We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Ñamoñepyrũma jahechajey hag̃ua Daniel pe visión paha, jahechakuaávo Daniel-pe peteĩ símbolo ramo Tupã tavayguakuéra ára pahapegua pacto rehegua, ha roipurúkuri pe téra peteĩha joajúpe pe kapítulo pahándi ñañepyrũ hag̃ua jahechakuaa umi mba’e rechaukáva profético umi tavayguakuéra ára pahapegua rehegua ojehechaukáva Beltesasar rupive. Tupã tavayguakuéra ára pahapegua pacto rehegua ohechauka umi Millerita-kuérape pe ángel peteĩha movimientopegua, ha umi cien cuarenta y cuatro mil-pe pe ángel mbohapyha movimientopegua. Umi Millerita-kuéra ombohovái pe parábola umi diez vírgenes rehegua, ha upéva pe parábola ojerejey ára pahápe peteĩteĩva letra peve.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñeñe’ẽ chéve umi diez kuñataĩ ñemombe’upy rehe, cinco ijarandu vaʼekue ha cinco itavy vaʼekue rehe. Ko ñemombe’upy oñekumpli vaʼekue ha oñekumplíta iñeʼẽteete peve, pórke oreko peteĩ aplicación especial ko ára guarã, ha, mbohapyha ánhel maranduicha, oñekumpli vaʼekue ha osegíta añetegua koʼag̃agua ramo pe ára paha peve.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Mokõivéva pahápe oĩva mokõi ñemongu’e rembiasakue ha’e Adventismo rembiasakue.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez virgen rehegua Mateo 25-pe ohechauka avei pe experiencia tavayguakuéra Adventista rehegua”. El Conflicto de los Siglos, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Umi Millerita-kuéra ohechauka pe ánhel peteĩha rembiapo, ha ijehasa avei ojehechauka vaʼekue Filadelfia tupaópe. Áño 1856-pe, pe Millerita Filadelfiagua rembiapo ohasa pe Laodiceagua rembiapópe, ha pe puʼakápe 1863-pe, upéi ohasa hag̃ua pe Laodiceagua iglesia Adventista del Séptimo Día-pe.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Umi cien cuarenta y cuatro mil ohechauka pe ñemongu’e ángel mbohapyha rehegua, ha ijehasa’asy ojehechauka avei Filadelfia tupão rupive. Áño 1989-pe, Daniel kuatiañe’ẽ ojeipe’a Laodicea-peguápe, Tupãrape mokõiha ára Adventista del Séptimo Día-pe; ha jasyporundy 11, 2001-pe, oñepyrũ Laodicea adventista ñemongu’e; ha jasypokõi 2023-pe, oguahẽ jevy pe jejere Filadelfia ñemongu’épe.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Beltsasar, térã Daniel, ohechauka pe movimiento Filadélfiagua ára pahápe, ombojevy jeyva movimiento Filadélfiagua umi Millerita-kuéra rehegua “pe kuatia letra reheveite.” Pe peteĩha versíkulo pe visión paha rehegua ohechauka umi tapicha ára paha guápe, ha pe testimonio paha pe visión paha rehegua oĩva’erã peteĩcha pe testimonio peteĩha pe visión paha rehegua ndive. Pe proceso ñemopotĩ rehegua Daniel capítulo doce-pe ohechauka pe arandu hetaveha, ha mokõi aty upeicharõ osẽva. Beltsasar ha’e pe ta’ãnga pahaite umi arandu porãva ára paha guápe guarã. Daniel capítulo doce-pe oĩ por lo menos cinco añetegua profétikava, ha’éva ancla pe movimiento Millerita-pe g̃uarã, ha umíva oñembojevy jeyva’erã pe movimiento ángel mbohapyha pegua.