guasúpe renondépe. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Nabucodonosor kerayvokue ohechauka umi mburuvicharenda kuéra ñe’ẽmarandu marangatúpe oĩva la Bíbliape, ha’e oikove guive pe ára pahápe peve, upe jave umi cien cuarenta y cuatro mil, ojehechaukáva Daniel rupive iñemoĩporãme Nabucodonosor renondépe, ha avei pe ita oikytĩmbyre po’ỹre rupive, ombyaíva umi mburuvicharenda yvy arigua ta’angápe ojehechaukáva, upéi upéva oiko hag̃ua peteĩ yvyty omyenyhẽva opaite yvy. Pe kerayvokue rehegua va’ekue umi ára pahagua rehe, pe punto de transición profética-pe, upe jave umi cien cuarenta y cuatro mil-pe ojehechauka chupekuéra pe paha temimímarandu profético.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Haʼekuéra, pe asta Protestant teete rehegua poyvi ramo, upéi ogueraha hikuái pe ángel mbohapyha marandu peteĩ mundo omanombotávape. Upe marandu okakuaa ha oiko peteĩ sapukái hatã ramo pe léi domingo rehegua Estados Unidos-pe, pe mymba ñemonguʼe jeporuka oñemombarete jave. Upe decreto mboyve, umi Daniel ohechauka vaʼekue ára pahápe, ojejuhuvaʼerã hikuái mymba raʼanga ñehesaʼỹijo rovake. Upe ñehesaʼỹijo haʼe peteĩ ñehesaʼỹijo jehechapyre, ha oikotevẽ umi omýiva omoheñóiva pe léi domingo rehegua decreto ojehecha hag̃ua umi Daniel ohechaukapyrévape. Oñehaʼã hag̃ua hese kuéra ojekuaa hag̃ua oiporavópa hikuái pe tape divíno ohejáva chupekuéra ohecha hag̃ua pe taʼanga ñehesaʼỹijo okañýva pytũmbýpe. Iñehesaʼỹijo oike ipype ñemomirĩ tee ha ñemombeʼu angaipa. Oike ipype peteĩ jehechakuaa Daniel oñemeʼẽ hague chupe entendimiento hag̃ua kerayvoty ha visión rupi; pórke ndohenduséiramo hikuái Daniel ñeʼẽ osapukáiva desiértope, upéva haʼete umi Cristo ára guarépe omboykéva Juan el Bautista marandu.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Hermana White oikuaauka ñandéve Daniel ha Apocalipsis kuatiañe’ẽ ojokupytyha ojuehe, ha pe ñe’ẽ “complement” ha’e oiporúva he’ise ogueraha hag̃ua perfección-pe. Julio pahávo, ary 2023-pe, Judá ñemoñare León oñepyrũ oipe’a hag̃ua sello-kuéra pe Revelación Jesucristo rehegua, he’ihaguéicha ojapótaha pe período de gracia oñemboty mboyve. Péicha ojapóvo, Ha’e ohechauka añetegua bíblica-kuéra yma guive ojeikuaa porã va’ekue, ha ko’ág̃a ojeikuaava’erãha ára pahápe guare ñemohenda ryepýpe.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Peteĩva umi añetegua apytégui hína Apocalipsis 11 pegua mokõi testígo. Ambue katu hína pe tembiasakue ha’éva pe cumplimiento perfecto umi “siete trueno” Apocalipsis 10 pegua. Ha’e oguenohẽma añetegua umi línea sagrada de reforma-gui, oñe’ẽva pe desengaño 18 de julio de 2020 rehe. Ha’e oiporúma umi irundy waymark oĩva peteĩteĩva umi línea sagrada de reforma-pe, ohechaukáva pe tembiasakue pe ñemombarete rehegua pe primer mensaje guive pe juicio peve, peteĩ hendáicha ko’ág̃a peve araka’eve noñekuaái va’ekue. Daniel capítulo 2 ogueraha heta ko’ã concepto-kuérape perfección-pe, jepe ko’ã añetegua pypuku okañy pytũmbýpe umi ombotovévape g̃uarã ho’u hag̃ua pe metodología ojekuaaukáva Alpha y Omega ramo.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Ko mbo’apývo ko estudio Daniel capítulo mokõi rehegua, rombyatýta ha rombojoajúta umi añetegua ha tape rechaukaha oguahẽva iporãmbaitépe Daniel capítulo mokõime. Upéicha jajapóvo, jahechauka hína pe mba’e ñemimby ojehechauka va’ekue Daniel-pe pe visión pyhareguápe ohechauka ko’ã añeteguaete.
We will set forth the summary and conclusion in the next article.
Ñamoĩta pe mbykymi ha pe opa hag̃uápe ñepyrũrã ambue artículo-pe.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Ñandejára oreko umi tembiporu omoĩmbyréva ojuhu hag̃ua yvypórape hembiavykuérape ha hekojevýpe. Imaranduha kuéra oñemondo ogueraha hag̃ua peteĩ testimonio hesakãva omombáy hag̃ua chupekuéra ijapýra rekógui ha oipe’a hag̃ua iñentendimientorã ñe’ẽnguéra tekove rehegua hepyetevéva, Ñandejára Ñe’ẽ Marangatu. Koʼã kuimbaʼe ndahaʼéi vaʼerã opredikánteva año, síno ministrokuéra, tesape rerahaha, ñangarekoha jeroviapy, ohechátava pe mbaʼe vai oñemoĩva tenonderã ha omomarandútava tavayguakuérape. Haʼekuéra ojoguavaʼerã Cristo-pe ikyreʼỹ añetépe, iñarandu porãme, heko pyʼaguapýpe ojapo hag̃ua umi tembiapo tee tapichakuéra ndive—mbykymi hag̃uáicha, opaite hembiapo ministerial-pe. Haʼekuéra orekovaʼerã peteĩ joaju teovéva Ñandejára ndive, ha oikuaa porã eterei vaʼerã umi profesía ha umi mboʼepy porã ojeporúva Antiguo ha Nuevo Testamento-gui, ikatu hag̃uáicha oguenohẽ Ñandejára Ñeʼẽ ryru guasúgui mbaʼe pyahu ha ymaguare.” Testimonies, volúmen 5, 251.