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.
Mbohapy ary Ciro, mburuvicha guasu Pérsiapegua, ojehechauka peteĩ mba’e Daniel-pe, pe hérava Beltsasar; ha pe mba’e añetegua va’ekue, ha pe ára oñemoĩva ipuku; ha’e oikuaa pe mba’e, ha oguereko kuaapy pe visión rehe. Umi árape che Daniel aime va’ekue ajepy’apy mbohapy semána pukukue. Ndakarúi mbujape he’ẽ porã, ni to’o térã vino ndoikéi che jurúpe, ha ndajehemoĩri mba’eveichagua aséite, oñemohu’ã meve mbohapy semána kompletoite. Ha peteĩha jasýpe, ára irundy ha mokõiha-pe, aime jave pe ysyry guasu rembe’ýre, pe hérava Hiddekel. Daniel 10:1–4.
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
Pe mbohapy ára ha mbyte simbólico Apocalipsis capítulo once-pe, mokõi testígo oĩ jave omanóva tape mbytépe, peteĩ “mba’e” ojehechauka Belsasar-pe. Ha’e yma voi ontende vaʼekue pe “visión” (mareh), capítulo nueve-pe, Gabriel oúma haguére ha ome’ẽma chupe entendimiento pe visión rehegua.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ha che añembo’évo gueteri, Gabriel kuimba’e, ahechákuri ñepyrũrãme pe visiónpe, oveve pya’etereígui ou ha opoko cherehe ka’aru ofrendakue jave. Ha’e chembo’e ha oñe’ẽ chendive ha he’i: Daniel, ko’ág̃a aju rome’ẽ hag̃ua arandu ha kuaapy. Nde ñembo’e jerure ñepyrũme osẽ va’ekue pe mandato, ha aju rohechauka hag̃ua ndéve; nde niko rehayhu’eterei hag̃uére: upévare eikũmby pe mba’e, ha eñamindu’u pe visión rehe. Daniel 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
Pe “kuimba’e Gabriel, pe” Daniel “ohecha va’ekue pe visión-pe iñepyrũme”, oñeñe’ẽ hína pe “chazon” rehe, visión historia profética rehegua, upéva he’iséva Gabriel omyesakã hague Daniel-pe pe visión umi mburuvichakuéra rehegua profecía bíblica-pe, capítulo ocho-pe. Ha pe “visión”, Daniel ohechava’erã va’ekue upéi capítulo nueve-pe, ha’e va’ekue pe “mareh”, visión apariencia rehegua. Upéi Gabriel ome’ẽ Daniel-pe pe ñembyahýi histórico pe profecía mokõi mil trescientos ary rehegua.
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
Pe kapítulo nueve oñekumpli Darío arýpe peteĩhápe. Beltesasar he’ívo “oguereko hague entendimiento pe visión rehe” “Ciro arýpe mbohapyhápe”, oikuaa porãma va’ekue pe visión “mareh” mokõi ary aja. Umi “ára” ñembyasýpe Beltesasar oikuaava’ekue hína pe “mba’e”, upéva hína pe ñe’ẽ hebreo “dabar”, ha ipuku, pe ára oñemoĩmbyréva niko mokõi mil po sy ha mokõi pa ary.
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
Daniel oikuaáma vaʼekue yma guive peteĩva pe “mbaʼe” rehegua, haʼe oikohágui Levítico mokõi pa seis ñemboʼe reheve pe capítulo nueve-pe, ha upéva hína pe ñemboʼe pe “mbaʼe” rehegua. Oñembohetave tesape pe “siete tiempo” ári, Belsasar oikuaa hag̃ua kuri umi mokõi pa peteĩ ára ñembyasy aja, ha pe tesape oñembohetavéva pe “siete tiempo” ári umi ára ñembyasy aja, ohechauka hag̃ua pe tesape oñembohetavéva pe “siete tiempo” ári ary 1856-pe. Umi Millerita-kuéra avei yma guive oikuaa kuri pe “siete tiempo” rehe, haʼekuéra niko omoherakuãma vaʼekue upéva; hákatu oĩ vaʼekue tesape oñembojoapy vaʼerã omboypy hag̃ua chupekuéra prueba-pe upe puntoetepe hembiasakue ryepýpe, upe jave ohasávo pe movimiento Filadelfia-gui pe movimiento Laodicea-pe.
