In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Kapítulo diez-pe, Daniel ojeapy mbohapy jey, ha umi mbohapy jeapýpe oñembojoja umi mbohapy jey Daniel voi ohasa hag̃ua pe “mareh”, visión. Pe peteĩha ha pahápe ojehechauka vaʼekue Gabriel, pe mensahéro Revelación Jesucristo rehegua. Gabriel hína pe ogueraha pe marandu Cristo-gui, Túva omeʼẽ vaʼekue chupe, ha ogueraha pe profétape, pe omondo hag̃ua umi iglésiakuérape.

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 10:21.

Ha che aikuaaukáta ndéve upe ojehaíva pe Ñandejára Ñe’ẽ añeteguápe; ha ndaipóri avave oĩva che ykére ko’ã mba’épe, ndaha’éiramo Miguel, pene mburuvicha. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabriel oikuaa ha’eha peteĩ tekove ojejapopyre, ha upévare hekopete oikuaauka vaʼekue Juánpe ani hag̃ua omombaʼe chupe Apocalipsispe.

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 19:10.

Ha che'a ipy rendápe amomba'eguasu hag̃ua chupe. Ha ha'e he'i chéve: Ani rejapo upéva: che niko nde irũ tembiguái, ha nde joyke'y kuéra apytégua, umi oguerekóva Jesús remimombe'u; emomba'eguasu Tupãme: Jesús remimombe'u niko marandu hag̃ua espíritu. Apocalipsis 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Upévare, pe oikuaaséva maranduhai rehe oñentendevaʼerã mbaʼérepa Gabriel ohechauka ndaiporiha avave ijári oñembojoajúvo upe “oñehaíva kuatiañeʼẽ añetegua” rehe; upéva oguereko peteĩ propósito profético específico. Ohechaukávo pe añetegua Cristo añoite oikuaaha hag̃ua hag̃ua hag̃ua umi Escritura iporãvéva chugui, haʼe ohechauka Cristo-pe “Miguel pene mburuvicha” ramo. Péro Miguel ndahaʼéi peteĩ mburuvicha añónte; haʼe hína pe arcángel.

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 7.

Ha Miguel arcángel katu, oikóramo oñorairõ hag̃ua aníndiáre ha oñeʼẽjoavy Moisés rete rehe, ndopyʼaguasúi ogueru hag̃ua hese ñeʼẽvai ñembojovake, síno heʼi: Ñandejára toñembopochy nde rehe. Judas 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Upévare, umi mbohapy jepokói ha’e jepokói angélikova, ha umi mbohapy jey Daniel ohasa jave pe “mareh”, visión, upéva angéliko. Mbohapyha jey Daniel oñepoko jave hese, upéva ikatu hag̃uáicha oñemombarete, pórke mboyve, mokõiha jepokóipe, ha’e okañy imbarete.

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. Daniel 10:18–20.

