We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Ñañepyrũhína ñahesa’ỹijo hag̃ua Daniel visión paha jaipurúvo pe principio ojehechaukáva Alfa ha Omega rupive, omombe’úva ha’e akóinte ombojoajuha pe paha pe ñepyrũ ndive. Upévare Beltesasar, ha’éva Daniel pe peteĩha versíkulope Daniel visión pahápe, ojehechaukátava avei pe pahápe upe visión peteĩete rehegua. Romoañetéma Beltesasar ohechauka Ñandejára tavaygua peteĩ ñe’ẽme’ẽmegua ára pahaguápe, oikũmbyva pe “chazon”, visión tembiasakue profética rehegua, ojehechaukaháicha pe ñe’ẽ “mba’e” rupive, pe versíkulo peteĩhápe. Upe visión tembiasakue profética rehegua ha’e pe “siete tiempos” Levítico veintiséis-pe, ojojavýva mokõi su quinientos veinte ary rehe. Beltesasar avei oikũmby pe “visión” pe versíkulo peteĩhápe, ha’éva pe visión “mareh” mokõi mil trescientos ary rehegua, ohechaukáva Cristo jejapo pya’e hag̃ua.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Pe kapítulo doce-pe, Daniel orrepresenta pe ángel peteĩha rembiapo ha avei pe ángel mbohapyha rembiapo, mokõivéva rembiapo omoañete rupi pe parábola umi diez virgen rehegua. Pe kapítulo doce-pe oĩ por lo menos cinco añetegua oikéva’ekue pe movimiento Millerita-pe, ha umíva orrepresenta añetegua pe ángel mbohapyha rembiapo tekotevẽva avei ohasa ha ontende. Mokõivéva rembiapo omoañete pe parábola umi diez virgen rehegua, ha umi virgen arandu mokõivéva rembiapogua tekotevẽ ontende pe hecho profético. Mokõivéva rembiapo tekotevẽ ontende pe peteĩha añetegua profética Miller ogueraháva’ekue ohechakuaa hag̃ua, oñerrepresentaháicha Levítico veintiséis-pe “siete tiempos” rupive. Umi ambue mbohapy experiencia paralela ha entendimiento ojuhu henda pe capítulo ñeʼẽjoapy paha mbovymi-pe.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Ha guive pe ára oñemboykétagui pe sacrificio ára ha ára pegua, ha oñemoĩ pe mbaʼe ñemongyʼa oporomombo tyaíha, oĩta mil mokõi ciento noventa ára. Ojehovasa pe ohaʼarõva, ha oguahẽva mil mbohapy ciento treinta ha po ára peve. Ha nde, tereho nde rapére pe paha peve: reñeno hag̃uáicha, ha repuʼãta nde rérãme ára pahápe. Daniel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Tupã rembyreygua tavayguakuéra, pe lívro Apocalipsis-pe ojehecháva, oguereko mbohapy mba’e profético ijojaha’ỹva. Ha’ekuéra oñongatu Tupã mandamiénto, oguereko Jesús jerovia ha omomba’e Marandu Profético Espíritu.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Ha he’i chéve: Ehai. Ovy’a umi ojehenóiva pe ovecha ra’y mendasérã karu guasúpe. Ha he’i chéve: Ko’ãva hína Tupã ñe’ẽ añetegua. Ha che a’a ipy guýpe amomba’eguasu hag̃ua chupe. Ha ha’e he’i chéve: Ani rejapo upéva: che niko nde irũ tembiapópe, ha nde ryvykuéra apytégua oguerekóva Jesús remimombe’u; emomba’eguasu Tupãme: Jesús remimombe’u niko maranduhára ñe’ẽngatu espíritu. Apocalipsis 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Umi Millerita-kuéra oikuaa porã vaʼekue “pe ára ha ára pegua”, Daniel aranduka-pe, orrepresentaha paganismo, ha pe “ára pe ára pegua oñemboykéva” aravoha kuri ary 508. Oñemboyke hag̃ua upe añetegua haʼe hína oñemboyke hag̃ua “Jesús testimonio” autorida, pe “ha’éva Maranduhára Espíritu”; Maranduhára Espíritu ningo hesakã porãme ohechauka umi Millerita-kuéra oike porã hague iñentendimiento-pe “pe ára ha ára pegua” rehe.