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
Beltesasar ára ñembyasyha ára ojojoguaiterei pe tembiasakue maranduhára rehegua ndive, araka’épa pe movimiento Filadelfiagua ojere pe movimiento Laodiceagua-pe ary 1856-pe, ha upéi pe iglesia adventista Laodiceagua-pe ary 1863-pe. Mokõivéva, Beltesasar rembiasakue ha umi Miller-gua rembiasakue, pe tesape ojepya’evéva “siete tiempos” rehegua ári, ojoaju pe movimiento Laodiceagua jeguerova rehe pe mbohapyha ánhel rembiapo guive pe movimiento Filadelfiagua-pe, umi cien cuarenta y cuatro mil rehegua-pe, ha umi ára ñembyasyha jave, ha’éva pe tiempo de espera aja, araka’épe pe tesape ojepya’evéva “siete tiempos” rehegua ojekuaaukava’erã kuri.
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
Belteshazzar ohechauka peteĩ mensahéro ha avei peteĩ movimiento. Ipy’atarovávo ára kuérape, pe mensahéro oikuaava’erã pe “mba’e”, ha upéva hína Añetegua, ha upéi omombe’uva’erã pe “mba’e” pe movimiento-pe, Miguel omoingove jey vove mokõi testígope ary 2023-pe.
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
Pe ñe’ẽ hebreo “mareh” (Cristo jehecha rehegua visión), Daniel ojehechakuaa oikũmbyha peteĩha versíkulope, ojehechauka irundy jey Daniel visión pahápe. Mokõi jey oñemoñe’ẽ “visión” ramo, ha mokõi jey “jehecha” ramo. Peteĩha jey Daniel oiporu ko ñe’ẽ peteĩha versíkulope, ohechauka hína ha’e oikũmby hague pe “visión”, ha umi mbohapy ambue ñe’ẽjoaju ohechauka Daniel ohasaha pe visión jehasa. Versíkulo 6-pe, Cristo rova ha’e va’ekue “pe jehecha” ára resaicha.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
Ha pe mes peteĩha jasy rehegua ára mokoipa irundyhápe, che aime aja ysyry guasu ypýpe, hérava Hidékel; upéi ahupi che resa, ama’ẽ, ha péina ápe peteĩ kuimbaʼe ao líno guigua rehe oñemondevaʼekue, ha ikuʼáre ojokua hag̃ua oguereko hag̃ua óro porã Uphaz guigua. Hete katu haʼe vaʼekue beriloicha, hova katu overa araveraicha, hesa kuéra tata rendyicha, ijyva ha ipykuéra katu brónse ñemyatyrõ porãmbyre mbyjaicha, ha iñeʼẽ pu katu heta tavayguakuéra ñeʼẽ puicha. Ha che, Daniel añoite ahecha pe visión; umi kuimbaʼe che ndive oĩva ndohéi pe visión, upéicharõ jepe tuicha oryrýi hag̃ua hoʼa hiʼarikuéra, ha okañy oñemimipa hag̃ua. Upévare che añónte apyta, ha ahecha ko visión tuicháva, ha ndopytái chepype mbarete mbaʼeve; che jeguaka katu oñembyai chepype, ha ndaipóri chembarete. Daniel 10:4–8.