Upéi ou ou jevy ha chemoko peteĩ kuimba’e joguahaicha ojehecháva, ha chemombarete, ha he’i: Nde kuimba’e ojehayhuetereíva, ani rekyhyje; py’aguapy toĩ ndéve; nde mbarete, heẽ, nde mbarete. Ha oñe’ẽ rire che ndive, che añemombarete, ha ha’e: Toñe’ẽ che ruvicha; nde niko chemombarete. Upérõ he’i: Reikuaa piko mba’érepa aju ne rendápe? Ha ko’ágã aha jeýta añorairõ hag̃ua Persia ruvicha ndive; ha asẽvo, péina, Grecia ruvicha outa. Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabriel omomandu’a Daniel-pe ouju hague “ombokuaa hag̃ua” chupe “mba’épa ojehútava nde retãygua kuérape umi ára pahápe”, oporandúvo Daniel-pe “reikuaápa mba’érepa aju nde rendápe?” Oñemohendáva hekopete umi mba’e ha’e ombo’éva’ekue Daniel-pe umi ára paháre, Gabriel upéi he’i ojevy jeýtaha “oñorairõ hag̃ua Persia ruvicha ndive: ha asẽ rire, péina Grecia ruvicha oúta.” Upéi oñepyrũ pe marandu profético capítulo once pegua, omombe’úva mba’épa ojehúta umi cien cuarenta y cuatro mil-pe umi ára pahápe. Pe marandu profético oñemoĩ ñorairõ rehegua contexto-pe “Persia ruvicha” ndive ha “Grecia ruvicha” ndive.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Pe tembiasakue añeteguáva Ciro el Grande ha Alejandro el Grande apytépe ohasákuri mokõi sua ary ári. Péro pe yvyryrýi guasu Apocalipsis capítulo once-pe guápe, umi movimiento paha pya’eterei, ha pya’evoi pe poteĩha rréino oñemomba’eguasu rire pe mburuvicha yvate gua japu reheve, upéi pe pokõiha rréino, umi diez mburuvicha, Grecia ohechauka ramo, pya’evoi oñemoĩ peteĩ ñe’ẽme ome’ẽ hag̃ua irreino mymbaguasúpe.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Peteĩ nivel-pe, “mareh” visión ojepuru siete jey Daniel capítulo diez-pe. Ñahesa’ỹijo kuri irundy umi siete jeygui, ha jahechakuaa pe ñe’ẽpy peteĩha he’iseha Daniel oikuaauka hague, Ciro áño mbohapyha mboyve, Daniel ontende hague pe visión. Umi mbohapy ñe’ẽjoaju oúvape, umi mbohapy poko káda visión-pe ohechauka Daniel jehasa, ha’e opáyvo pe ñembyasy peteĩha mokõiha aravo peteĩha día mokõiha rire. Iñepáy jevy, peteĩ avivamiento rehegua, oñemohenda pe evangelio opa’ỹva rembiapo mbohapy jeku’ére, ha umi mbohapy jeku’e oñerrepresenta ángel-kuérape; jepémo jeku’e papapy mokõiha ha’e Miguel arcángel, ha’éva pe omoingove jevy va’ekue Moiséspe omanóva apytégui, ha ogueraha chupe yvágape.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Ambue mbohapy jey ñe’ẽ “visión” oĩhápe capítulo diez-pe, ndaha’éi “mareh”, ha’e “marah”. “Marah” ha’e “mareh” kuña rehegua. He’ise peteĩ visión, ha ñemoheñóiháicha peteĩ “espejo” térã “looking-glass”. Iñekytĩha iñe’ẽtekuaa rehegua ha’e oñeikotevẽha ojehechakuaa “causativa”ha. Ha’e hína pe visión “la apariencia” rehegua, hákatu iñambue género-pe, upévare ohechauka peteĩ marandu profético ambue. He’iháicha pe ñe’ẽtekuaa, “espejo” ohechauka umi ohecháva pe visión ohechaha peteĩichagua jehechaukaha. Kóva hína pe elemento pe ñe’ẽme ha’éva “causativa”. Pe ñe’ẽtekuaa peteĩ ñe’ẽ causativa rehegua, “marah” contexto-pe, ipypukueterei.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Pe ñe’ẽ “causative” ojoaju mba’e omoñepyrũva térã mba’e ojapóva oiko hag̃ua peteĩ mba’e. Ñe’ẽkuaaty rehegua, ko’ýte verbo rembiapópe, pe forma causativa ha’e peteĩ construcción gramatical ohechaukáva verbo sujeto ojapoha ambue tapicha térã mba’e ojapo hag̃ua pe tembiapo pe verbo omombe’úva. Techapyrãrã, inglés-pe, pe verbo “to read” oikóvo causativo ja’éramo “to make someone read”. Ko’ápe, pe sujeto ojapo ambue tapicha ojapo hag̃ua pe tembiapo jehecha hag̃ua.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Pe forma causativa ohechauka pe sujeto ha’eha hína responsable ogueru hag̃ua oiko hag̃ua pe tembiapo he’íva pe verbo. “Causativa” oñe’ẽ mba’éichapa peteĩ tembiapo térã oikóva ojeguerojera hag̃ua oiko. Umi mbohapy jey Daniel oipurúva pe ñe’ẽ hebreo “marah”, pe visión ojehecháva omoambue pe ohechávape toiko hag̃ua pe ta’anga ojepysóva hese.