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Upéi ahecha, pe ‘Memegua rehegua’ rehe, pe ñe’ẽ ‘sacrificio’ yvypóra arandu rupive oñemoĩ hague, ha noĩriha pe texto-pe; ha Ñandejára ome’ẽ hague hese pe jehecha añeteguáva umi osapukái vaʼekuépe pe huísio aravo rehegua. Oĩrõ guare joaju, 1844 mboyve, haimete opavave oĩ vaʼekue peteĩ ñeʼẽme pe jehecha añeteguáva rehe pe ‘Memegua’ rehe; ha 1844 guive, pe ñembopyʼajuʼỹme, ambue jehecha oñemombaʼe, ha pytũ ha ñembopyʼajuʼỹ ou hapykuéri.” Review and Herald, 1 de noviembre de 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Umi Millerita oikuaa vaʼekue pe paganis moĩ hag̃ua iñembopyʼaguapy pe papado puʼaka hag̃ua ary 538-pe, ojeipeʼaha ary 508-pe. Umi Millerita oĩ porã vaʼekue, ha katu iñentendimiento limitado vaʼekue. Tupã rembyre ára pahapegua, ojejoguáva Beltesasar rehe versíkulo peteĩhápe, ohecháta pe ary 508 guive 538 peve ohechaukaha peteĩ período profético, ojejoguáva umi treinta ary ñembosakoʼi rehe Cristo rembiasakuepe, omoĩvaʼekue tenonderã pe ipuʼakakue iñembojahúpe. Haʼekuéra ohecháta avei pe período profético ohechaukaha pe período profético ary 1776 guive 1798 peve, ha umi mbohapy período ohechaukaha pe sellado ára umi cien cuarenta y cuatro mil rehegua, oñepyrũvaʼekue septiembre 11, 2001-pe, ha opa pe ley dominical hiʼag̃uímavape.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Pe kapítulo doce-pe, Daniel ohechauka umi Millerita-kuérape ha umi po añetegua ha jehasakue iñimportánteva ojejey vaʼerã umi ojehechaukávape Belsasar rupive. Mbohapyha añetegua ha jehasakue umi Millerita-kuéra rehegua haʼe “pe ñeikũmby hekopeteva ‘tapiaite rehegua’ rehe, … Ñandejára ome’ẽva’ekue … umi ome’ẽ vaʼekuépe pe juicio aravo sapukái”. Oñemboykévo upe añetegua, oñemboyke hína Ellen White jehaipyrekuéra, ha’éva Espíritu de Profecía. Irundyha añetegua ha jehasakue umi Millerita-kuéra rehegua, ha pe tercer ánhel mensaherokuéra rehegua, ha’e pe profesía mil trescientos treinta y cinco ary rehegua, oñepyrũva’ekue upe ary-pe pe “tapiaite rehegua” ojeipe’ávo, ary 508-pe.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Oñepyrũvo 508-pe, mil trescientos treinta y cinco ary ogueraha 1843 peve; hákatu ndaha’éi 1843 añónte, pórke pe profesía añetehápe ohechauka 1843 pahaite ára, he’ígui: “Ojehovasa pe oha’arõva ha oguahẽva mil trescientos treinta y cinco árape.” Pe ñe’ẽ hebreo oñemoñe’ẽva “oguahẽva” ramo ha’e “naga”, ha he’ise “opoko”, térã “omoĩ ipo ári”. Upévare pe profesía he’ise: “ojehovasa pe oha’arõva ha” opokóva térã omoĩva ipo ári 1843 ári.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Pe jehovasa ojejaha hikuái umi vírgen iñarandúva ohasa vaʼekuépe pe ñembyasy peteĩha, ha upéi ohaʼarõ vaʼekue pe visión okañyʼỹrõ guare, upéva Miller rembiasakuepe. Umi Millerita ohaʼarõ aja pe “visión okañyʼỹrõ guare”, oñekumpli hag̃ua pe parábola umi diez vírgenes rehegua ha Habacuc kapítulo mokõi heʼíva, oñevendesi hikuái. Upe aravo ohaʼarõhaguépe, ohechakuaa hikuái hínaha oñekumpli pe parábola, ha ipahápe pe visión “ñeʼẽtaha”. Ijare hag̃ua aravo ha iñembyasy ojejapo vaʼekue pe jejavy rehe, ojehechakuaa hag̃ua umi mokõi mil trescientos ary opa vaʼerãha 1843-pe, ha pe visión añetehápe katu 1844-pe guarã. Iñembyasy oĩ vaʼekue pe tembiasa rehe oiko vaʼekue ára 1843 opa rire, Cristo ndoujeýi rupi. Iñembyasy, ha pe jehovasa oñemoĩ vaʼekue umi upéi oiporavo vaʼekuépe ohaʼarõ hag̃ua ári, maymáva oñemopyenda vaʼekue pe ára pahaitépe año 1843 rehe, pe “opokóva” térã “oguahẽva” 1844-pe.