In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

Pe versíkulo peteĩme, kapítulo diezpe, ñañemomarandu hague kóva oikoha Ciro arýpe mbohapyhápe; ha kapítulo peteĩme, katu, ñañemomarandu Daniel oikove térã opyta hague pe ary peteĩha Ciropegua peve.

And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

Ha Daniel katu oñemboguata pe mburuvicha guasu Ciro arýpe peteĩha peve. Daniel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Mokõi áño pukukue Ciro omoĩ vaʼekue ijojahaʼỹ hag̃uáicha ijehe Dario Medo ndive mburuvicha guasu ramo; upévare pe áño haʼe vaʼekue chupe g̃uarã mbohapyha, ha upéicharõ jepe avei haʼe vaʼekue iñepyrũha áño.

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.

Mávapa Ciro, Persia ruvicha, mbohapyha áñope ojehechauka peteĩ mba’e Daniel-pe, hérava Beltesasar; ha pe mba’e añetegua vaekue, péro pe ára oñemoĩmava ipuku; ha’e oñentende pe mba’ére, ha oguereko entendimiento pe visión rehe. Daniel 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Maranduhápe Ciro ojeike Daniel rembihecha peteĩha ha ipahápe. Daniel kapítulo peteĩ, ojehechauka haguéicha ymaite guive umi kuatiañe’ẽ mboyveguápe, ohechauka pe ánhel peteĩha oĩva Apocalipsis kapítulo catorcepe. Upe ánhel peteĩha ojekuaaukávo maranduhápe, oguereko opaite umi techaukaha maranduhapegua oĩva mokõi ambue ánhel reheve Apocalipsis catorcepegua. Umi mbohapy tape pe evangelio opa ára guarã rehegua, ojehechaukáva pe ánhel peteĩhápe, ha’e: “pekyhyje Tupãgui”, “pemomba’e guasu chupe”, “pe ára oúva iporã hag̃ua ñembojovake ha’e ñaguahẽma”.

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

Daniel ha umi mbohapy kuimba’e imarangatúva “okyhyjégui Tupãgui”, oiporavo hikuái omboyke hag̃ua Babilonia rembi’u, ha opyta hag̃ua ka’avo rembi’u añónte rehe. Pe jehechaukaha oúva upéipe, Daniel ha umi mbohapy kuimba’e imarangatúva “omomba’eguasu Tupãme” hesãi porãva jehechaukápe, umi ho’úva Babilonia rembi’u ndive oñemoĩvo joavyhápe. Mbohapy áño rire, oguahẽ pe “aravo huísio rehegua”, Nabucodonosor ohechaukávo chupekuéra ha ojuhúvo iñaranduveha hikuái opaite aranduha Babiloniagua ári, pa ary hag̃ua.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Umi mbohapy pe marandu porã opa'ỹva rehegua oñemboguapy avei Daniel rembiapokue pahaite kapítulope, peteĩ proceso ramo, upépe pe arandu okakuaáva omopotĩ, omorotĩ ha oha'ã umi ojejapo hag̃ua hendápe pe tesape ojepe'áva ára pahápe. Daniel rembiapokue peteĩha kapítulope, ha avei ipahaitepe, ojehechauka umi mbohapy paso pe ánhel peteĩha rehegua, oguerekóva ipype umi mbohapy ánhel. Pórke pe peteĩha kapítulo ha'e pe marandu porã opa'ỹva pe ánhel peteĩha rehegua, upévare Daniel rembiapokue mokõiha kapítulo orrepresenta pe ánhel mokõiha Apocalipsis 14-pe guare, upépe oñemboguapy pe ta'anga mymba ñarõgua térã Cristo ta'anga rehegua prueba, ojehechauka haguéicha pe mokõiha prueba-pe umi mbohapy paso peteĩha kapítulope.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