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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.

Ha ára mokõipa irundyha ára jasy peteĩha-pe, aime aja ysyry guasu rembe’ýpe, ha’éva Hidékel; upéi amopu’ã che resa ha ama’ẽ, ha péina oĩ peteĩ kuimba’e ao líno-gui rehegua ijao reheve, ha ikupykuéra jerére oñekuave’ẽ hag̃ua óro porãite Ofaz-gua reheve. Irete avei ha’ete berílo, hova katu pe ñembojogua (mareh) ára resa overáva rehegua, hesa-kuéra katu tata rendyicha, ijyva ha ipykuéra katu ha’ete brónse ipytĩmbyre mba’e, ha iñe’ẽnguéra pu katu ha’ete heta tavayguakuéra ñe’ẽpu. Ha che Daniel añoite ahecha pe visión (marah); umi kuimba’e oĩva chendive ndohéi pe visión (marah); upéicharõ peteĩ ryryi guasu oguejy hi’árikuéra, ha okañy oñemi hag̃ua. Upévare apyta cheaño, ha ahecha ko visión guasu (marah), ha ndaipóri véima mbarete chepype; che porãgue niko ojere chepype ivaíva hag̃uáicha, ha ndarekói véima mbarete. Upéicharõ jepe ahendu iñe’ẽnguéra pu; ha ahendu rire iñe’ẽnguéra pu, upérõ aime peteĩ oke pypukúpe che rova ári, ha che rova ojere yvýre. Daniel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Mokõipa umi mokõi pa peteĩ ára ñembyasy paha gotyo, umi ára pahápe ojoja hag̃ua umi mbohapy ha mbyte ára rehe umi mokõi testígo omanohápe tapépe, Daniel oñemboguata hag̃uáicha sapy’aitépe ohecha Cristo jehechapyrã, ha Hembijehecha hína “aravera (mareh) jehechapyrãicha”. Upe mba’e oikóva, umi mbohapy ha mbyte ára paha gotyo Apocalipsis capítulo once-pe, ogueru peteĩ ñemboja’o, “umi kuimba’e oĩva’ekue” Daniel ndive oñemboguata hag̃uáicha “ndohechái pe visión (marah)”; upéicharõ jepe, “tuicha ryryi ou hi’ári kuéra, upévare okañy oñemokañy hag̃uáicha. Upévare” Daniel “opyta hag̃uáicha ha’eño,” ha “umi kuimba’e oĩva’ekue che ndive [oñemboguata hag̃uáicha] ndohechái pe visión (marah); ha tuicha ryryi ou hi’ári kuéra, upévare okañy oñemokañy hag̃uáicha”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Pe visión Daniel ohechava’ekue ha’eño oĩ aja, ha’e pe visión kuña rehegua, omoñepyrũva mba’e, omoambuéva Danielpe pe visión ra’angápe. Pe ñemoambue ojejapo Daniel mbarete yvypóra rehegua oñemboyke rupi, ha iporãiteha oñemoambue rupi mba’e vai ha marãme.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Pe so’oete voi pype pe ánga oikoha ha omba’apoha rupive ha’e Ñandejárava. Ndarekói derecho ñañembotavy hag̃ua mba’eveichagua hendáre ko maquinaria oikovévagui. Opaite pehẽngue ko organismo oikovéva rehegua ha’e Ñandejárava. Ñane mbo’epy ñane propio organismo físico rehegua ohechauka va’erã ñandéve opaite miembro oservi va’erãha Tupãme, peteĩ tembiporu tekopotĩ rehegua ramo.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Avavépe ndaha’éi Tupã añoite ikatúva ombo’yvy pe kuimba’e py’a jejapoha. Ndaikatúi ñañesalva ñandejehegui. Ndaikatúi ñañemoheñói jey ñandejehegui. Yvágape, pe huísiopegua kotykuérape, ndaipóri vaʼerã purahéi oñepurahéiva he’íva: Chéve, che ahayhúva chejehe, ha chejohéiva chejehe, chejoguáva chejehe, chéve toñeme’ẽ tekove mimbipa ha terakuã, jehovasa ha ñemomba’e guasu. Ha kóva hína pe purahéi oñepurahéiva heta ko yvy ape ári. Haʼekuéra ndoikuaái mba’épa he’ise ñande pyʼa mirĩ ha ñemomichĩ; ha ndahaʼéi voi hikuái oikuaase hag̃ua upéva, ikatúramo ojehekýi chugui. Opaite pe evanhélio oike Cristo-gui ñañemoarandu hag̃uápe, iñemboriahu pyʼaguasu ha iñemomichĩ.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“Mba’épa pe jehechauka jerovia rupive? Ha’e hína Tupã rembiapo omboguejývo yvytĩme yvypóra mborayhuete, ha ojapóvo yvypórape g̃uarã upe mba’e ndaikatúiva ha’e voi ojapo ijehegui.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Pe jehupyty jerovia rehegua ha’e Tupã rembiapo omoĩ hag̃ua yvypóra ñemomba’eguasu yvýpe. Pe visión umi kuimba’e oĩva’ekue Daniel ndive okañy hag̃ua hese, ha’e pe visión femenino “causativo” Cristo jechauka rehegua; ha upe rireite, Daniel tekojoja ijeheguíva oñemoĩ yvýpe, mbohapy poko angelical oñemoĩ hese, ha ipahápe ome’ẽ chupe mbarete ogueraha hag̃ua pe marandu.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Áño 1888-pe, pe ánhel ipokatúva oguejy pe marandu reheve pe ñembojera jerovia rupi rehegua, ojehechaukaháicha umi anciano Jones ha Waggoner rupive. Upeichaguaite pe ánhel oguejy jey 11 jasyporundy 2001-pe, pe marandu añetéva reheve pe ñembojera jerovia rupi rehegua. Upéva omoñepyrũ pe ñemokyre’ỹ umi cien cuarenta y cuatro mil rehegua. Oñemohu’ãvo pe ñemokyre’ỹ umi cien cuarenta y cuatro mil rehegua, pe marandu iñepyrũmegua oñeha’arõ jey, Jesús akóinte ohechaukágui peteĩ mba’e paha, upe mba’e iñepyrũ reheve.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