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
Oĩ ambue ñe’ẽ hebreo oñembohasáva “visión” ramo, ha upéva ñahesa’ỹijóta ñamoĩ porã rire mbovymi mba’e ohechaukáva pe ñe’ẽ hebreo “mareh” rehegua. Umi versíkulo mboyveguápe, pe ñe’ẽ “apariencia” ha’e pe ñe’ẽ hebreo “mareh”. Pe ñe’ẽ peteĩteĩva oñembohasa avei “visión” ramo versíkulo dieciséis-pe. Versíkulo dieciséis-pe, Cristo visión ombohasy Daniel-pe.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Ha, péina, peteĩ ojoguáva yvypóra ra’ykuérape opoko che rembe’y rehe; upéi aikuaa juru, ha añe’ẽ, ha ha’e pe oĩvape che renondépe: Che ruvicha, pe visión rupi che mba’asykuéra ojevy che ári, ha ndarekovéi mbarete. Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
Pe ñe’ẽ hebreo oñembohasáva “ñembyasy” ramo he’ise peteĩ bisagra, ha pe “jehecha” Cristo jehechauka rehegua Daniel ohechava’ekue upe versíkulope ombojeréva’ekue peteĩ bisagra. Peteĩ “bisagra” profecíape ohechauka peteĩ punto ojereha hag̃uáicha.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Oĩ porombo’e ñanembo’eséva ára ohasava’ekue rembiaságui; ha ko’ã mba’ére oñembohysýi ñane atención, opa umi tapicha oikuaa hag̃ua Tupã omba’apoha ko’ág̃a avei pe tape peteĩchaguápe ha’e akóinte ojapo haguéicha. Ipo ojehecha hembiapópe ha tetãnguéra apytépe ko’ág̃a avei, upeichaite peteĩchaguápe ojehechákuri akóinte guive pe evangelio oñemomaranduhaguépe raẽ Adán-pe Edén-pe.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Oĩ ára oĩva ha’éva peteĩ jevyjere renda tetãnguéra rembiasakue ha tupão rembiasakuépe. Tupã providénsiape, koʼã opaichagua apañuãi guasu og̃uahẽ vove, upe ára pegua tesape oñemeʼẽ. Oñemoguahẽramo chupe, oĩ ñemotenonde espirituál; oñemboykéramo, upérõ ou ñemboguejy espirituál ha ñehundi. Ñandejára Iñeʼẽme ohechauka porã marandu porã rembiapo oñorairõva, yma guive ojegueroho haguéicha, ha tenonderãme avei ojeguerohótaháicha, pe ñorairõ paha peve, upépe Satanás rembiguái ojapóta iñemonguʼe paha hechapyrãva.” Bible Echo, August 26, 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
Pe versíkulo dieciséis ohechauka peteĩ punto de inflexión pe tembiasakuepe Belteshazzar ohechaukahápe. Ha’e peteĩ punto de inflexión mokõivéva pe kóno republicanope (tetã) ha pe kóno protestántepe (iglesia). Ohechauka peteĩ krísis, ha ohechauka pe punto oñeme’ẽhápe tesape especial upe tembiasakuepe g̃uarã. Pe punto de inflexión Danielpe g̃uarã oiko va’ekue Daniel oñepoko rire hese, mokõiha jey mbohapy jey apytépe. Daniel oñepokóta hese mbohapy jey, ha mokõiha jey oñepoko rire hese, upéva ha’e va’ekue peteĩ punto de inflexión Danielpe g̃uarã, ha upe punto de inflexión ha’e va’ekue pe mokõiha mbohapy jey apytégui Daniel ohecha hague pe visión “mareh”.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Ha, péina, peteĩ ojoguáva yvypóra ra’ykuéra ra’ãngápe opoko che rembe’ýre; upéi aipe’a che juru, ha añe’ẽ, ha ha’e pe oĩvape che renondépe: Che ruvicha, pe visión rupive che mba’asykuéra ou jeýma che ári, ha ndaipóri chembarete hembýva. Daniel 10:16.
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
Mbykymi jajeporekáta ko'ẽ mbohapy pokopi sapyʼaitépe. Peteĩha irundy jey apytégui Daniel oipuruha pe ñeʼẽ “mareh”, haʼe heʼi hag̃ua ontende hague pe visión; ha umi mbohapy ipahapegua ñeʼẽñemombeʼu ohechauka mbaʼéichapa haʼe ohasa pe experiencia añetehápe ohechárõ guare pe jehechapyre. Mbohapyha jey ohenói pe visión pe jehechapyre rehegua haʼe versíkulo 18-pe, upépe oñepoko hese mbohapyha jey.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Upéi ou jevy oúvo che japoko peteĩ kuimba’éicha ijehecha, ha chemombarete. Daniel 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