Pórke Daniel peteĩha ha mokõiha kapítulo ohechauka Apocalipsis catorce pegua peteĩha ha mokõiha ánhelpe, mbohapyha kapítulo ha pe prueba ojejapóva Dura Ñúme ohechauka mbohapyha ánhel rembiayhu, iñehenduka reheve ani hag̃ua oñemoneĩ mymba vai marandu. Daniel peteĩha kapítulope oñemombe’u Ciro peteĩha ary, ha Daniel pa kapítulope, ha’éva Daniel paha visión, Ciro ojehechauka mbohapyha ary reheve; upéicharõ jepe jaikuaa pe mbohapyha ary ha’eha ipehẽngue peteĩha ary, Daniel oikove hag̃uante Ciro peteĩha ary peve.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Upévare Ciro ha’e peteĩ símbolo peteĩ arýpe guarã oguerekóva mbohapy ary. Ha’e peteĩ símbolo pe marandu ángel peteĩha rehegua. Ciro araka’e peteĩha oñemombe’u Daniel visión peteĩha ñe’ẽ paha-pe, ha upéi jey visión paha Daniel rehegua ñe’ẽ peteĩha-pe. Tuicha mba’e ñañangareko hag̃ua Ciro simbolismo profético rehe, ha ñepyrũrã jahesa’ỹijo hína ha’eha pe marandu ángel peteĩha rehegua ñemyasãiha. Kóva ikatu ojehechakuaa profétikamente pe hecho rupive Daniel omombe’úgui iary mbohapyha iary peteĩha ramo; ha katu iñimportantevéva, ojehechauka pe decreto peteĩha ha’e omoherakuã va’ekue rupive.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

Pe ñorairõ guare Gabriel mburuvichakuéra Pérsia pegua ndive capítulo diez-pe, upéva ojejapo kuri ogueraha hag̃ua Ciro-pe pe tenda peve omoañetévo ha omoherakuãvo peteĩha umi mbohapy decreto apytégui, upéva omeʼẽvaʼekue judío-kuérape tojevývo ha tomopuʼãjey hag̃ua Jerusalén ha pe témplo. Pe tercer decreto omoĩvaʼekue pe ñepyrũrã pe profesía mokõi mil trescientos ary pegua, opávaʼekue pe ángel mbohapyha og̃uahẽrõ guare 22 jasypa 1844-pe. Pe tercer decreto orrepresenta vaʼekue pe ángel mbohapyha, ha upévare pe peteĩha decreto Ciro omeʼẽvaʼekue orrepresenta pe ángel peteĩha og̃uahẽrõ guare ary 1798-pe. Ciro orrepresenta pe ángel peteĩha, ha ko mbaʼére, Daniel kuatiañeʼẽme i-ary peteĩha orrepresenta mbohapy ary.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Upévare Ciro ohechauka pe “ára paha”, ha’e va’ekue pe ánhel peteĩha (Ciro) og̃uahẽrõ guare ary 1798-pe, upérõ og̃uahẽ avei pe “ára paha” ha pe kuatiañe’ẽ Daniel rehegua ojeipe’a hag̃ua. Ojeguerovia pe téra Ciro ouha pe ñe’ẽ persa yma guaréva “Kūruš”-gui, he’iséva “kuarahy”, oñembojoajúva pe ñe’ẽ elamita “kursh” ndive, he’iséva “guapyha mburuvicha guasu rehegua”, ohechaukáva peteĩ joaju mburuvicha hag̃uéra térã mburuvicharenda ndive. Isaías avei oñe’ẽ ko’ã Ciro rekome’ẽ rehe.