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Peteĩha hína pe proceso ñemopotĩ rehegua omoheñóiva mokõi aty ohechaukáva guasu hag̃uáicha, ha upévare omohu'ã pe ñe'ẽanga umi pa'ũ porundy virgen rehegua mokõivéva iñepyrũrã ha iñemohu'ãrã guasúpe.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:4, 9, 10.
Ha nde, Daniel, emboty ha esella pe kuatiañe’ẽ, opa paha ára peve: heta oñani hag̃ua ko’ápe ha upépe, ha arandu hetave hag̃ua.... Ha he’i: Tereho nde rape rupi, Daniel: umi ñe’ẽ niko oñemboty ha ojesella opa paha ára peve. Heta oñemopotĩta, oñembo morotĩta ha oñeha’ãta; ha umi iñañáva katu iñañátante; ha avave umi iñañávagui noikũmbymo’ãi; umi arandúva katu oikũmbýta. Daniel 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Pe iñambue ojoavýva umi iñarandúva ha umi hekoañáva (itavýva) apytépe oñemopyenda hína iñarandupy rehe, térã ikatupyry hag̃ua oñemboja hag̃ua akãme pe jeikuaapy oñembohetavéva ojeheja hag̃uáicha ojehecha “paha ára” jave, taha’e 1798-pe umi Millerita-kuérape guarã, térã 1989-pe umi cien cuarenta y cuatro mil-pe guarã. Ñandejára tavayguakuérape tekotevẽ oikuaa Adventismo ha’eha pe tembiasakue oñeñe’ẽva umi diez virgen parábola rehegua, pórke upéva’ỹre ndohykýimo’ãi hikuái oikuaa hag̃ua araka’épa og̃uahẽ pe “paha ára” pe generación paha-pe g̃uarã, térã mba’épa raka’e pe marandu upe jave ojeipe’áva’ekue. Ndajaikuaáiramo pe experiencia adventista ha’eha peteĩ proceso de prueba mbohapy jepytasópe oñemopyendáva, peteĩ añetegua oñembotuicháva mbeguekatu rupive, ha upéva ogueraháva peteĩ resultado “tekove térã mano”-pe, ndaikatúi oñemohu’ã porã pe tẽi yvate oñehenóiva opaite Adventista del Séptimo Día-pe. Beltesasar ohechauka peteĩ tavaygua oikuaáva ohasa hague pe ñemopotĩ rape oñemombe’úva “oñemopotĩ, oñemotĩmorotĩ, ha oñeha’ã hag̃ua” ramo. Ko’ete pe proceso de purificación mbohapy jepytasópe ojehechauka porã ha hekopete Espíritu Santo rembiaporãramo.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Upéicharõ jepe ha’e peẽme añetegua; iporãve peẽme g̃uarã che aha hag̃uáicha: che ndahái ramo, Pe Consolador ndoumo’ãi pene rendápe; ha aha ramo, ambouta chupe pene rendápe. Ha ha’e ou vove, ohechaukáta ko yvy arýpe angaipa rehegua, tekojoja rehegua ha juicio rehegua: angaipa rehegua, ndogueroviái rupi cherehe; tekojoja rehegua, che aha rupi Che Ru rendápe, ha peẽ ndachehechavemo’ãi; juicio rehegua, ko yvy arigua ruvicha ojehusgáma rupi. Heta mba’e gueteri areko ha’évo peẽme, péro ko’ág̃a ndaikatúi pemoguahẽ. Upéicharamo jepe, ha’e ou vove, pe Espíritu Añetegua rehegua, pende reraháta opaite añetegua gotyo: ndaha’éi oñe’ẽtaha ijehegui; opa mba’e ohendúva, upéva he’íta; ha ohechaukáta peẽme umi mba’e oútava. Juan 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Espíritu Santo rembiapo ogueraha hag̃ua umi kuña virgen iñarandúva “opa añetegua” peve, oikotevẽ haʼe ombojeko hag̃ua, heʼiséva oñemoñeʼẽ térã oñekonvense hag̃ua, ko mundo-pe angaipa rehe, tekojoja rehe ha huísio rehe; ha upéva hína umi mbohapy paso peteĩchaite omoheñóiva térã peteĩ kuña virgen iñarandúva térã itavýva Daniel capítulo doce-pe. Pe marandu Jesús ohechauka vaʼekue Espíritu Santo rembiaporãramo hína pe “aceite”, oikuaaukáva pe joavy oĩva umi iñarandúva ha umi hembiapo vaíva apytépe Daniel doce-pe. Tupã ára pahapegua tavaygua tekotevẽ oikũmby pe arandu oñembohetáva ijgenerasión-pe g̃uarã, ha upe arandu oike avei ipype ikuaapy hag̃ua haʼekuéra hína térã umi kuña virgen itavýva térã iñarandúva pe ñeʼẽjoja Mateo capítulo veinticinco-pe.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Juanpe ojehechauka ko’ã mba’e visión marangatupe. Ha’e ohecha aty ojehechauka hag̃ua umi cinco kuñataĩ arandu rupive, hendy porãva hendivekuéra lámpara oñembosako’íva ha hendy hag̃uáicha, ha osapukái vy’aguasúpe: ‘Ko’ápe oĩ umi imbarete hag̃uáicha opa mba’epe umi marangatu; ko’ápe oĩ umi oñongatúva Tupã mandamiénto ha Jesucristo jerovia. Ha ahendu peteĩ ñe’ẽ yvágagui he’íva chéve: Ehai: Ojehovasáva umi omanóva omano va’ekue Ñandejárape ko’ág̃a guive; Heẽ, he’i Espíritu, ikatu hag̃uáicha opytu’u hag̃ua hembiapo pohýigui; ha hembiapokue oho hendivekuéra.’”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Heta oikéva ohendúva’ekue pe ánhel peteĩha ha mokõiha marandu opensa vaʼekue oikove haguã ohecha peve Cristo ouha yvága araípe. Opa umi heʼíva ogueroviaha pe añetegua ojapo rire hembiaporã umi kuñataĩ aranduicha, ko marandu ymaite guivéma ojeʼéne vaʼekue opa tetãme, opa ñemoñareme, opa ñeʼẽme ha opa tavayguápe. Péro po arandu ha po tarova vaʼekue. Pe añetegua ojekuaauka vaʼerã kuri umi diez kuñataĩ rupive, péro po añoite ojejapóma vaʼekue pe ñembosakoʼi tekotevẽva ojoaju hag̃ua pe aty ndive oguatáva pe tesape ou vaʼekue hendápekuéra. Oikotevẽkuri pe ánhel mbohapyha marandu. Ko maranduʼi ojeʼe vaʼerã kuri. Heta umi osẽ vaʼekue ohug̃uaiti hag̃ua pe Noviope pe ánhel peteĩha ha mokõiha marandu guýpe, omboyke pe ánhel mbohapyha marandu, pe marandu paha ohaʼã hag̃ua oñemeʼẽtava ko yvy ape ári.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