Mokõiha jepoko rupi, pe versíkulo 16-pe, ha’éva pe mokõiha ñe’ẽmby “marah” visión rehegua, ipy’aguasu okañyma; ha pe mbohapyha jepokope katu, ipy’aguasu oñemyatyrõ jey. Umi versíkulo 10, 16 ha 18-pe, Daniel oñejoko. Pe versíkulo 6-pe, Daniel ohecha Cristo ra’anga, ha upéi Gabriel-pe; ha pe versíkulo 10-pe, Gabriel ojoko Daniel-pe peteĩha jey.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Upéi amopuʼã che resa ha ahecha; ha péina, peteĩ kuimbaʼe oñemonde líno reheve, ha ikupe rupi ojokua óro porãite Ufas guigua reheve. Hetekue avei ojogua berílope, hova katu araveráicha ojekuaa, hesa katu tata rendyicha, ipo ha ipy katu overa vaʼekue brónse oñemopotĩ porã vaicha, ha iñeʼẽpu katu hetaiterei tapicha ñeʼẽpuicha. Ha che, Daniel añoite ahecha pe visión; umi kuimbaʼe che ndive oĩ vaʼekue ndohechái pe visión; upéicharõ jepe, tuicha oryryipa hese kuéra, ha okañy oñemokañy hag̃ua. Upévare che añónte apyta, ha ahecha ko visión tuichaitéva, ha ndaipóri véima mbarete chepype; che porãngue niko oñemoambue chepype ñembyai hag̃uáicha, ha ndarekói vaʼekue mbarete.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
Ha ahendu chupe iñeʼẽnguéra ryapu; ha ahendúvo iñeʼẽnguéra ryapu, aime hag̃ua peteĩ ke pypukúpe che rova ári, ha che rova yvýre ojere. Ha, péina ápe, peteĩ po che poko, ha che mopuʼã che renypaʼã ári ha che po pype. Upérõ heʼi chéve: Daniel, kuimbaʼe ojehayhuetereíva, eikũmby umi ñeʼẽ haʼéva ndéve, ha eñemboʼy porã; nde rehehápe ningo koʼág̃a ajegueru. Ha oñeʼẽmbávo ko ñeʼẽ chéve, añemboʼy ryrýipe. Upéi heʼi chéve: Ani rekyhyje, Daniel; ymaite guive, upe ára peteĩhá guive remoĩ hague nde pyʼa reikũmby hag̃ua, ha rejejopy hag̃ua nde Tupã renondépe, ne ñeʼẽnguéra oñehendu, ha nde ñeʼẽnguéra rehehápe aju. Pe mburuvicha guasu ruvicha Persiagua chejoko mokõi pa ary peteĩ ára; ha péina ápe Miguel, peteĩ umi mburuvicha guasu ypykuéra apytégui, ou chepytyvõ hag̃ua; ha che apyta upépe umi mburuvicha guasu Persiagua ndive. Koʼág̃a katu aju amboikuaa hag̃ua ndéve mbaʼépa ojehútava nde tavayguakuérape umi ára pahápe; pe visión ningo gueteri heta ára rehegua. Daniel 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Upéi, pe versíkulo pakõiha-pe, Daniel rehe oñemboja jey mokõiha jey, ohechávo Cristo visión.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ha upe rire ha’e ko’ã ñe’ẽ chéve, amboja che rova yvýre, ha akirirĩmba. Ha, péina ápe, peteĩ ojoguáva yvypóra ra’y kuéra réicha opoko che rembe’yre; upéi aipe’a che juru, ha añe’ẽ, ha ha’e pe oĩvape che renondépe: Ñandejára che Jára, pe visión rupi che mba’asy ou jey che ári, ha ndarekovéima mbarete. Mba’éicha piko ko che Jára rembiguái ikatu oñe’ẽ ko che Jára ndive? Che rehe katu, upepete voi ndaiporivéima mbarete chepype, ha ndaipóri che pype pytu hembýva. Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Upéi Daniel ojepoko jey mbohapyha, Gabriel ojechauka ramo, ndaha’éi Cristo.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
Upéi ouju jey che rehe ha opoko che rehe peteĩ kuimba’e joguaha ojehechaukávaicha, ha chemombarete, ha he’i: Nde kuimba’e ohayhuetereíva, ani rekyhyje; py’aguapy toĩ nderehe; embarete, héẽ, embarete. Ha oñe’ẽ rire che ndive, chemombarete, ha ha’e: Toñe’ẽ che ruvicha; nde chemombaretegui. Upérõ he’i: ¿Reikuaápa mba’érepa aju ne rendápe? Ha ko’ág̃a aháta jey añorãirõ hag̃ua Persia ruvicha ndive; ha asẽ vove, péina, Grécia ruvicha oútama. Péro ahechaukáta ndéve pe ojehaíva añetegua kuatiañe’ẽme; ha ndaipóri avave oñemoirũva che ndive ko’ã mba’épe, Miguel pene ruvicha añoite. Daniel 10:18–21.