That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

Upéva he’i Círore rehe: Ha’e hína che ovecha rerekua, ha ojapopáta opa mba’e che rembipota; he’ívo jepe Jerusalénpe: Ndejejapóta; ha pe tupãópe: Ndepyenda oñemoĩta. Péicha he’i Ñandejára hekomimbipápe, Círope, ipo akatúa ajoko va’ekuépe, amoĩ hag̃ua tetãnguéra ipoguýpe; ha amboyúta mburuvichakuéra ku’á, aipe’a hag̃ua henondépe okẽ mokõive roguerypegua; ha umi okẽ ndojejokomo’ãi; aháta nde renondépe, ha ambopyahúta tape ikarẽva; ambyaíta pe kuarahy’ẽ okẽnguéra, ha aikytĩmbáta pe hierro rraja; ha ame’ẽta ndéve pytũmby mba’etaeta, ha umi mba’erepy ñemiháme oñeñongatúva, reikuaa hag̃uáicha che hague Ñandejára, upe nde renóiva nde rérape, hína Israel Jára. Jacob, che rembiguái, rehehápe, ha Israel, che poravopyre, rehehápe, rohenói voi nde rérape; romoĩ ndéve téra, jepe nde nereikuaái chéve. Che hína Ñandejára, ha ndaipóri ambue; ndaipóri Tupã che ykére; romombarete nde rete, jepe nde nereikuaái chéve; oikuaa hag̃uáicha kuarahy resẽ guive ha kuarahy reike gotyo peve ndaiporiha ambue che ykére. Che hína Ñandejára, ha ndaipóri ambue. Isaías 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Ciro oikuaauka Cristo-pe, ha’e niko pe Ñandejára “ojeporavopyre” ha oñembohéra Tupã “mymbakuéra rerekóhára”, pe omopu’ãva Jerusalén ha omoĩva pe templo pyenda. Ha’e hína pe oikeva umi okẽ oñembotypyre jepe ojepe’ávo rehe, Cristo-icha, ha’éva pe oipe’áva ha avave ndaikatúi omboty, ha ombotýva ha avave ndaikatúi oipe’a. Ha Ciro-pe oñeme’ẽ “pytũmby mba’erepy, ha kañymby guasu umi tenda ñemiguápe.” Ciro ombohovái heta techaukaha umi movimiento reformador rape rehe.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Ha’e omoha’ã ára paha, pe ánhel peteĩha oguahẽ jave, araka’e pe kuatiañe’ẽ Daniel rehegua ojeipe’a ha upérõ oñemboheta pe arandu osẽva “pytũmby mba’e hepykuegui ha tenda kañymby rehegua mba’e repy ñemíkava gui”. Umi “pytũmby mba’e hepykue ha tenda kañymby rehegua mba’e repy ñemíkava”, omoheñói pe “ipyenda” ojejapóva, ha pe “tupão”, oñemoĩva’erã. Cristo, Ciro omohechauka va’ekue ramo, ha’e Ñandejára “ojeporavóva”, Cristo oñeunhi haguéicha ivautísmope. Upévare Ciro ndaha’éi pe ánhel peteĩha oguahẽnteva, ha’e avei pe ánhel mokõiha omombaretéva pe ánhel peteĩhame oguejy jave, Espíritu Santo oguejy haguéicha Cristo oñeunhi jave. Ára 22 jasypa 1844-pe Cristo oipe’a pe okẽ térã “yke” pe Tenda Marangatúvape oike hag̃ua, peteĩ yke oñembotypýma va’ekue. Ciro avei omoha’ã pe ánhel mbohapyha oguahẽha.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Ciro ha’e pe ánhel peteĩha, ha pe ánhel peteĩha oreko opaite mba’e apoapy opaite mbohapy ánhelgui. Ciro ha’e pe ára paha 1798-pe, pe ánhel peteĩha oguahẽrõ guare. Ciro ohechauka 11 jasypoapy 1840, pe marandu pe ánhel peteĩhagua oñemombarete hague (ojehupi hag̃ua pype pokatu marangatu). Ha’e ohechauka pe tembiapo omoĩ hag̃ua umi ypykue, oñemboheko hag̃uáicha pe kuatia’ã 1843-gua jejapo rupive mayo de 1842-pe. Ha’e ohechauka pe templo ñemopu’ã, umi mokõi aty oñemboja’o haguére pe peteĩha ñembotavy guasúpe 19 jasyrundy 1844-pe, ha ha’e avei ohechauka pe mokoĩha ñemboja’o pe ñembotavy guasuitépe 22 jasypa 1844-pe.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Umi hito opaichagua reforma Millerita kuéra rehegua ojehechauka’akue Ciro rupive, ha upévare umi hito opaichagua avei ohechauka hína umi hito opaichagua oúva pe aty peteĩ ciento cuarenta y cuatro mil rehegua. Pe movimiento Millerita mboyve oĩkuri umi techaukaha Cristo he’iva’ekue oĩtaha mboyve pe tembiasakue Millerita kuéra rehegua.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

