The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
Daniel rembipykue paha oguerekóva umi mbohapy kapítulo pahápe. Umi kapítulo apytépe, pe peteĩha, ha avei pe paha umi mbohapy apytégui, omombe’u Daniel rembiasakue; ha pe kapítulo mbytegua omyesakã pe tembiasakue profétika oñe’ẽva pe mburuvicha yvategua japu rehegua, ipahápe oñembotuicha ha upéi ho’a hag̃ua. Pe kapítulo peteĩha ojogua pe pahápe; ha pe kapítulo mbytegua orrepresenta pe mburuvicha yvategua japu ñemoĩ vai. Daniel rembipykue paha, pe visión Hiddekel Ysyry rehegua, ogueraha Alfa ha Omega réra peteĩ techaukáramo, ha’eva pe Añetegua. Ñañepyrũvo ñahesa’ỹijo Daniel rembipykue paha, ñañepyrũta pe peteĩha versíkulogui.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Mbovy ary guasú Ciro, mburuvicha guasu Pérsiapegua, ojehechauka peteĩ mba’e Daniel-pe, héra oñembohérava Beltesasar; ha pe mba’e añetegua vaekue, ha pe ára ojepytasóva ipuku vaekue; ha’e oikuaa pe mba’e, ha oguereko arandu pe visión rehe. Daniel 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
Ko térape oĩ heta añetegua oñembyapýva ko ñe’ẽme. Peteĩha ha’e Daniel réra “Belteshazzar”.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Ha’e o umipe mburuvicha umi eunuco-kuérape omoĩva téra: Daniel-pe ome’ẽ Beltesasar réra; Hananías-pe, Sadrac; Misael-pe, Mesac; ha Azarías-pe, Abed-nego. Daniel 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
Daniélpe oñeme’ẽ vaʼekue héra “Belsasar” capítulo peteĩme, ha arakaʼeve noñehenóivéi chupe “Belsasar” ramo pe visión paha oñepyrũ meve. Upévare, Belsasar haʼe héra iñepyrũha ha ipahagua testimóniope. Pe téra ñemoambue profecíape ohechauka peteĩ símbolo pe relación pactual oĩva Tupã ha Itavayguakuéra apytépe. Ñandejára ojapo ramo guare pacto Abram ha Sarai ndive, omoambue hikuái héra Abraham ha Sara ramo. Omoambue avei Jacob réra Israel ramo, ha opromete omeʼẽtaha Itavayguakuérape ára pahápe guarépe peteĩ téra pyahu.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Sión rehehápe nañekirirĩmo’ãi, ha Jerusalén rehehápe ndapytu’umo’ãi, pe hekojoja osẽ peve tesapérõ, ha pe isalvasión tataendy hendy hag̃uáicha. Ha umi tetã ambue ohecháta nde rekojoja, ha opa mburuvicha guasu nde mimbipa; ha oñembohérata ndéve peteĩ téra pyahu, pe Ñandejára juru omoĩtava. Isaías 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
Filadelfiayguápe, ha’éva cien cuarenta y cuatro mil ára paha peguakuéra, Ha’e avei ojapo ko ñe’ẽme’ẽ.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Pe ipuʼakáva ajapóta peteĩ ytaʼy róga guasu che Jára pegua ryepýpe, ha nosemovéima upégui arakaʼeve; ha aháita hai hese che Jára réra, ha táva che Jára pegua réra, pe Jerusalén pyahu, oguejýva yvágagui che Jára rendágui; ha aháita avei hai hese che réra pyahu. Pe oguerekóva apysa, tohendu mbaʼépa Espíritu heʼi umi iglésia-kuérape. Apocalipsis 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
Proféta kuéra ohechauka Tupã tavayguakuérape ára pahápe, ha Abraham, Sara ha Israel-gui iñambuévo, pe he’iséva añetéva Beltesasar rehegua ndojekuaái. Pe téra Tupã ome’ẽva Itavayguakuérape ára pahápe ohechauka hag̃ua Ijokupyty ñe’ẽme’ẽ rehegua, ha’e peteĩ téra ndojekuaáiva pe ára peve Ha’e ome’ẽ meve chupekuéra upe téra. Pe téra Beltesasar ohechauka Daniel-pe ha’ehague Tupã tavaygua ojokupyty ñe’ẽme’ẽmegua Filadelfia-pegua ára pahápe, ha katu pe téra añeteguáva oñemi pe sélado peve, pe téra ojehai rupi iñakã renondépe, ha upépe avei ojehai pe séllo.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
Ha ahecha, ha péina, peteĩ Ovecha Ra’y oĩva yvyty Sión ári, ha hendive oĩ cien cuarenta y cuatro mil, oguerekóva Itúva réra ojehaíva ipy’aguapýpe. Apocalipsis 14:1.