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
Daniel ojeapy mbohapy jey, ha peteĩha ha mbohapyha jeyme ojeapy chupe pe ánhel Gabriel rupive. Mokõiha jeyme ojeapy chupe Cristo rupive. Daniel oiporu pe ñe’ẽ hebreo peteĩchagua irundy jey, ha umi irundy jey apytépe, peteĩha jeyme, peteĩha versíkulope, he’i hína kuri ha’e ontendeha pe “visión”. Peteĩ añetegua rentende hag̃ua tuicha mba’e, ha katu ndaha’éi upeichaite voi pe añetegua jehasa hag̃ua, ojapohaguéicha umi mbohapy ambuépe.
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Oñemohu'ã jave Daniel rehegua opa rire, oñeme'ẽ chupe peteĩ jehecha pe visión rehegua, ha'e yma voi oikuaa porã va'ekue umi ára oñemohu'ã mboyve. Pe jehasa ojepysóva mbohapy tape rupi, ojehechaukáva mbohapy pokópe. Peteĩha ha ipaháva pokó ojejapo Gabriel rupive, ha pe mbytegua pokó Cristo rupive. Pe peteĩha ha ipaháva pokó ha'eva'ekue pe peteĩha ha paháva letra alfabeto hebreopegua. Pe mokõiha tapepe, Daniel ohechakuaa heko peteĩ angaipa apoha pu'akare'ỹ ha opu'ãva ramo Ijára renondépe, ha upévare pe mbytegua pokó orrepresenta pe opu'ã, ojehechaukaháicha pe letra pahaapyha alfabeto hebreopegua.
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“Péro ko'ág̃a ndopenái va'ekue ygáre térã mba'epy guýrape. Ko techapyrã hechapyrãitéva, opa ambue hecha va'ekue ári, ha'e ichupe guarã peteĩ jehechauka pu'aka divínova rehegua. Jesúspe ohecha peteĩva oguerekóva opa mba'e tekohapýva ipoguýpe. Tupã reko oĩva upépe ohechauka chupe ijehegui marã'ỹ'ỹ. Mborayhu oguerekóva Imbo'ehárape, ñemotĩ ijerovia'ỹ rehe, aguyje Cristo oñemomichĩ haguére, ha opa mba'e ári, pe ñandu ha'eha ky'a'ỹ'ỹva pe Marã'ỹ'ỹ opave'ỹva renondépe, opaite mba'eichaite ojopy chupe. Iñirũnguéra oñangarekóvo pira ñuhãme ojapyhy va'ekuére, Péro ho'a pe Salvador py ykére, he'ívo: ‘Ejei chehegui; che ningo peteĩ kuimba'e angaipáva, che Ruvicha.’”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
“Upéva voi pe tekove pytyvõ marangatúete divína rehegua omboguejy vaʼekue maranduhára Danielpe omanóvaicha Ñandejára remimbou renondépe. Haʼe heʼi: ‘Che porãite ojevy chepype ñembyai hag̃ua, ha ndarekovéi mbarete.’ Upéicha avei Isaías ohechávo Ñandejára glória, osapukái: ‘¡Aichejáranga che! che ningo ahundíma; aipórõ che haʼe peteĩ kuimbaʼe juru kyʼáva, ha aikove peteĩ tavayguakuéra juru kyʼa vaíva apytépe; che resa niko ohecha Mburuvicha Guasupe, pe Ñandejára ehérsitopegua.’ Daniel 10:8; Isaías 6:5. Yvypóra rekove, iñembyaiha ha ipekádo ndive, oñemoĩvaʼekue joavy hag̃uáicha divinidad perfección ndive, ha haʼe oñandu ijehe opyta hag̃uáicha opa mbaʼépe ikangy ha imarangatuʼỹ. Péicha oiko vaʼekue opavavépe umi oñemeʼẽ vaʼekuépe ohecha hag̃ua Ñandejára tuichaite ha hekoporã mburuvicharãme.”