“Marandu porã ndaha’éi añoite oikuaaukáva mba’éichapa ha mba’erãpa Cristo ou hag̃ua, ha katu ohechauka avei techaukaha kuimba’e kuéra oikuaa hag̃ua araka’épa hi’aguĩma. Jesús he’i: ‘Oĩta techaukaha kuarahýpe, jasy rehe ha mbyjakuérape.’ Lucas 21:25. ‘Kuarahy iñypytũta, jasy ndohesapevéimo’ãi, ha mbyjakuéra yvágagui ho’áta, ha umi pu’aka oĩva yvágape oñemboryrýita. Upéi ohecháta Hijo del hombre ouha arai kuérape tuicha pu’aka ha mimbipa reheve.’ Marcos 13:24–26. Pe revelador péicha omombe’u peteĩha umi techaukaha ohenondétava pe jeju mokõiháme: ‘Oiko peteĩ yvyryrýi tuicha; ha kuarahy oñemopytũ peteĩ ao vosa hu’ũvaicha, ha jasy ojoguáma tuguy rehe.’ Apocalipsis 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

“Ko’ã techaukaha ojehecha raẽ siglo diecinueve jepe’a mboyve. Oñembotývo ko profesía, oiko, ary 1755-pe, pe yvyryrýi tuichavéva ha kyhyjevéva araka’eve oñehaĩva kuatiápe.” The Great Controversy, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Umi techaukaha omoherakuãva Mokõiha Jeju oñepyrũ michĩmi mboyve 1798-gui, ary 1755-pe. Ary 1798 ha’e va’ekue ñemohu’ã Israel espiritual ñembiguáipe Babilonia espiritual-pe, upéva Hermana White ombo’e ojehechauka hague Israel literal ñembiguái literal Babilonia literal-pe rupive, ha upéva opa va’ekue setenta ary ñembiguái pahaitepe, Ciro oike jave umi okẽ ijurujáva rupi ha ojagarra Babilonia, ha ojuka Belsasar-pe.

“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Ko árape pe Tupã iglesia isãsóma omohu’ã hag̃uáicha pe plan divino ogueru hag̃uáicha salvación peteĩ yvypóra ñemoñehundi hag̃uápe g̃uarã. Heta siglo aja Tupã tavaygua ohasa peteĩ jejokopyre ilibertad-kuérape. Ojeheja’ỹ va’ekue oñemombe’u hag̃ua evangelio ipotĩmbetépe, ha umi okyhyje’ỹva ombohovái hag̃ua yvypóra mandamiento-kuéra, umívape ojehupyty va’ekue pena ipohýivévante. Upévare, Ñandejára pe túva moral tuicháva oñeñotỹhápe opyta haimeteite nondaipórirõguáicha mba’eve. Tavayguakuéra ojepe’a chuguikuéra Tupã ñe’ẽ resape. Jejavy ha superstición pytũmby omongyhyje hag̃uáicha omboguepaite hag̃ua pe kuaa religión añeteguáre. Tupã iglesia ko yvy ári añetehápe oĩ va’ekue ñembyaty hag̃uápe ko pukukue persecución ndaiporiahuverekóivape, ojoguaháicha Israel ra’ykuéra ojejokóva Babilóniape pe yvyguy jeiko aja.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Babylóniape guare setenta ary paha opávo ohechauka ypy 1798; ha oĩ vaʼekue techaukaha omotenondéva 1798-pe, omomarandúva Cristo jeju jey hiʼag̃uimbaitéma hague.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