11 jasypoapy 1840-pe, upe ángel voi oguejy ha oñepyrũ umi mbohapy jepytaso ojejapóva’ekue 1840 guive 1844 peve. Umi mbohapy jepytaso oñepyrũ kuri pe primer ángel oñembarete haguére 11 jasypoapy 1840-pe, pe mokõiha ángel oguahẽrõ guare 19 jasyrundy 1844-pe, ha pe mbohapyha ángel oguahẽrõ guare 22 jasypa 1844-pe. Upe tembiasakue ohechauka raẽ kuri pe primer oúva umi mbohapy ángel apytégui oguejyha 11 jasyporundy 2001-pe, upéi oúva pe mokõiha ángel pe ñembyasy guasu 18 jasypokõi 2020-pe, ha upéva oñemohu’ãta pe mbohapyha ángel oguahẽ vove pe léi domingo oguahẽ hag̃uápe.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Upe historia pahápe, Miguel oguejy jey vove omoingove jevývo Moisés ha Elíaspe, umi mbohapy ára ha mbyte omanóva rire tape rupi, ojehechaukaháicha Apocalipsis capítulo once-pe, ha avei ojehechaukaháicha Daniel rembiasy pyhareve mokõi peteĩ ára ñembyasy rupive, Cristo oguejy jey. Ha’e raẽvete ohechauka ijehe pe visión iporãmbajepéva, pe visión omboguejýva yvytimbópe kuimba’e mimbipa, ha omoheñóiva peteĩ ñemboyke. Daniel oĩma rire yvytimbópe, ha Daniel oñemoambue rire omaña rupive pe visión kuñakarai “causativa”-re, Gabriel opoko hese peteĩha jey, ha omoĩ chupe ipy ryryipávape.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Upéi Miguel arcángel oguejy “omoingove jey hag̃ua Moiséspe” ha opoko Daniel rehe mokõiha jey, ha oheja chupe mbarete’ỹme, ojepy’apyetereígui pe añeteguáre, añetehápe niko ha’e oñe’ẽhína kuri Ijára ndive. Upéi Gabriel ou ha opoko hese mbohapyha jey, ha omombarete chupe pe tembiapópe g̃uarã, ha’e hag̃ua pe techaukaha pe léi domingo pya’éma ou hag̃uápe. Umi mbohapy jepoko ha’e umi mbohapy ánhel Apocalipsis catorcepegua símbolo, jepe oiko peteĩ ára pukukue.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Pe ánhel peteĩha jehasa oike Cristo ojehechauka hag̃ua árai rendyicha, pe visión “causativa” omboja’óva, ha pe peteĩha pokatu omopu’ãva Danielpe yvytĩgui, iñemomba’eguasu yvypórape guare apytégui. Pe ánhel peteĩha oguereko mbohapy tembiapoite oikeva’ekue pe peteĩhápe, pórke orepresenta pe marandu peteĩha. Ndaha’éi mba’e oikova rei pe peteĩha pokatu ojehai hag̃ua umi versíkulo NUEVE guive ONCE peve.