“Peteĩ tembiapo ojoguáva upéva ojejapóta pe ambue ánhel, ojehechaukáva Apocalipsis 18-pe, ome’ẽ vove imarandu. Pe primer, segundo ha tercer ánhel marandu tekotevẽta oñembojevy. Pe ñehenói oñeme’ẽta pe iglesia-pe: ‘Pesẽ chugui, che retãygua, ani hag̃ua peike hag̃ua hendive iñangaipakuérape.’ ‘Babylonia guasu ho’a, ho’a, ha oiko hag̃ua aña kuéra róga, ha opa espíritu ky’a renda, ha opa guyra ky’a ha ija’e’ỹva kora. Opa tetãnguéra ho’u haguére pe víno ipochyva’ekue hekovai rehegua; yvy ruvicha guasu kuéra hekovai hendive, ha yvy mercader kuéra ipoheta hetaite umi he’ẽ porãnguéra rupi…. Pesẽ chugui, che retãygua, ani hag̃uáicha peike hendive iñangaipakuérape, ha ani hag̃uáicha pehupyty umi mba’asy vai oguerekóva: iñangaipakuéra oguahẽma yvágape, ha Tupã imandu’áma hembiapo vaikuére’ [Apocalipsis 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Eipe’a peteĩteĩ ko kapítulo pegua, ha emoñe’ẽ porãiterei, ko’ýte umi mokõi pahaguéva: ‘Ha peteĩ aratiku rendy nohesapevéimo’ãite nde pype; ha novéhimo’ãite nde pype menda ryguasu ñe’ẽ ha menda tajýra ñe’ẽ: nde ñemuharakuéra niko yvy arigua kuimba’e guasuete va’ekue; nde paje rupive opa tetãnguéra oñembotavy va’ekue. Ha ipype ojuhu profetakuéra ruguy, ha marangatuéra ruguy, ha opa umi ojejuka va’ekue yvy ári ruguy.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“Pe parábola umi diez vírgengui oñeme’ẽ Cristo voi rupive, ha opa mba’e he’íva pype ojehesa’ỹijo porã va’erã. Oguahẽta peteĩ ára okẽ oñembotýtahápe. Ñande jahechauka térã umi vírgen iñarandúva térã umi itavýva rupive. Ko’ág̃a ndaikatúi jaikuaa porã, ni ndarekói pokatu ja’e hag̃ua máva pa iñarandu ha máva pa itavy. Oĩ umi oguerekóva pe añetegua tekojoja’ỹme, ha umíva okáguio ojehechauka umi iñarandúva-icha.” Manuscript Releases, volumen 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Adventista-kuéramo, ohenoiva’erã kuña ha kuimba’épe Babilóniagui pe léi domingo oguahẽmbotaitévape, ñande “jahechauka hag̃ua peteĩteĩva umi virhen arandúva térã umi tavývaicha.” Pe aty Juan ohechava’ekue, “ojejoguáva umi cinco virhen arandúvape, hendy ha oñembosako’íva’ekue ilámpara ndive,” ha Juan avei omombe’u hag̃ua umi “orekovéva umi santo-kuéra paciencia,” ha “oguerekóva Tupã mandamiénto ha Jesús jerovia,” ha’e umi cien cuarenta y cuatro mil, ojejeruréva chupekuéra toñongatu Tupã mandamiénto, toiporu Jesús jerovia, ha toikuaa ha’ekuéraha umi virhen pe parábola Mateo veinticincopegua. Ndaha’éi añónte tekotevẽ hag̃uáicha ontende ha’ekuéraha umi virhen arandúva térã tavýva, sino avei tekotevẽ hag̃ua ombohasa jey pe experiencia Daniel ohechaukáva ramo “opotĩva, omorotĩmbyréva ha oñeha’ãpyre.”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Ha opurahéi kuéra peteĩ purahéi pyahu-ramoguáicha guapyha renondépe, umi irundy tekove renondépe ha umi myakãhára renondépe; ha avave ndaikatúi oikuaa upe purahéi, ndaha’éiramo umi cien cuarenta y cuatro mil, umi oñerenohẽva’ekue yvy ári guive. Koʼãva hína umi ndojepeʼáivaʼekue kuñanguéra reheve; haʼekuéra niko virhen. Koʼãva hína umi oho Memeléro rapykuéri ohohápe ohohápe. Koʼãva oñerenohẽvaʼekue yvypóra apytégui, haʼévo