“Ciro ehérsito oguahẽvo Babilonia murálla renondépe, umi judíope guarã ha’e vaekue peteĩ señal ohechaukáva hi’aguĩmaha iñemosãsõ jejopy vaégui. Hetave peteĩ siglo Ciro heñói mboyve, Inspiración omombe’úma vaekue héra rupive, ha ojapouka vaekue peteĩ kuatiañe’ẽ hekopete omoĩva tembiapo añeteguáva ha’e ojapótava, ogueraha hag̃ua Babilonia táva oha’arõ’ỹre chupekuéra, ha ombosako’i hag̃ua tape umi ñemongakuaapy rehegua membykuéra jepe’a hag̃ua.” Profetas y Reyes, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Ciro avei ohechaukaraka’e umi techaukaha ohenondéva ary 1798-pe. Umi tembiasakuaahára ndaikatupyrýi porã Dario ha Ciro ruvicha reko rehe, ha katu Tupã Ñe’ẽ hesakã porã. Mburuvichaguasu Medo-Persa ou va’ekue Babilonia Mburuvichaguasu rire, ha Medo-Persa ruvicha peteĩha va’ekue Dario, jepe Ciro, ha’éva itajýra memby, pe general ogueraha va’ekue Babilonia, pe pyhare Belshazar arete paha aja. Ciro ha Dario mokõivéva ohechaukaraka’e pe aravo opaha hag̃uáicha umi setenta ary jejopy hag̃ua, upéva orrepresentáva pe aravo paha ary 1798-pe, ha upéva avei ohechaukaraka’e pe aravo paha ary 1989-pe.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Moisés rembiasakuepe ára paha oñemarka vaekue Aarón ha Moisés heñoikue rehe, mbohapy ary ojoavyhápe. Upe tembiasakue ohechauka porãiterei Cristo rembiasakue; ha pe ára paha upéva rembiasakuepe oñemarka vaekue Juan heñoíre, ha seis jasy rire heñói iñermáno-ygua Jesús. Pe ára paha oguereko mokõi techaukaha, ha Darío ha Ciro mokõivéva omarka pe ñembyaty guive opa hag̃ua setenta ary pegua, upéva ohechaukáva pe ñembyaty guive opa hag̃uáicha mil doscientos sesenta ary pegua. Pe herida mortal mymba guasu papal rehegua ojejapóva 1798-pe, upe rire ambue áñope ou pe omanóva upe mymba guasu ári ojupíva ha hese oisãmbyhýva. Ary 1989-pe Reagan ha Bush peteĩha mokõivéva karai mburuvichakuéra vaekue.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Ciro ohechauka umi techaukaha omombe'úva pe ára paha og̃uahẽmbotaha, ha ohechauka avei pe ára paha. Ohechauka pe arandu oñembohetavéva, ha pe marandu peteĩha oñembareteha peteĩ ánhel oguejývo, ha ohechauka pe tembiapo upérõ oñepyrũ jeyva omoĩ hag̃ua umi pyenda, pe tembiapo oñemopuʼã hag̃ua pe Templo, ha pe mbohapyha ánhel og̃uahẽha pe Ñeʼẽrerahaha Ñeʼẽmeʼẽgui sapyʼaitépe ou jave Itémplope.

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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