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. Daniel 10:9–11.

Ha ahendu katu iñe’ẽnguéra ryapu; ha ahendúvo iñe’ẽnguéra ryapu, aĩ oke pypukúpe che rovái ári, ha che rova ojere yvýre. Ha péina ápe, peteĩ po che japypi, ha che moĩ che renyhẽ ári ha che po pyapẽ ári. Upéi he’i chéve: Daniel, kuimba’e ojeguerohoryetereíva, eikuaa porã umi ñe’ẽ ha’éva ndéve, ha epu’ã nde yvate; nde rehehápe niko ko’ágã aime ajegueraha hag̃uáicha. Ha oñe’ẽ rire chéve ko ñe’ẽ, apu’ã kyhyjépe aryry. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Pe segundo jepe’a rembiasa, Cristo voi ome’ẽva’ekue chupe, omoambue Daniel-pe ikatu’ỹha oñe’ẽgui ikatu hag̃uáicha oñe’ẽ hag̃ua Ijára ndive. Pe segundo jepe’ápe, Daniel ndoguerekói pytu; upévare ko’ápe oñerrepresenta chupe oĩháicha Ezequiel marandu peteĩha-pe, capítulo treinta y siete-pe.

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 oje’e rire chéve umi ñe’ẽ péicha, amboja che rova yvýre ha akirirĩmba. Ha péina, peteĩ ojoguáva yvypóra ra’ykuérape opoko che rembe’y rehe; upéi aipe’a che juru ha añe’ẽ, ha ha’e pe oĩvape che renondépe: Che ruvicha, pe visión rupi che mba’asy ou jey che ári, ha ndaipóri véima mbarete chepype. Mba’éicha piko ko ne rembiguái ikatu oñe’ẽ ko che ruvicha ndive? Che rehe katu, upepete voi opa che mbarete, ha ndaipóri véima pytu chepype. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Ezequiel ñe’ẽmokõiha marandúpe, umi kangue ári oñepytuʼu vaʼerã peteĩ marandu pe irundy yvytu-gui, oikove hag̃ua ha opuʼã hag̃ua peteĩ ehérsito mbarete guasúicha. Upe ehérsito ñemombaretéva ojehechauka mbohapyha pokópe.