yva tenondegua Tupãme ha Memelérape guarã. Ha ijurupe ndojejuhúi mbotavyha; haʼekuéra niko imarãʼỹ Tupã guapyha renondépe. Apocalipsis 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Oĩ por lo menos cinco añetegua oñerrepresentáva Daniel capítulo doce-pe, ha’éva añetegua ojoajúva pe movimiento Millerita pe ánhel peteĩha rehegua ndive, ha umíva oñembojevýta ha oñentendéta henyhẽvévo pe movimiento cien cuarenta y cuatro mil rehegua rupive. Peteĩva umi añetegua apytégui ha’e pe proceso mbohapy jey ñemopotĩ rehegua ojoajúva pe parábola umi diez vírgenes rehegua ndive. Pe primera añetegua William Miller ontendéva tiempo profético rehe, ha’e va’ekue pe “siete tiempos”, Levítico veintiséis-pe guare, ha upéva pe añetegua ojehechauka Daniel doce-pe, ha ha’e pe primera añetegua historia Millerita-peguáicha upépe oñemombe’úva.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:4–10.
Ha nde, Daniel, emboty nde umi ñe'ẽ ha emosẽ hag̃ua aranduka, pe ára paha peve: heta oho jeýta ko'ápe ha amo, ha arandu hetavéta. Upéi che Daniel ama'ẽ, ha péina ápe, oĩ mokõi ambue, peteĩ ysyry rembe'y ko gotyo, ha ambue pe ysyry rembe'y amo gotyo. Ha peteĩ he'i pe kuimba'épe ao lino rehegua oñemonde va'ekuépe, pe oĩva ysyry y ári: Mboy araka'e peve piko oikóta ko'ã mba'e hechapyrãva paha? Ha ahendu pe kuimba'e ao lino rehegua oñemonde va'ekuépe, pe oĩva ysyry y ári, omopu'ã jave ijyva akatúa ha ijyva asu yvágape, ha ojurávo pe opa ára guarã oikovévare, he'ívo kóva oikótaha peteĩ ára, mokõi ára ha mbyte; ha omohu'ã vove omyasãi hag̃ua pe pu'aka tavaygua marangatu rehegua, opa ko'ã mba'e oñemohu'ãta. Ha che ahendu, ha ndantendéi; upémarõ ha'e: Che Ruvicha, mba'épa ko'ã mba'e paha? Ha ha'e he'i: Tereho nde rape rupi, Daniel; umi ñe'ẽ niko oñemboty ha oñemosẽ pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha'ãta; ha umi ñaña katu ojapóta ivaíva; ha avave umi ñaña apytégui noikũmbymo'ãi; umi arandu katu oikũmbýta. Daniel 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Ko pasáhe oñepyrũ pe libro Daniel rehe oñemoĩha hag̃ua sello pe ára pahápe peve, ha pe pasáhe oñemohuʼã pe libro Daniel rehe oñemoĩha hag̃ua sello pe ára pahápe peve. Umi ñeʼẽ Daniel remimbojeguáva peteĩha ha paha apytépe, pe testimónio oñeñeʼẽva juraméntope “Upéva, oikovéva opa ára g̃uarã”, haʼe vaʼekue “haʼetaha peteĩ ára, ára nguéra ha mbyte; ha haʼe omohuʼã vove omosarambívo pe puʼaka tavayguakuéra marangatu rehegua, opa koʼã mbaʼe oñemohuʼãta.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Pe Oñeme’ẽva ko ñe’ẽmoneĩ juramentádo ha’eva’ekue pe oĩva y ári, ao líno reheve oñemondeva’ekue. Daniel ohecha peteĩ ánhel oĩha peteĩ ysyry Hiddekel rembe’ýpe ha ambue ánhel ambue rembe’ýpe, ha peteĩ umi ánhel apytégui oporandu peteĩ porandu, ha pe Oĩva y ári ombohovái upéva. Pe porandu he’íva kóicha: “Araka’e peve?” Kóva ha’e umi mokõi ñe’ẽ peteĩhaite peteĩchagua pe porandu oñeporandúva versíkulo trece-pe Daniel kapítulo ocho-pe.