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
Daniel ohenói Beltesasar ramo peteĩme ha upéi capítulo diez-pe, upéicha oñemombe’úvo ijehe peteĩ símbolo ramo pe ángel peteĩha rembiapo rehegua, ha pe ángel mbohapyha rembiapo rehegua avei; capítulo peteĩ, añetehápe, ohechauka pe ángel peteĩha marandu, ojehechauka haguéicha oikóvo porãite umi artículo tenondegua-pe. Upévare capítulo diez ohechauka pe ángel mbohapyha rembiapo, ha pe pueblo joajupegua ára pahápe guare. Upéi pe versíkulo ohechauka Beltesasarha peteĩ símbolo ramo umi oikũmbyvape pe arandu ñembotuichakue ojeipe’a va’ekue pe movimiento reformador oñepyrũva’ekuépe ary 1989-pe. Kóva ojehechauka pe énfasis oĩva rehe Daniel (Beltesasar) oikuaa va’ekue.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
Daniel ojekuaa hag̃ua pe “mba’e” “oñemoherakuã va’ekue Daniel-pe”, “ha pe mba’e añete vaekue, ha pe ára ojeporavóva ipukukue; ha’e oikuaa pe mba’e, ha oguereko ñemyesakã pe visión rehe.” Daniel oikuaa pe “mba’e”, ha avei “pe visión”. Pe ñe’ẽ hebreo “dabar” oñembohasa ko versículo-pe “mba’e” ramo, ha he’ise “ñe’ẽ”. Profétikamente pe “ñe’ẽ” ohechauka mokõivéva: pe visión “siete tiempos” rehegua, ha avei ohechauka Cristo-pe, ha’éva pe Ñe’ẽ. Mokõivéva, umi “siete tiempos” ha Cristo, hína pe Ita umi omopu’ãva rogami omboykéva, ha Daniel ohechauka peteĩ tetãygua oikuaáva mokõive elemento pe simbolismo pe Ñe’ẽ rehegua.
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
Daniel kapítulo 9-pe, versíkulo 23-pe jajuhu peteĩva umi versíkulo iñimportantetévagui ojoajúva umi profesía ára rehegua mokõi mil trescientos ary ha mokõi mil quinientos veinte ary rehegua ndive, umíva ojehechaukáva Daniel kapítulo 8, versíkulo 13-pegua porandu rupive, ha ñembohovái versíkulo 14-pe. Pe porandu he’i: “Mboy tiémpopa pe visión ‘chazon’ rehegua, ohechaukáva pe santuario ha pe ehérsito ñembopyrũrã yvýre, ojejapóva raẽ paganismo rupive ha upéi papalismo rupive?” Pe ñembopyrũrã yvýre ogueraha mokõi mil quinientos veinte ary, oñekumpli hag̃ua Levítico 26-peguare “siete tiempos.”