Ciro, mburuvicha guasu Pérsiapegua, mbohapyha áñope ojehechauka peteĩ mba'e Daniel-pe, hérava Beltesasar; ha upe mba'e añete va'ekue, péro pe ára oñemoĩmava ipuku; ha'e oikuaa upe mba'e, ha oguereko arandu pe visión rehegua. Umi árape che Daniel aime va'ekue ñembyasýpe mbohapy semána pukukue. Ndakarúi mbujape he'ẽ porã, ni so'o térã vino ndoguahéi che jurúpe, ni ndajepohýi mba'eveichavérõ, oikóvo peve mbohapy semána pukukue. Ha peteĩha jasy árape, irundy ha mokõiha árape, aime jave pe ysyry guasu ypýpe, héra Hiddekel. Daniel 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Ciro ha Belsasar ra’anga ombohechauka peteĩ tembiasakue profético específico umi ára pahápe. Belsasar ra’anga ñanemomarandu umi tavayguakuéra ojehechaukávare ha’eha umi cien cuarenta y cuatro mil, ha’éva pe generación paha tavayguakuéra pactopegua rehegua. Ha’ekuéra oñemoĩ pe tembiasakue profético ojehechaukávape Círope, upéva orrepresentáva pe tembiasakue ohasava’ekue 1798 mboyve, ha 1989, ha septiembre 11, 2001 mboyve, Ciro niko orrepresenta opa umi hito profético. Ha’e avei orrepresenta pe desengaño julio 18, 2020-pe guare, ha jepe pe léi domingo pya’e ou hag̃uáva Estados Unidos-pe. Pe llave ojekuaa hag̃uáicha moõpa oñemoĩ proféticamente Daniel visión paha, ojekuaa Daniel oikuaáva rupive.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Pe peteĩme Daniel (Beltesasar) oguereko ñentendeporã mokõivéva rehegua, pe “mba’e” ha avei pe “visión” rehegua. Pe “mba’e” ha’e pe ñe’ẽ hebreo “dabar”, he’iséva “ñe’ẽ”, ha Gabriel oipuru hag̃ua hag̃ua ohechauka hag̃ua pe visión “chazon” rehegua umi mokõi mil quinientos veinte ary (“siete tiempos”) rehegua. Pe “visión” pe peteĩ jeyva gotyo, Daniel ontendéva, ha’e pe visión “mareh” umi dos mil trescientos ary rehegua. Tupã tavaygua pacto rehegua ára pahápegua nontendéi kuri pe “siete tiempos” pe ára paha jave ary 1989-pe. Ha’ekuéra nontendéi kuri pe “siete tiempos” rehegua ndaha’éi pe 11 de septiembre de 2001 rire peve; upévare Daniel oĩva’erã pe movimiento profético de reforma tiémpope, ojehechaukáva Ciro rupive pe 11 de septiembre de 2001 rire, Daniel, ohechaukáva pe movimiento profético paha, ontendégui mokõivéva pe “mba’e” ha pe “visión”.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

Daniel ojehechauka oĩha peteĩ araka’eve mbohapy arapokõindy pukukue py’arope. “Umi ára” py’arohápe Daniel ontende pe “mba’e”, ha avei oreko entendimiento pe “visión” rehe. Pe añetegua ojehechaukáva pe “mba’e” rupive oñemombe’u Daniel-pe umi ára py’arohápe. Tupã tavayguakuéra ojehechauka “oñembyasy” ramo umi línea de reforma-pe, pe Midnight Cry mboyve. Pe ñembyasy ojehechauka Marta ha María oñembyasýramo Lázaro rehe, pe Triumphal Entry mboyveite. Upéva ojehechauka pe ikangy ha py’a kangy rupi pe peteĩha desengaño rire historia millerita-pe, Jeremías omombe’uháicha.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

Nde ñe’ẽ ojuhu, ha che ha’u umíva; ha nde ñe’ẽ oiko chéve guarã che py’a vy’a ha che korasõ rory: nde réra rupive niko che héra, ore Jára Tupã de los ejércitos. Ndacheguapyri umi opuka ha ñembohory aty ndive, ni avy’ái; che añemboguapy cheaño nde po rupi: nde niko remyenyhẽ chehegui pochy reheve. Mba’ére piko che mba’asy opyta tapiaite, ha che jaga ndojekuerái, ndohesapeséiva? Nde piko reiko hag̃ua chéve peteĩ japu hag̃uáicha, ha ykuéra opa hag̃uáicha? Jeremías 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Jeremías ndovyʼái, haʼetéicha ojapo vaʼekue Sodoma ha Egipto tavayguakuéra Apocalipsis capítulo once-pe, mokõi testígo mano rehe. “Ndovyʼái” heʼise ñembyasy. Beltesasar rembiasy ohechauka pe ñembyasy ojoajúva mokõi testígo mano rehe. Arange 18 jasypokõi, 2020-pe, ha 3 jasypateĩ, 2020-pe, pe añeteguáva protestante hatĩ ha yvy mymba guasu hatĩ republicana mokõi testígo ojejuka Sodoma ha Egipto kállere, upépe avei ñande Ruvicha ojecrusifika hague. Ñande Ruvicha ojecrusifika ramo guare, hemimboʼekuéra oñepyrũ ombyasy. Umi mokõi testígo ojehechauka Apocalipsis capítulo once-pe, Moisés ha Elías ramo.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Oĩ cinco ñe’ẽñemi Cristo rehegua Miguel ramo Escritúrape, mbohapy Daniel lívrope, peteĩ Judas lívrope ha ambue Apocalípsis lívrope. Pe kapítulo diezpe, ko’ág̃a ñahesa’ỹijohápe, oñeñe’ẽ Miguel rehe mokõi jey, umi versíkulo trece ha veintiunope, ha upéi jey kapítulo docepe, versíkulo peteĩme. Ojehechauka chupe Apocalípsis doce, versíkulo sietépe. Judaspe, Miguel ojehechauka Moisés omoingove jeyhague ramo, ha’éva Apocalípsis kapítulo oncepe peteĩva umi testígo omanóva tape mbytépe.