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
“Pedro he’i hatã: ‘Ejei chehegui; che niko peteĩ kuimba’e angaipa apoháva’; upéicharõ jepe ojapyhy mbarete Jesús py rehe, oñandúgui ndaikatuiha ojepe’a Chugui. Pe Salvador ombohovái: ‘Ani rekyhyje; ko’ág̃a guive rejagaráta yvypórape.’ Isaías ohechávo rire Tupã marangatuha ha ha’e voi ndaikatupyrýiha, upérõ ae oñemoĩ chupe pe marandu Tupãgui ouva’erã. Pedro oñemoguahẽ rire jejoko hag̃ua ijehegui ha ojerovia hag̃ua pe pokatu yvagaguáre, upérõ ae ohupyty pe ñehenói ojapo hag̃uáicha hembiapo Cristo rehehápe.” The Desire of Ages, 246.
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
Pe visión “mareh” ha’e pe visión Cristo jehechaukarã rehegua, ha katu ánhel Gabriel ojehechauka ñe’ẽ Daniel oipurúkuri mokõiháicha ha irundyháicha. Peteĩha jey ha’e peteĩ ñe’ẽ Beltesasar oikuaa hague pe visión, ha mbohapy paha katu ohechauka Daniel ohasa asyha pe visión rupive. Umi mbohapy jey Daniel ohasa jave pe visión, upe jave avei oñepoko hese.
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
Peteĩha hendápe Gabriel opoko hese, oiko rire ha’e ohecha rire Cristo oñemomba’eguasúva ra’anga, ha upe jehasa py’a opyta chugui “oke pypukúpe che rovái ári, ha che rova yvýre ojere.” Pe visión omoheñói peteĩ ñemombyry, umi oĩva’ekue hendive niko “ndohechái pe visión; ha peteĩ ryryi tuicha ho’a hi’ári kuéra, upévare okañy oñemokañy hag̃ua.” Pe peteĩha ñembyasy guasúpe, Jeremías “oguapy ha’eño, Ñandejára po rupígui,” ha Beltesasarpe “ndopytai mbareteve” “pe” imba’eporã “oñemoambue haguére chepype ñehundípe, ha” ha’e “ndopytai mbareteve.”
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
Peteĩ je Gabriel opoko hese peteĩha, upéi Gabriel omboguapy Daniel-pe ijyvýri ha ipo pyapúre. Upéi he’i Daniel-pe toikũmby hag̃ua umi ñe’ẽ ha’e he’íva ha topu’ã hag̃ua; ha Daniel ojapo upéicha, jepe oryrýi hína. Upémarõ Gabriel ome’ẽ Daniel-pe peteĩ ñemyesakã mba’épa oiko va’ekue umi mokõi pa’ẽ peteĩ ára ha peteĩ ára jave, Daniel ñembyasy aja. He’i va’ekue, oñorairõ rire Persia ruvichakuéra ndive umi mokõi pa’ẽ peteĩ ára ha peteĩ ára pukukue, Miguel oguejy hague yvágagui oike hag̃ua pe ñorairõme; ha upéi Gabriel ou hag̃ua ombohovái Daniel ñembo’e ha omyesakã hag̃ua ichupe “mba’épa oikóta ne retãygua rehe umi ára pahápe.” Miguel oguejy rire yvágagui, Gabriel oñembou oñemyesakã hag̃ua Daniel-pe umi ára paháva.
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
Gabriel ñemyesakãrã oñeme’ẽ Daniel-pe umi mokõipa peteĩ ára ñembyasy pahápe, upéva, pe “línea ári línea” aplicación-pe Apocalipsis capítulo once-pe, orrepresenta araka’e Ezequiel capítulo treinta y siete-pe oñemanda chupe mokõi jeýma oprofetisa hag̃ua umi kangue omanóva rehe, ikatu hag̃uáicha oñemoingove jey mokõi proféta iñotỹhaguegui. Upéva oiko Michael oguejy jave yvágagui ha omoingove jey Moisés rete, ha upéicharõ jepe omboykévo oñe’ẽ hag̃ua Satanás ndive Judas kuatiañe’ẽme. Daniel gueteri oñepokóta hese mokõi jevyve Gabriel ome’ẽ rire chupe pe jehechaukakuaa guasu umi ára ñembyasy rehegua.