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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Upéi ou jevy peteĩ ojoguáva peteĩ kuimba’épe ou ha chemoko, ha chemombarete. Ha he’i: Nde kuimba’e ojehayhuetereíva, ani rekyhyje; py’aguapy toĩ ndéve; eñemombarete, heẽ, eñemombarete. Ha oñe’ẽ rire chéve, añemombarete, ha ha’e: Toñe’ẽ che ruvicha; nde niko chemombarete. Upérõ he’i: Reikuaa piko mba’érepa aju ne rendápe? Ha ko’ág̃a ajevy hag̃ua añorairõ hag̃ua Persia ruvicha ndive; ha asẽ vove, péina, Grecia ruvicha oúta. Péro ahechaukáta ndéve pe ojehaíva añetegua kuatiañe’ẽme; ha ndaipóri avave ojoko che ykére ko’ã mba’épe, Miguel nde ruvicha año. Avei che, Darío meda arýpe peteĩhápe, che voi aime akonfirma ha amombarete hag̃ua chupe. Ha ko’ág̃a ahechaukáta ndéve pe añetegua. Péina, opu’ãta gueteri mbohapy mburuvicha guasu Persia-pe; ha pe irundyha ipirapire hetavéta opavavegui; ha imbarete rupi ipirapire reheve omýita opavavépe Grecia retãnguéra rovái. Daniel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Pe marandu omoingovéva mokõi testígope Ezequiel capítulo treinta y siete-pe ha’e pe marandu Islam rehegua pe tercer ay-gui, ha katu, línea ári línea, pe marandu Gabriel ohechauka pe ta’angápe Miguel omopu’ãvo Moiséspe ha oguerahávo chupe yvágape peteĩ techaukaha ramo, ha’e pe marandu pe presidente pahaguéva Estados Unidos-gua rehegua. Ha’e pe marandu pe sexto presidente rehegua (pe akãratĩ Republicano) ojepyrẽ va’ekue 2020-pe, ojejuka haguéicha pe akãratĩ protestante añetéva. Daniel rembiasakue-pe, pe jeikove jey ñembyasy ára-kuéragui pe akãratĩ protestante añetéva rehe, ogueraha pe akãratĩ Republicano jeikove jey rehegua ñemombe’úpe.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Daniel kapítulo diez-pe, siete jevy ojeipuru ñe’ẽ “visión” térã “apariencia”. Umi siete ñe’ẽjoaju oñemombeʼu pe mismo ñe’ẽ hebreo rupive, ndahaʼéiramo mbohapy jey oñeporuha kuña-megua térã femenino-pe, ha irundy ambue jey kuimbaʼe-megua térã masculino-pe. Siete, ha’égui pe número oñeporãmbáva, ha pe mbohapy-irundy joaju ome’ẽva siete, ha’e peteĩ tekoveha tenondegua pe lívro de Apocalipsis-pe, upépe umi mbohapy paháva umi siete iglesia-gui, ha umi mbohapy paháva umi siete sello-gui, ha umi mbohapy paháva umi siete trompeta-gui oñembojoavy porã umi irundy peteĩha-gui.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Daniel ha Apocalipsis kuéra peteĩnte lívro, ha ko sentidope Daniel ha Juan peteĩchagua símbolo ára pahápe guaréva. Cristo jehecha Daniel kapítulo diez-pe, ha’e pe mismo Cristo jehecha Apocalipsis kapítulo peteĩme.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Apocalipsis peteĩha kapítulope, Juan ohendu peteĩ ñe'ẽ iñakã rapykuéri ha ojere ohecha hag̃ua pe oñe'ẽvape.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Aime vaʼekue pe Espíritu-pe pe ára Ñandejára rehegua jave, ha ahendu che rapykuéri peteĩ ñeʼẽ tuicha, trompétaicha, heʼíva: Che hína Alfa ha Omega, pe peteĩha ha pe pahague; ha: Pe rehecháva, ehai peteĩ kuatiañeʼẽme, ha emondo umi siete iglesia oĩvape Asia-pe: Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe. Apocalipsis 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Taha’e mbohapy jepokuaa Daniel aranduka pahápe diezpe, térã upe visión peteĩcha Revelación aranduka peteĩhápe, térã mokõi marandu Ezequiel rehegua capítulo treinta y siete-pe, térã Isaías oñepoko hague hese tatapýpe oikovéva altárgui, upe jehasa ohechauka pe pytyvõ mbarete rehegua pe marandu paha ñemomarandurãme g̃uarã, ha upe marandu oñepyrũ umi mokõi testígo ñemoingove jeyme julio ary 2023-pe. Daniel, Juan, Ezequiel ha Isaías opavave ohechauka peteĩ maranduhára ohendúva pe “ñe’ẽ” umi “tape yma” guive hapykuégui, oporandúva: “mávapepa amondo?” Upe maranduhára ombohováivo: “ápe aime, chemondo,” oñemombarete ha omopu’ã iñe’ẽ, peteĩvaicha osapukáiva desiértope. “Pe oguerekóva apysa, tohendu mba’épa he’i pe Espíritu umi iglésia-kuérape.”