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Pe ypy ñembyasy peteĩha rehegua, oñekumplíva pe ñe’ẽnga diez kuñataĩ rehegua ramo, ojekuaa ha oñeñandu jey umi ojehechaukávape Belteshazzar rupi. Pe poha añetegua ha pe jehasa oikuaátava umi ojehechaukáva Belteshazzar rupi ha’e kóva: “ára pahápe”, Daniel “opu’ãta ilótepe”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Daniel oĩma hína pe tenda oñeme'ẽ va'ekuépe chupe pe sello oñemboguejývo guive ha pe añetegua resape ohesape hague guive ivisión-kuéra ári. Ha'e oĩ hína pe tenda oñeme'ẽ va'ekuépe chupe, ogueraha hag̃ua pe testimonio va'erã ojeikuaa hag̃ua ára pahápe.” Sermons and Talks, volumen 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Umi Millerita ohasa pe ñemopotĩrã rape ojejapóva pe arandu okakuaágui oúva Daniel arandukágui, oñemboty’ỹ jave ary 1798-pe. Umi ojehechaukáva Belteshazzar rupive ohasáta pe ñemopotĩrã rape ojejapóva pe arandu okakuaágui oúva Daniel arandukágui, oñemboty’ỹ jave ary 1989-pe. Avei ontendéta Daniel aranduka oguerekoha peteĩ propósito especial pe cien cuarenta y cuatro mil ñemboty hag̃ua.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Ñandejára ome’ẽ vove peteĩ kuimba’épe peteĩ tembiapo ijojaha’ỹva ojapo hag̃ua, ha’e opyta va’erã pe tenda ha hendápe, Daniel ojapo haguéicha, oĩ hag̃uáicha katuete oñembohovái hag̃ua Ñandejára renói, ha oñembosako’i hag̃uáicha omohu’ã hag̃ua Ijaposéva.” Manuscript Releases, volúmen 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Laodiceaygua yma guaréicha, umi ojehechaukáva Beltesasar rupive ohechakuaáta pe ñembohekove jey paha oñemoañehaha Daniel ha Apocalipsis kuatiakuéra rupive, haʼéva peteĩchante kuatia.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Oñentendéramo porãvéta vove Daniel ha Apocalipsis kuatiañe’ẽnguérape, umi ogueroviáva orekóta peteĩ experiencia religiosa iñambuévaite... Peteĩ mba’e katu añetehápe oñentendéta Apocalipsis ñehesa’ỹijógui—pe joaju oĩva Tupã ha Itavayguakuéra apytépe hi’aguĩ ha añeteguáva.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Haʼekuéra, ymagua Laodiceaguáicha, ohechakuaáta hikuái icondición Laodiceagua, ha ohechakuaáta avei hikuái ipyʼa hag̃ua omano hag̃uáicha peteĩ ñu kangue pirére, ha pe testimonio derecho oñemeʼẽva icondición omano ha okañývare rupive, ohechakuaáta hikuái tekotevẽha oikove hag̃ua peteĩha mbaʼe tenonderãite ramo.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Peteĩ ñembopyahu Tupãrayhu añetéva rehegua ñande apytépe ha’e hína pe tekotevẽ tuichavéva ha pya’eve oñeikotevẽva opa ñane remikotevẽ apytépe. Ñañeha’ã hag̃ua ko mba’ére ha’eva’erã ñane rembiapo peteĩha.” Selected Messages, aranduka 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