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe peve piko oikóta pe visión pe sacrificio ára ha ára rehegua, ha pe angaipa ñehundi rehegua, omeʼẽ hag̃ua mokõivéva pe santuario ha pe aty oñembohapy hag̃ua py guýpe? Ha heʼi chéve: Mokõi mil ha mbohapy sa cien ára peve; upérõ pe santuario oñemopotĩta. Daniel 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Pe peteĩchagua estructura profética ojejuhu mokõive ñemongetápe, ndaha’éiramo capítulo ocho-pe, Daniel oĩ hague ysyry Ulai ypýpe, ha ndaha’éi ysyry Hiddekel ypýpe. Capítulo ocho-pe peteĩ ánhel (santo) “he’i upe santo oñe’ẽ vaʼekuépe, arakaʼe peve.” Pe ñe’ẽ hebreo oñembohasáva “upe santo” ramo, ha’e pe ñe’ẽ hebreo “Palmoni,” he’iséva Pe Mombarete Papaha, térã Pe Papaha Ñemimbykuéra rehegua. Capítulo ocho-pe Jesús (Pe Mombarete Papaha) oñe’ẽ hína kuri, ha ambue santo oporandu Jesúspe (upe santope): “arakaʼe peve.”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Pe capítulo doce-pe, peteĩ ánhel oĩva peteĩva Hiddekel ysyry rembe’ýpe oporandu Pe Oĩvape y ári, “araka’e peve.” Ko’ã mokõi pasáhe ojehechava’erã oñondive, línea ári línea. Pe primera porandu capítulo ocho-pe ha’e: “araka’e peve pe visión oñe’ẽva pe santuario ha pe ehérsito rehe, oñemboguapýva yvýre, upéva ojejapóva raẽ paganismo rupive, ha upéi papalismo rupive?” Pe porandu capítulo doce-pe ha’e: “araka’e peve oguahẽ hag̃ua ko’ã mba’e hechapyrãva paha.” Upémarõ, Palmoni, Pe Papaha Hechapyrãva, oñemondeva’ekue línope ha oĩva y ári, ome’ẽ pe mbohovái oñe’ẽ joapy hag̃uáicha iñe’ẽteévo: “ha’éta peteĩ tiempo, tiempo-kuéra ha mbyte; ha ha’e omohu’ã vove omyasãi hag̃ua pe poder tavayguakuéra marangatu rehegua, opa ko’ã mba’e oñemohu’ãta.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Ysyrykuéra ysyry Ulai ha Hiddekel pegua he’ise: “mboy araka’e peve oikóta pe visión oñe’ẽva Tupã tavayguakuéra ñemosarambipa rehe, ojapóva ñepaganismo ha upéi papalismo, opyrũmba aja pe santuario ha pe hueste ári?” Pe mbohovái ha’e pe opyrũmbáva oñemohu’ãha ary 1798-pe, upérõ oñepyrũ jave Palmoni rembiapo omopu’ãvo pe templo Millerita, ha upéi oñemohu’ã jey irundy paapy ary rire, 1844-pe, araka’e pe santuario oñemopotĩ va’erãkuri.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Pe kapítulo doce-pe Daniel ohendu pe ñe’ẽngue, “ha ndaikuaái mba’eve.” Daniel ohechauka ikyre’ỹ oikuaase hag̃ua, upéva ojehechaukaháicha ha’e oporandúramo Cristo-pe. “Che Ruvicha, mba’épa ko’ã mba’e paha?” Iñe’ẽ ohechaukáva oikuaaseha orrepresenta umi kuñataĩ arandu rembipota oikuaa hag̃ua, pe ñemongeta pukukue oñemoĩ rupi umi mokõi ñe’ẽmondo apytépe he’íva Daniel kuatiañe’ẽ oñembotytaha