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
Pe mbohovái pe porandu oĩvape verso trecépe ha’e peve mokõi mil trescientos ary, upéi pe santuario ojepyrũ hag̃ua oñemopotĩ, pe ojepyrũ vaʼekue ojejahéi ha oñembohasavaʼekue hiʼári; ha pe visión “mareh” rehegua mokõi mil trescientos ary rehe, ombojoaju mokõivéva profecía ára rehegua; ha verso veintitréspe, Daniel nuevepe, Gabriel ogueraha Daniel-pe oikuaa hag̃ua pe relación oĩva mokõivéva visión apytépe.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Nde ñembo’e ñepyrũme osẽ kuri pe ñe’ẽmondo, ha che aju ahechauka hag̃ua ndéve; nde niko rehayhueterei hag̃ua: upévare, eikuaa porã pe mba’e, ha ema’ẽ porã pe visión rehe. Daniel 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
Pe ñe'ẽ oñembohasáva mokõivéva “entende hag̃ua”, “ohechakuaa hag̃ua” pe versíkulope ha'e pe ñe'ẽ hebrea “biyn”, ha he'ise “omboja'o hag̃ua iñakãme”. Gabriel omomarandu Danielpe tojapo hag̃ua peteĩ ñemboja'o iñakãme “pe mba'e” ha “pe visión” apytépe. “Pe visión” pe versíkulope ha'e pe ñe'ẽ hebrea “mareh”, ha upéva hína pe visión umi mokõi sua ary ha mbohapy sua ary rehegua oñemohu'ãva 22 jasypa 1844-pe. Pe ñe'ẽ hebrea oñembohasáva “mba'e” ramo, ha'e pe peteĩchagua ñe'ẽ oñembohasáva “mba'e” ramo avei pe versíkulo peteĩháme, pe kapítulo diez-pe. Ha'e pe ñe'ẽ hebrea “dabar”, ha ohechauka pe visión umi mokõi sua po sua ha mokõipa ary rehegua, upéva avei oñemohu'ãva 22 jasypa 1844-pe.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
Pe capítulo diez, versíkulo peteĩme, Tupã pactopegua tavayguakuéra ára pahápe ojehechauka Beltesasar rupive, ha’ekuéra ontende pe kuaapy oñembohetavéva og̃uahẽ va’ekue ára paha jave ary 1989-pe, upéva oheja hag̃uáicha ichupekuéra ontende hag̃ua mokõi visión joaju, umi Millerita kuéra pe movimiento ánhel peteĩha guápe katu iñakãrapu’ã mbyky hag̃uánte ontende va’ekue. Pe versíkulope, pe visión ojehechaukáva “mba’e” ramo ojehechakuaa pe profecía ipukuvéva mokõivévaguiha, mokõi ñe’ẽmondo pe versíkulope “mba’e” rehegua mbytepe, Daniel oikuaauka pe ára oñemoĩmava pe “mba’épe” g̃uarã (pe dabar) hague “puku”, pe visión (mareh) rehegua ndive oñembojojávo.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ciro, mburuvicha guasu Persia-pegua, mbohapyha áñope ojehechauka peteĩ mba’e Daniel-pe, héra oñembohérava Beltesasar; ha pe mba’e añete va’ekue, péro pe ára oñemoĩmava ipuku va’ekue; ha’e oikuaa pe mba’e, ha oreko kuaapy pe visión rehe. Daniel 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
Pe añetegua iporãva “siete tiempo” rehegua, ha’éva pe profecía aravo pukuvéva umi Millerita omombeʼúva’ekue, oñemboyke Adventismo Laodiceaguápe peteĩ pasáhe rehe oñemopyenda hag̃uáicha, haʼekuéra ombojere ivaípe hag̃ua hag̃ua hikuái ijehundi hag̃uáicha. Oñemboykévo “siete tiempo” pe ñepuʼãme ary 1863-pe, ndahecháiri mokõi profecía joajuha, ha ikatu año térã oipota año ohecha pe pasáhe oúvape oñemombeʼuha umi mokõi mil trescientos ary.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
“Pe temimbo’e kuéra rekove oikovéva opredikávo ‘pe marandu porã mburuvicharã guigua’ Cristo ou ypykue jave, oreko ijojaha peteĩcha umi omomarandúva hembiguái jeju mokõiha rehegua rekove rehe. Umi temimbo’e kuéra osẽ haguéicha opredika: ‘Aravo oñembotýma, Tupã mburuvicharã hi’aguĩma,’ upéicha avei Miller ha iñirũnguéra omombe’u vaʼekue pe pukukuevéva ha ipahaguéva aravo profético ojehechaukáva Biblia-pe og̃uahẽmbaitemaha, huísio hi’aguĩmaha, ha pe mburuvicharã opaʼỹva oñepyrũtaha. Umi temimbo’e kuéra ñemomarandu aravo rehegua oñemopyenda vaʼekue umi setenta semana Daniel 9-pe. Pe marandu omeʼẽva’ekue Miller ha iñirũnguéra omombe’u Daniel 8:14-pe umi 2300 ára opa paha, upévagui umi setenta semana ha’e peteĩ parte. Mokõivéva ñemomarandu oñemopyenda peteĩteĩ peteĩ parte iñambuéva oñekumpli rehe pe peteĩva profecía tuicha aravo rehegua.” The Great Controversy, 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
Ani hag̃ua pe lógica oĩva ko pehẽngue pahápe. Adventismo Laodicense nombo’éi ko yvy arigua kuérape umi Millerita-kuéra opensaha pe santuario oñemopotĩ va’erãha pe santuario yvagapegua, pórke ha’ekuéra, ha maymáva oipotáva oma’ẽ pe registro histórico rehe, oikuaa umi Millerita-kuéra oguerovia hague pe santuario oñemopotĩ va’erãha ha’eha ko yvy. Pe pehẽngue Adventismo Laodicense ombojere ivaíramo hag̃ua ijehegui hína kóva: “upéicha Miller ha iñirũnguéra omomarandu hague pe período profético ipukuvéva ha ipahaguéva oñembohecháva Biblia-pe oĩma hag̃ua opávo”, ha ha’ekuéra insistí hese kóva ha’eha umi dos mil trescientos ary Daniel capítulo ocho, versículo catorce-pe.