La promesa bíblica he’i: oimeraẽva ohekáva, otopáta, ha upéi Espíritu Santo ogueraháta chupekuéra oikũmby hag̃ua umi kuatiañe’ẽ Daniel ha Apocalipsispegua ha’eha umi oguerúva pe ñembopyahu tekotevẽva.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

«Ñande, peteĩ tetãicha, ñantendéramo mba’épa he’ise ko lívro ñandéve g̃uarã, ojehecháta ñande apytépe peteĩ tuicha ñembopyahu.» Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Daniel rembipota paha pahápe, ojehechaukaháicha capítulo doce-pe, ohechauka pe jehasa oikuave'ẽva Tupã ára pahapegua ñe'ẽme'ẽ tavayguakuérape, ojehechaukaháicha Beltesasar rupive, pe versículo peteĩhape, pe rembipota pahapegua. Upépe Daniel, ojehechaukáva Beltesasar ramo, ontende mokõivéva pe visión hyepypegua mokõi mil trescientos ary rehegua ha pe visión okápeguáva mokõi mil quinientos veinte ary rehegua. Ha'e ontende pe “mba'e”, ha pe “visión”. Ontende pe visión chazon ha pe visión mareh. Ontende pe ñemboguejy ñemongy'ápe pe santuario ha pe host, ha pe santuario ha pe host jeguerujey. Ontende mokõivéva pe visión ysyry Ulai ha Hiddekel rehegua.

We will continue this study in the next article.

Rojapóta ñamotenonde ko ñehesa’ỹijo pe artículo oúvape.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Oñeikotevẽ peteĩ estudio tuichaitereíva ha hi’aguĩvéva Ñandejára Ñe’ẽ rehegua; ko’ýte Daniel ha Apocalipsis ojehechava’erã atención reheve araka’eve’ỹ guaréicha ñane rembiapokue rembiasakue pukukue javeve. Ikatu ja’e sa’ive peteĩhendáicha, mbarete romano ha papado rehe; hákatu jaikuaaukava’erã mba’épa ohai va’ekue proféta ha apóstol-kuéra Espíritu Santo Ñandejára rehegua inspiración guýpe. Espíritu Santo omohenda péicha umi mba’e, profecía oñeme’ẽ jave ha umi tembiasakue ojehechaukáva rupi, ombo’e hag̃ua pe tembiporu yvypóra ojeheja hag̃ua okañy, oñemokañy Cristo-pe, ha Ñandejára yvágagui ha Iley toñemomba’eguasuve hag̃ua. Emoñe’ẽ Daniel kuatiañe’ẽ. Ehenói jey, punto por punto, umi mburuvicha guasu rembiasakue upépe ojehechaukáva. Ehecha estadista-kuéra, aty guasu, ehérsito mbarete, ha ehecha mba’éichapa Ñandejára omba’apo omomirĩ hag̃ua kuimba’e-kuéra orgullo, ha omoĩ hag̃ua yvypóra mimbipa yvýpe….”

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

“Pe tesakã Daniel oguerova’ekue Tupãgui ome’ẽmbyre vaʼekue iñimportantevéva koʼã ára pahápe g̃uarã. Umi visión haʼe ohechavaʼekue ysyry Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Sinar pegua, koʼág̃a ojehupyty hína, ha opa umi mbaʼe oñemombeʼuvaʼekue oikóta pyaʼeete.”