ára paha peve. Daniel orrepresenta pe deseo oñemoĩva William Miller ári oikuaa hag̃ua pe añetegua ojepe’áva’ekue 1798-pe, ha pe añetegua peteĩha oñemotenondéva ohechakuaa hag̃ua ha’e pe tupaópegua oñembohasa asyha ha pe aty, tenonderãite ñemoñaregua rupi ha upéi papado rupi, pe ára pukukue pe pu’aka umi tavaygua marangatu rehegua oñemosarambívo, oñembyaty hag̃ua pe “siete tiempos” ñembopaje, Levítico veintiséis-pe.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Miller rembipota oikuaa hag̃ua pe añetegua ojehechauka Daniel rembipotápe, ha katu Miller ñehesakã ndojejapopáiri. Daniel ohechauka Miller rembipota, ha Beltesasar ohechauka umi oguerekóva peteĩ entendimiento completo pe mba’e ha pe visión rehe. Oĩ por lo menos po añetegua iñimportánteva oikéva umi Miller-guakuéra experiencia-pe Daniel capítulo doce-pe, ha oguerekótava peteĩ paralelo correspondiente tembiasakue-pe umi ciento cuarenta y cuatro mil rehegua. Peteĩva ha’e hikuái omyenyhẽ hague ha ontende hague hikuái oĩha omyenyhẽvo pe parábola umi diez vírgenes rehegua, ndive pe proceso de prueba mbohapy paso rehegua; ha ambueva ha’e hikuái ontendeha pe ita pyenda “siete tiempos” rehegua, Levítico capítulo veintiséis-pe.
We will continue this study in our next article.
Rojapóta ñambosako’i ko ñehesa’ỹijo ore artíkulo oútavape.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“Upérõ pe rréino yvagapegua oñembojojáta pa virhen rehe, ogueraha va’ekue iñaranduka kuéra, ha osẽ ojojuhu haguã pe ména omendátavape. Ha pókõi chuguikuéra iñarandu va’ekue, ha pókõi itavy va’ekue. Umi itavy va’ekue ogueraha iñaranduka kuéra, ha ndoguerahái hikuái aséite hendivekuéra; umi iñarandu va’ekue katu ogueraha aséite hyrupe iñaranduka kuéra ndive. Ha pe ména omendátava ipuku aja ou hag̃ua, opavave oke ha opytu’u. Ha pyhare pyte gotyo oiko sapukái: Péina, pe ména omendátava ou; pesẽ pejotopa hag̃ua hese. Upérõ opavave umi virhen kuéra opu’ã ha ombosako’i iñaranduka kuéra. Ha umi itavyva he’i umi iñarandúvape: Peme’ẽ oréve pene aséitegui; ore rranduka kuéra niko ogue. Umi iñarandúva katu ombohovái he’ívo: Nahániri; ani hag̃uáicha ndaipóri hag̃ua oreve ha peẽme guarã. Tapeho uvei umi ovendévape, ha pejogua peẽme g̃uarã. Ha oho aja hikuái ojogua hag̃ua, ou pe ména omendátava; ha umi oĩva’ekue oñembosako’íma oike hendive pe ñemendápe; ha pe okẽ oñemboty. Upéi ou avei ambue virhen kuéra, he’ívo: Karai, Karai, eipe’a oréve. Ha’e katu ombohovái he’ívo: Añetehápe ha’e peẽme, che ndaikuaái peẽme. Peñatende, upévare; peẽ ndapeikuaái rupi araka’eve pe ára térã pe aravo oútaha Yvypóra Ra’y.”