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

Upévare aikuaauka jevyse peẽme, peikuaámarõ jepe ko mba’e, Ñandejára, oipe’árõ guare tavayguakuérape Egipto retãgui, upe rire ohundi umi ndogueroviáiva’ekue. Ha umi ánhelkuéra noñangarekóiva’ekue hikuái ijojaha’ỹva peteĩha rekóre, ha ohejáva’ekue hikuái ijeikoha tee, ha’e oguereko chupekuéra ñapytĩ apyre’ỹme pytũ guýpe ára guasu juicio peve. Péicha avei Sodoma ha Gomorra, ha umi táva oĩva ijere rehegua, upéicha avei oñeme’ẽva’ekue tekovai poravokuépe, ha oho va’ekue so’o ambuéva rapykuéri, oñemoĩ techapyrãramo, ohasa asyvo tata opa’ỹva ñembyasy rehe. Upéicha avei ko’ã soñador ky’akuéra omongy’a so’ópe, omboyke mburuvicharã, ha oñe’ẽvai yvateguakuéra rehe. Upéicharõ jepe Miguel arcángel, oñorairõ jave Aña ndive ha oñe’ẽjoja Moisés rete rehe, ndojepy’amongetéi kuri ogueru hag̃ua hese ñe’ẽvai ñemoĩ, síno he’i: Ñandejára tanembojovake ndeve. Judas 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Judas kuatiañe’ẽme, Sodoma ha Egipto mokõivéva rehegua contexto-pe, upéva ohechaukáva pe táva guasu Moisés ha Elías ojejukaha Apocalipsis capítulo once-pe; Cristo, Miguel rupive oñerepresentáva, omoingove jey Moisés rete. Moisés ha Elías omanómava’ekue mbohapy ára ha mbyte simbólico pukukue jave Apocalipsis capítulo once-pe, ha Beltesasar rehe oñembyasyha ára opa Miguel oguejy hag̃ua yvágagui. Peteĩ línea ári ambue línea, Daniel capítulo diez versículo peteĩ guive irundy peve, ojehechauka pe ñembyasy periodo opa hag̃ua umi mokõi testígo oñemoingove jey vove Miguel rupive.

We shall continue this study in the next article.

Romoĩta ko estudio pe artíkulo oúvape.

“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

“Pe Túva oiporavo Moisés ha Elíaspe hag̃ua hemimbou Cristo rendápe, ha omomba'eguasu hag̃ua chupe Yvágagui ouva tesape reheve, ha oñomongeta hag̃ua hendive iñembyasýta rehegua ou va'erã, pórke ha'ekuéra oiko va'ekue ko yvy ári kuimba'éicha; ohasa va'ekue yvypóra rembiasy ha jehasa asy, ha ikatu va'ekue oñemoirũ py'aite Jesús jehasa'asy rehe, hekovekuépe ko yvy ári. Elías, maranduhára ramo Israel-pe, ohechauka va'ekue Cristope, ha hembiapo va'ekue, peteĩ medida peve, ojoguáva pe Salvador rembíapope. Ha Moisés, Israel ruvicha ramo, oñemoĩ va'ekue Cristo rendaguépe, oñemongeta hendive ha omoirũ he'íva; upévare, ko'ã mokõi, opa umi aty guasúgui oñembyaty va'ekue Tupã guapyha guasu jerére, ha'e va'ekue umi oñekotevẽvéva oservi hag̃ua Tupã Ra'ýpe.