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Pehechamína umi circunstancia-kuéra tetã judía rehegua oĩrõ guare oñeme’ẽvo Daniel maranduhára ñe’ẽ-profesía-kuéra.”

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Ñame’ẽveva’erã ára Ñandejára Ñe’ẽ porandu ha jepy’amongeta hag̃ua. Nañantendeporãi ñe’ẽ he’iháicha ñantendeva’erã. Pe kuatiañe’ẽ Apocalipsis oñepyrũ peteĩ ñe’ẽmondópe ñandéve g̃uarã, ñantende hag̃ua pe ñembo’e ha porombo’e oguerekóva. ‘Ojehovasáva pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñangarekóva umi mba’e ipype ojehaívare; hi’águi pe ára hi’aguĩma,’ he’i Tupã. Ñandekuéra, peteĩ tetãicha, ñantendéramo mba’épa he’ise ko kuatiañe’ẽ ñandéve g̃uarã, upéicharõ ojehecháta ñande apytépe peteĩ ñembopyahuguasu. Nañantendepái hekombo’e porãite pe ñanembo’éva, jepe oñeme’ẽramo ñandéve pe ñe’ẽmondo ñahesa’ỹijo ha ñaikuaase hag̃ua.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“Yma guive mbo’eharakuéra he’i va’ekue Daniel ha Apocalipsis ha’eha aranduka oñembotyva’ekue, ha tavayguakuéra ojei chuguikuéra. Ñandejára po tee oipe’a ko’ã iñe’ẽ vorekuéragui pe ao ojaho’íva chupekuéra, pe iñypytũmíva ojoguáva misteriope ha oguereko va’ekue heta tapichápe ani hag̃ua oipe’a upéva. Pe téra voi ‘Apocalipsis’ ombotove pe je’e he’íva ha’eha peteĩ aranduka oñembotyva’ekue. ‘Apocalipsis’ he’ise mba’e iñimportánteva ojehechauka hag̃ua. Ko aranduka añeteguakuéra oñemomarandu umi oikovévape ko’ã ára pahápe. Ñande ñaime pe ao ojeipe’áma rire mba’e marangatu renda marangatúpe. Ndaikatúi ñañembo’y okápe. Jaike va’erã, ndaha’éi pensamiento ñembotavy reheve ha ñemomba’eguasu’ỹme, ndaha’éi py guata pya’e ha akãhatã reheve, síno ñemomba’eguasu ha kyhyje Tupãgui reheve. Jahupytyma hína pe ára hi’aguĩva umi profesía oĩva Apocalipsis arandukápe oñekumpli hag̃ua….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Jareko oreko Ñandejára rembiapoukapy ha Jesucristo testimonio, ha upéva hína profesía espíritu. Mboýpa iporãeterei ha ndajahepyme’ẽkuaái umi ita jeguaka ojejuhúva Ñandejára Ñe’ẽme. Umi ohesa’ỹijóva ko Ñe’ẽ omanteneva’erã iñakã potĩ. Araka’eve ndojehejava’erãi oñemomba’eguasu apetito vai tembi’u térã mba’y’u reheve.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Ojapo upéicha, iñakãngue opyta hag̃uaicha oñembotavy; ndaikatumo’ãi ogueropu’aka pe ñeha’ã guasu oikotevẽva oñeñembohypýi hag̃ua ojuhu hag̃ua mba’épa he’ise umi mba’e oñe’ẽva ko yvy rembiasakue pahaitegua rehe.”

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Oñentendeporãvévo Daniel ha Apocalipsis kuatiañe’ẽngue, umi ogueroviáva oikóta peteĩ tembiasakue religiósape ambueichaitévape. Ojehechaukáta chupekuéra péichaite peve umi jehechapyre yvágape okénguéra ojepe’áva rehegua, ikatu hag̃uáicha korasõ ha apytu’ũ oñemomýi pe tekóre opavave orekova’erã rehe, ikatu hag̃uáicha oguahẽ pe vy’a guasúpe ha’éva pe ñemenguetee umi ipotĩva korasõme guarã.”