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Ko’ág̃a jaiko peteĩ ára ipeligrosovévape, ha peteĩve ñande apytégui ndoikói va’erã mbeguekatúpe ohekávo peteĩ ñembosako’i Cristo jeju-rã. Ani avave osegi umi vírhen tavykuéra techapyrã, ha toimo’ã tekorosãha oha’arõ pe jejopy vai og̃uahẽ meve oikupyty mboyve pe ñembosako’i tekokatu rehegua ikatu hag̃uáicha oñembo’y upe árape. Ipyta’ẽma hag̃ua ojeheka Cristo rekojoja umi invitado oñehenói ha oñehesa’ỹijo jave. Ko’ág̃a hína ára oñemonde hag̃ua Cristo rekojoja rehe,—pe ao ñemendágui ndéve neporãtava reike hag̃ua pe Ovecha Rymba ñemenda karu guasúpe. Pe parávolape, umi vírhen tavykuéra oñemombe’u ojerureha aséite hag̃ua hag̃ua aséite, ha ndohupytýiha upéva ijerure rupi. Kóva ha’e peteĩ techaukaha umi noñembosako’íiva ijehe, omoakãrapu’ãvo peteĩ tekokatu ikatu hag̃uáicha oñembo’y peteĩ ára jejopy vaietépe. Ha’ete ku oho hag̃uáicha hikuái ijypykuéra rendápe ha he’i: Peẽme pembohasa chéve pende rekokatu, térã añehundíta. Umi iñarandúva ndaikatúi ombohasa iaséite umi vírhen tavykuéra lámpara ogue potaitévape. Tekokatu ndaha’éi mba’e oñembohasáva. Ndaha’éi oñeñemu térã ojeguerekóva ñemuhápe; tekotevẽ oñekakuaa hag̃ua. Ñandejára ome’ẽ peteĩteĩ tapichápe pa’ũ ohupyty hag̃ua peteĩ tekokatu hekojojáva pe tiempo de prueba pukukue jave; ha katu ndohejáiva peteĩ tape ikatuhápe peteĩ yvypóra ombohasa ambuépe pe tekokatu omoakãrapu’ã va’ekue ohasa rupi jehasa asy, oaprende rupi mbo’epy Mbo’ehára Guasúgui, ikatu hag̃uáicha ohechauka paciencia jehasa’asy guýpe, ha oiporu jerovia ikatu hag̃uáicha omongu’e yvytykuéra ndaikatumo’ãva. Ndaikatúi oñembohasa pe mborayhu ryakuã porã,—ndaikatúi oñeme’ẽ ambuépe py’aguapy, kuaapy porã mba’éichapa oñemboja va’erã, ha ñemboguata mbarete. Ndaikatúi peteĩ yvypóra py’a ombohykúi ambue py’ápe Tupã ha yvypórape guarã mborayhu.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Hákatu oguahẽta ára, ha oĩma ñande ári, opaite tekokatu rembiapokue ojehechaukahápe py’aguasu ñemongu’e hag̃ua peteĩteĩva rupi. Umi opytátava jerovia hag̃ua añeteguápe, umi ojapótava jerovia pe pahápeve, ha’éta umi ohechaukava’ekue ijerovia añeteha ñeha’ã ha jehasa asy ryepýpe pe tiempo mboyveguápe iporavo hag̃ua, ha omopu’ãva’ekue ikarakter kuéra Cristo joguahaicha. Ha’éta umi omongakuaa va’ekue joaju hi’aguĩva Cristo ndive, ha iñarandu ha igrásia rupive oikéva pe teko marangatu rehegua. Péro avave yvypóra ndaikatúi ome’ẽ ambuépe py’aite guive ñemoĩ, térã apytu’ũ rekoporã yvate, ni omyenyhẽ hag̃ua heko kangykuéra mbarete teko porã rehegua rupive. Káda uno ikatu jajapo heta ñande rapicháre g̃uarã, jahechaukávo chupekuéra techapyrã Cristo joguaháva, upéicha rupi roguerojerévo chupekuéra oho hag̃ua Cristo rendápe pe tekojoja’ỹre ndaikatúi hag̃ua oñembo’y huísiope. Umi kuimba’e ha kuña tekotevẽ oñembo’e reheve ohechakuaa hag̃ua ko mba’e tuichaitéva: karakter ñemopu’ã, ha omohenda hag̃ua ikarakter kuéra pe modelo divíno reheháicha.” The Youth Instructor, January 16, 1896.