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Adventismo rembiasakue kuatiakuéra tee ohechauka umi mbohapy sa Miller guigua oporombo’éva MAYMÁVA oiporu hague pe ta’anga ary 1843 guare ipresentasiokuérape, ha hesakãiterei pe ta’angápe, ha ambue testimonio histórico-pe avei, pe “siete tiempos” (mokõi su quinientos ha veinte ary) hague pe profesía ha’ekuéra ohechakuaa va’ekue “pe período profético ipukuvéva ha paha”, ha “oñemohu’ã hag̃uáicha”. Iñe’ẽrendu’ỹre hague ary 1863-pe rupi, omboykérõ guare pe ita pyenda “siete tiempos” rehegua, ko’ág̃a ojeroviarei hikuái hesa’ỹijópe Hermana White ohaijeyha pe tembiasakue oñemopyendámava pe pasáhe The Great Controversy guive.
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
Daniel capítulo diez, versículo peteĩpe, Belteshazzar ohechauka Tupã tavayguakuéra ára pahápegua, haʼekuéra oikuaa hag̃ua mokõivéva pe porandu ha pe mbohovái oĩva Daniel capítulo ocho, versículos trece ha catorcepe, pe Hermana White ohechauka vaʼekue Advento jerovia pyenda ha iteko ykére guasuvéva ramo. Pe taʼanga Daniel ohechaukáva upe versículope, haʼe ohechauka peteĩ joavy Tupã tavayguakuéra pactopegua ára pahápegua apytépe, ha Adventismo Laodicense apytépe; koʼãva ningo umi oikuaáva pe arandu hetave hag̃ua ary 1989-pe.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ciro, mburuvicha Persia pegua, mbohapyha áñope oñembyajúkuri peteĩ mba’e Daniel-pe, hérava Beltesasar; ha upe mba’e añete va’ekue, ha pe ára oñemoĩmbyréva puku; ha’e oikuaa upe mba’e, ha oreko kuaapy pe visión rehe. Daniel 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
Pe peteĩha ha’e ñepyrũ pe visión oñeme’ẽva ysyry Hidékel ykére, ha upéva opa capítulo doce-pe. Upépe jajuhu Daniel kuatiañe’ẽ ñemboty’ỹ ára paha jave; upévare, pe techaukaha Daniel oikuaaha mokõivéva pe “mba’e” ha pe “visión”, ojoaju umi oikuaáva ndive, ha umi oñemombe’úva “arandúva” ramo, iñambuéva umi ndoikuaáivagui, ha oñemombe’úva “aña” ramo. Capítulo doce-pe, versículo diez-pe, ojehechauka pe joavy oĩva ko mokõi aty apytépe.
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. Daniel 12:10.
Heta etáva oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi iñañáva oñembyai hag̃uáicha ojapóta iñañáva: ha avave umi iñañávagui ndoikuaamo’ãi; ha umi arandu katu oikuaáta. Daniel 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
Umi “arandu” oikũmby, ha umi ñaña ndoikũmbýi; ha pe ñeʼẽ oñembohasáva “oikũmby” ramo haʼe upe ñeʼẽ voi ñande jahechakuaáva capítulo nueve, versículo veinte y tres-pe. Haʼe pe ñeʼẽ hebreo “biyn”, heʼiséva ombojaʼo hag̃ua iñakãme. Umi ñaña noikũmbýi pe arandukaʼe hetave hag̃ua, ndoipotái rupi ojapo upe ñemboyke hag̃ua iñakãme umi mokõi visión, haʼéva umi añetegua Beltesasar ojehechakuaahápe oikũmbyha versículo peteĩme, ojehero jave ichupe Beltesasar ha ndahaʼéi Daniel ramo. Versículo peteĩme ojehechakuaa chupe Tupã tavayguakuéra ára pahápe guáicha, ha avei ojehechakuaa chupekuéra umi oikũmbýva umi mokõi visión, Tupã tavayguakuéra ojapo vaʼerãva hese kuéra peteĩ ñemboyke iñakãme. Jesús ohechauka peteĩ mbaʼe paha pe iñepyrũ rupive, ha capítulo doce-pe, umi arandu haʼe umi oikũmbýva pe profesía mokõi mil trescientos ary rehegua, ha ijoaju hag̃uáicha hag̃ua “ipukuvéva ha ipahaguéva” profesía ára rehegua ndive, haʼéva mokõi mil quinientos veinte ary.