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Ñandejára ovendesi opa umi ohekátavape ñemomirĩ ha py’aguapýpe ontende hag̃ua upe ojehechaukáva Apocalipsis-pe. Ko lívro oguereko heta mba’e tuicháva omanóva’ỹ reheve ha henyhẽva glóriagui, ha opavave omoñe’ẽva ha ohekáva kyre’ỹme ohupyty pe jehovasa umi ‘ohendúva ko profesía ñe’ẽ, ha oñongatúva umi mba’e ojehaíva ipype.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Peteĩ mbaʼe katuete ojeikuaáta pe jehechakuaávo Apocalipsis — pe joaju Ñandejára ha Itavayguakuéra apytépe hi’aguĩ ha añeteha.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Ojehecha peteĩ joaju iporãitereíva yvágape oĩva apytépe ha ko yvy ape ári. Umi mba’e oñemombe’úva Daniel-pe upéi oñembojoapyve pe jehechauka oñeme’ẽ va’ekue Juan-pe Patmos Ísla-pe. Ko’ã mokõi kuatiañe’ẽ tekotevẽ oñehesa’ỹijo porã. Mokõihápe Daniel oporandu: Mboy araka’e peve piko og̃uahẽta pe ára paha peve?”

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Ha ahendu, ha ndaikuaái mba’épa he’ise: upérõ ha’e, Che Ruvicha, mba’épa paháta ko’ã mba’e? Ha Ha’e he’i, Tereho nde rape, Daniel; umi ñe’ẽ oñemboty ha oñesella hag̃ua ára paha peve. Heta oñemopotĩta, oñembo morotĩta ha oñeha’ãta; ha umi iñañáva oñembojevytaha iñañáme: ha avave umi iñañávagui noikumbymo’ãi; ha umi arandúva katu oikumbýta. Ha ára oñemboykégui pe sacrificio ára ha ára gua, ha oñemoĩgui pe mba’e ñañáva ombyaipáva, oĩta mil mokõi sua noventa ára. Ojehovasáva pe oha’arõva, ha oguahẽva mil mbohapy sua treinta y cinco ára peve. Ha nde katu, tereho nde rape ára paha peve: nde repytáta pytu’úpe, ha repu’ãta ne rérarãme ára kuéra paha opávo.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Pe León Judá ñemoñaregua rupigua omoĩ’ỹva’ekue pe kuatiañe’ẽ ha ome’ẽ Juan-pe pe revelasión mba’éichapa oikótava ko’ã ára pahápe.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Daniel opyta ijyvyha renda ohechauka hag̃ua he testimónio, ojejokóva vaʼekue ára pahápe peve, oñemombeʼu hag̃ua ñande yvy ape ári pe ánhel peteĩha marandu. Koʼã mbaʼe hína tuichaite mbaʼeporã opaʼỹva koʼã ára pahápe; ha upéicharamo jepe, ‘heta oñemopotĩta, oñemomorotĩta ha oñehaʼãta,’ ‘hekoañáva katu hekoañáta: ha avave umi hekoañávagui ndoikuaamoʼãi.’ Añeteite ko mbaʼe! Angaipa hína Tupã léi rehe jejavy; ha umi noñemoneĩsévape pe tesakã léi Tupã rehegua, noikũmbymoʼãi pe ánhel peteĩha, mokõiha ha mbohapyha marandu ñemombeʼu. Daniel kuatiañeʼẽ ojeipeʼa Juan pe revelación-pe, ha ñande reraha tenonderã ko yvy rembiasakue pahaitépe.”

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“¿Oguerekótapa ñane mandu’a ñane pehẽnguekuéra jaikoha ko’ã ára pahápe oĩva apañuái guasu apytépe? Pelee Apocalipsis Daniel ndive joajúpe. Pembo’e ko’ã mba’e.” Testimonios para los Ministros, 112–115.