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
Gabriel opa rire, Daniel “ombohovái hova yvýre, ha opyta ñe’ẽ’ỹre”; upéi Cristo voi “opoko” Daniel “tembe rehe”, ha upémarõ Daniel “oipe’a” ijuru, “ha oñe’ẽ, ha he’i pe oĩvape che renondépe: Ñandejára che mburuvicha, pe visión rupi che py’aro ou jey che ári, ha ndarekovéi mbarete. Mba’éicha piko ko nde rembiguái ikatúta oñe’ẽ ko che mburuvicha ndive? Che rehe katu, upepete voi ndaipóri vaʼekue mbareteve chepype, ha ndaipóri avei pytu ojeheja vaʼekue chepype.”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
Pe experiencia ohecha hag̃ua ha oñeʼẽ hag̃ua Cristo ndive omomirĩ Daniel-pe yvykuʼípe peve. Haʼe opyta neʼẽngatuʼỹre, ha péicha opytáta vaʼekue Cristo noñapytĩriramo iñembeguékuéra, Isaías rembeguékuéra oñeñapytĩ haguéicha pe tatapỹi rehegua tatapendy rupive.
We will continue this study in the next article.
Ko estudio ñamoguatahéta pe artíkulo oúvape.
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“Ohechávo Isaías ko revelación imba’eguasú ha imarangatuete hag̃ua Ijára, ojaho’i chupe peteĩ ñeñandu mbarete Tupã potĩetéva ha imarangatuetéva rehegua. Mba’eichaitépa hãimbete pe joavy pe perfección ndaijojahái ijapohare rehegua, ha pe tape angaipa reheguáre umi, ha’e ndive, yma guive oñemoĩva’ekue umi tetã ojeiporavóvape Israel ha Judá apytépe! ‘¡Ai chehegui!’ he’i hatã; ‘che niko añehundi hag̃uáicha; che ha’égui kuimba’e juru ky’áva, ha aikove peteĩ tavayguakuéra juru ky’áva mbytépe: che resa niko ohecha Mburuvicha Guasu, Jehová de los ejércitos.’ Verso 5. Oĩvaicha pe tesapé renyhẽme Tupã renondépe, pe tenda marangatu ryepýpe, oikuaa porãkuri, ojejahéiramo ijeheguínte, peteĩ iimperfección ha ndokatumo’ãigui, ndaikatumo’ãiha mba’eveichavérõ omohu’ã pe tembiapo oñehenóihaguépe chupe. Ha katu oñembou peteĩ serafín ombovevýi hag̃ua chupe iñembyasygui ha omboheko hag̃ua chupe hembiaporã guasúpe g̃uarã. Peteĩ tatapỹi oikovéva altar guive oñemoĩ ijurúre, ko’ã ñe’ẽ reheve: ‘Péina, ko mba’e opoko nde jurúre; ha nde rembiapo vai ojeipe’a ndehegui, ha nde angaipa oñemopotĩma.’ Upéi oñehendu Tupã ñe’ẽ he’íva: ‘Mávapepa amondóta, ha mávapa ohóta Ore rehehápe?’ ha Isaías ombohovái: ‘Ko’ápe aime che; chemondóna.’ Versos 7, 8.”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“Pe visitante yvagapegua he’i pe marandu rerahahárape oha’arõvape: ‘Tereho ha ere ko tetãme, Pehendúke añetehápe, ha ani peikuaa hag̃ua; ha pehecháke añetehápe, ha ani pehechakuaa hag̃ua. Embotavy ko tetã py’a, embopohýi ijapysakuéra, ha emboty hesakuéra; ani hag̃uáicha ohecha hesa rupive, ha ohendu ijapysa rupive, ha ontende ipy’a rupi, ha ojere, ha oñemonguera hag̃ua.’ Versículos 9, 10.
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
Pe proféta rembiaporã vaʼekue hesakã porã; vaʼerã omopuʼã iñeʼẽ pyʼaguapyʼỹme umi mbaʼe vai oguerekóva puʼaka hag̃ua. Haʼe katu okyhyje oike hag̃ua upe tembiapópe orekóʼỹre raẽ peteĩ jeroviaʼỹreʼỹ ñemonguʼe rehegua. “Señor, arakaʼe peve?” oporandu. Versículo 11. Ndaipóri piko nde retã ojeporavóva apytépe avave arakaʼeve oikũmby, oñembyasy hag̃ua, ha oñemonguera hag̃ua?