“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

“Oiméramo Moisés ipochyetereígui umi Israel ra’ykuéra ndogueroviái haguére, ombota pe ita ipochy reheve ha ome’ẽ chupekuéra pe y ojeruréva, ogueraha ijehe pe gloria; iñapytu’ũ niko ojepy’apyeterei Israel rembiapo aguyjev’ỹ ha heko vai rehe, upévare ndohechaukái hag̃ua Tupãme ñemomba’e ha ndombotuichái hag̃ua héra, ojapóramo guare pe tembiapo Ha’e oheja va’ekue chupe ojapo hag̃ua. Pe Ipu’akapavéva rembiaporã niko va’ekue py’ỹi ogueraha umi Israel ra’ykuérape tekotevẽ hasýva rendápe, ha upéi, ijeporeka guasúpe, osalva chupekuéra ipu’aka rupive, ikatu hag̃uáicha ha’ekuéra ohechakuaa hesekuéra oñangarekoha ijojaha’ỹva, ha omomba’eguasu hag̃ua héra. Ha Moisés, ome’ẽvo tenda ikorasõ remimbota reheguápe, omomba’eguasu hag̃ua ijehe pe terakuã Tupãme añónte oñeme’ẽva’erã, ho’a Satanás poguýpe, ha oñembotove chupe oike hag̃ua pe yvy oñeprometéva. Moisés opytárire mbarete hag̃ua, Ñandejára ogueraháta kuri chupe pe yvy oñeprometéva peve, ha upéi ojupi haguã yvágape omoambuévo chupe omano’ỹre.”

“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

“Upéicha, Moisés ohasa vaʼekue mano rupi, ha Tupã Raʼy oguejy Yvágagui ha omoingove jey chupe hete ndohecháiramo guare gueteri tekovai. Satanás, añetehápe, oñorairõ vaʼekue Miguel ndive Moisés rete rehe, ha ojerure vaʼekue upéva haʼeha ijeheguiete iporãva rembiʼu; upéicharõ jepe, ndaikatúi ipuʼaka Tupã Raʼy rehe, ha Moisés, peteĩ tete oñemoingove jeýva ha oñemombaʼeguasúvandi, ojegueraha Yvága róga guasúpe, ha koʼág̃a oiko vaʼekue umi mokõi oñemombaʼeguasuvévagui peteĩ, Túva omoĩ vaʼekue tembiaporãme ohaʼarõ hag̃ua Itaʼýrape.”

“By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

“Oheja hag̃ua oképe upéichaite ojejopy hag̃ua, umi temimbo’e operde vaʼekue pe ñomongeta umi maranduha Yvagagua ha pe Redentor ombojegua vaʼekue apytépe. Péro, oikovévo sapyʼa pe oke pypukúgui, ha ohechávo pe visión ijyvatevéva oĩva henondépe, henyhẽ hikuái vyʼapavẽ ha kyhyje marangatu reheve. Ojesarekóvo hikuái Iporãitevaʼekue, imbohoryrendýva ha omimbi vaʼekue ijarayhúva Maestro rehe, tekotevẽ chupekuéra omoʼã hag̃ua hesakuéra ipo reheve, ndaikatúigui ambue hendáicha ogueropuʼaka pe glória ndaikatúiva oñemombeʼu oñemondeháicha hete rehe, ha osẽva chugui tesape rendy kuarahy reheguaicha. Sapyʼami hag̃ua, umi temimboʼe ohecha Ñandejára ombojegua ha ojeguerohory hag̃ua henondépekuéra, ha oñemombaʼe hag̃ua umi tekove rendýva reheve oikuaáva hikuái haʼeha umi Ñandejára rembiporavopyre.” The Spirit of Prophecy, volumen 2, 329, 330.