We will continue our study of Daniel’s last vision in the next article.
Romoĩta ñande estudio Daniel pehẽngue paha guigua rehe pe artíkulo oúva-pe.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retãgua oñehundi kuéra aranduka’ỹre: nde remboykégui pe kuaapy, che avei romboykéta, ani hag̃uáicha nde pa’i chéve g̃uarã: nde nderesaráigui nde Jára léigui, che avei cherasaráita ne ra’ykuéragui. Oseas 4:6.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Peẽ avei, ita oikovéva ramo, peñemopuʼã peteĩ óga espiritual ramo, peteĩ saserdócio marangatu ramo, peikuaveʼẽ hag̃ua hag̃ua mymbajuka espiritual, Ñandejárape oguerohorýva Jesucristo rupive. Upévare avei ojehai vaʼekue Ñandejára Ñeʼẽme: “Péina ápe, amoĩ Siónpe peteĩ ita akã yvytygua, poravopyre ha hepyetereíva; ha upe hese ojeroviáva noñemotĩmoʼãi.” Upévare, peẽ pejeroviáva guarã, haʼe niko hepyeterei; ha umi naiñeʼẽrendúivape guarã katu: “Pe ita umi omopuʼãva omboykéva, upéva voi oiko akã yvytyguáicha”, ha “peteĩ ita omoñepysangáva, ha peteĩ ita guasu omoñepyrũ hag̃ua jejopy vai”; haʼekuéra oñepysanga pe Ñeʼẽre, naiñeʼẽrendúigui; upévarã avei oñemoĩ kuri. Peẽ katu peiko peteĩ ñemoñare poravopyre, peteĩ saserdócio mburuvicha guasu rehegua, peteĩ tetã marangatu, peteĩ tavaygua ijojahaʼỹva; peikuaaukávo peẽme pehenói vaʼekue pytũmbygui imbaʼeporãiteva tesape hechapyrãvape. Ymave ndapeikói vaʼekue peteĩ tetã ramo, koʼág̃a katu peẽ hína Ñandejára retãygua; ndapehupytýi vaʼekue poriahuvereko, koʼág̃a katu pehupytyma poriahuvereko. 1 Pedro 2:5–10.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
Ha peipapa peñemoĩ Ñandejára pya’e’ỹha pe salvaciónha; upéicha avei ñane ryvy Paul, jahayhúva, arandupy oñeme’ẽva’ekue chupe he’iháicha, ohaiva’ekue peẽme; ha avei opa iñe’ẽmarandu kuérape, oñe’ẽvo ipypekuéra ko’ã mba’ére; umívape oĩ heta mba’e hasýva oñentende hag̃ua, umi ndoikuaáiva ha ndopyta mbaretéiva ombojere vaíva, ojapoháicha avei ambue Escritura kuéra rehe, hag̃ua hag̃uáme hag̃ua hikuái. Peẽ, upévare, ahayhuetéva, peikuaágui ko’ã mba’e yma guive, peñangareko ani hag̃ua peẽ avei, pejeguata hag̃uáicha umi tekoañáva jejavy rupi, ha pe’a pende mbaretepy guive. 2 Pedro 3:15–17.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
Koʼã mbaʼére nemanduʼa hag̃ua chupekuéra, remokyreʼỹvo chupekuéra Ñandejára renondépe ani hag̃ua oñorairõ ñeʼẽre, ndaiporihápe mbaʼeve iporãva, ha upéva rangue ombyaívo umi ohendúvape. Eñehaʼã ejejuhu hag̃uáicha Ñandejára renondépe neporã hag̃uáicha, peteĩ tembiapohára noikotevẽiva otĩ, ombojaʼo porãva añetegua ñeʼẽ. Ha ejehekýi ñeʼẽ kyʼa ha rei reheguágui; umíva niko okakuaavéta hetave hag̃ua tekovai hag̃ua. 2 Timoteo 2:14–16.