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
“Ipohýi hi’ã ijyvápe ojavy va’ekue Judá rehehápe ndaikatúi ojegueraha rei. Imisión ndaha’éi va’erãiteite iñakãrakuéra’ỹre. Upéicharõ jepe, umi mba’evai heta ñemoñare aja oñembotuicháva ndaikatúi oñembogue ipukukue jave. Hekove pukukue javeve ha’eva’erã mbo’ehára ipasiénsia ha py’aguasúva—maranduha jeroviapy rehegua avei, ha avei ñehundi rehegua. Upe tembiapo Tupã rembipota paha ipakuévo, ojekuaáta porãta opaite hi’a porãva hembiapo ha opa Tupã rembijokuái jeroviaha rembiapo rehegua. Peteĩ hembýva ojesalváta va’erã. Kóva oiko hag̃ua, umi ñe’ẽmondo ñemomarandu ha jerure rehegua oñeme’ẽva’erã tetã opu’ãva’ekuépe, he’i Ñandejára: ‘Peve tavakuéra oñehundipa peve avave oiko’ỹre ipypekuéra, ha umi óga yvypóra’ỹre, ha pe yvy oñembyaipaite, ha Ñandejára tomomombyry yvypórape, ha oĩ peteĩ ñehesa’ỹijo guasu pe yvy mbytépe.’ Versículo 11, 12.”
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“Umi jehasaíva pohýi oguahẽ vaʼerã umi ndojevyʼýivape ári,—ñorairõ, ñemosẽ tetãgui, jejopy vai, pokatu ha terakuãkatu ñehundi umi tetãnguéra apytépe,—opa koʼãva oúta vaʼerã ikatu hag̃uáicha umi ohechakuaáva ipype Tupã ipo peteĩ ipochy vaʼekue rehegua toñemotenonde hag̃ua ñembyasy rupive. Umi diez tribu pe reino yvatepegua rehegua pyaʼe oñasarambíta vaʼerã umi tetãnguéra apytépe ha itavakuéra opytáta oñehundi hag̃uáicha; umi ehérsito ombyaíva tetãnguéra iñañáva rehegua ohasáta hikuái ijyvýre jey jey; ha ipahápe Jerusalén jepe hoʼáta, ha Judá oguerahaha hag̃uáicha jejopyrãme; upéicharõ jepe, pe Yvy Oñeprometéva ndopytamoʼãi hag̃ua opaite hag̃uáicha ñemboyke hag̃uáicha arakaʼeve g̃uarã. Pe ñeʼẽmeʼẽ pe oúva yvágagui omeʼẽ vaʼekue Isaíaspe haʼe kuri: ‘Pype opytáta peteĩ décima parte, Ha upéi ou jeýta, ha oñehundíta: Yvyramáta téil térã robleicha, Ikangue opyta hesekuéra, oguerokýramo jepe hogue: Péicha pe ñemoñare marangatu haʼéta pe ikangue upéva.’ Verso 13.”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“Ko ñemombarete pahaite ojejapótagua Tupã rembipota rehegua ome’ẽ kuri py’a guasu Isaías korasõme. Mba’ére piko, ko yvy arigua mbaretekuéra oñemboaty ramo Judá rehe? Mba’ére piko Ñandejára marandu rerahaha ojuhúramo ñemoĩ hag̃ua hese ha ñembotove? Isaías ohecha kuri pe Mburuvicha Guasu, Ñandejára ehérsito kuéra Jára; ohendu kuri serafín kuéra purahéi, ‘Opavave yvy henyhẽ hína Iglóriagui;’ oguereko kuri pe ñe’ẽme’ẽ, Jehová marandu kuéra Judá ojere va’ekuépe oñondive oútaha pe Espíritu Santo pokatu oguerúva tekove rehegua conviction; ha pe maranduhára oñembopy’aguasu pe tembiaporã orekóvape tenonde gotyo. Versículo 3. Ijeporeka puku ha hasýpe pukukue javeve, ogueraha hendive ko visión mandu’a. Sesenta ary térã hetave aja, opu’ã Judá ra’y kuéra renondépe peteĩ proféta esperánsa rehegua ramo, oñembopy’aguasuvévo ha gueteri oñembopy’aguasuvévo umi marandu’ẽme omombe’úva pe iglesia ñepu’ãrã pyhareveguáva.” Profetas y Reyes, 307–310.