We will continue this study in our next article.

Ñamboguatátavo ko ñehesa’ỹijo ñane artículo oúvape.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘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…. 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’ (Daniel 10:2–6).

“Pe mba’e oikova’ekue oñemombe’umahápe, pe ánhel Gabriel ome’ẽ va’ekue Daniélpe opa pe mbo’epy upe jave ha’e ikatúva oguereko hag̃ua. Mbovymi áño rire katu, pe maranduhára oipota oikuaa hetave umi mba’e guive ne’ẽmbýva gueteri noñemyesakãmbáiva, ha jey oñemoĩ oheka hag̃ua tesape ha arandu Tupãgui. ‘Umi ára umívape che Daniel aime va’ekue chepy’apy mbohapy semána pukukue. Ndakarúi mbuja he’ẽ asýva, ni so’o ni víno ndoikéi che jurúpe, ha ndajehemoĩri mba’eveichagua aséite…. Upéi ahupi che resa ha ama’ẽ, ha péina peteĩ kuimba’e ao líno rehegua omondeva, ipyti’a jerére oñekuahaíva óro porãite Uphaz pegua reheve. Irete avei ojogua va’ekue pe berilope, hova katu ojogua ára vera’ãme, hesa kuéra tata rendyicha, ijyva ha ipy kuéra katu brónse oñemopotĩ porã va’ekueichagua hovy asy, ha iñe’ẽ pu ojogua aty guasu ñe’ẽ púpe’ (Daniel 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Ko ñemombe’u ojogua pe ome’ẽ vaekue Juan, Cristo ojehechauka ramo guare chupe Pátmos ypýpe. Ndaha’éi peteĩ avave reínteva, Tupã Ra’y voi ojehechauka Daniel-pe. Ñandejára ou ambue maranduha yvagapeguándi ombo’e hag̃ua Daniel-pe mba’épa oikótava umi ára pahápe.”

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Umi añeteguasu oikuaaukáva ko yvy Apoharepyre niko umi ohekáva añetegua rehe, tesóro ñemimbyicha. Daniel niko karai tuja vaʼekue. Hekove ohasa kuri peteĩ mburuvicha renda hag̃uagua apytépe, ha iñarandu oñemboty opa mbaʼe peteĩ tetã guasu rembiapokuére. Upéicharõ jepe, haʼe oipeʼa ichugui opa koʼã mbaʼe ombohasa asy hag̃ua iánga Tupã renondépe, ha oheka hag̃ua Yvatevéva rembipota kuaapy. Ha iñemboʼe rupive, yvága róga guive oñemondo tesape umi oikótavape ára pahápe g̃uarã. Mbaʼeichaitépa, upévare, tekotevẽ ñañehaʼãite jaheka Tupãme, haʼe oavri hag̃ua ñane akã porã ñantende hag̃ua umi añetegua oguãhẽva ñandéve yvágagui.

“‘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…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Che Daniel añoite ahecha pe visión: umi kuimba'e oĩ va'ekue che ndive ndorohechái pe visión; ha peteĩ ryryi tuicha oguejy hi'ári kuéra, upévare okañy okañy hag̃ua…. Ha ndopytái chepype mbareteve: che porãmbyre niko ojere chepype ñembyai hag̃uáicha, ha ndaikatuvéi areko mbarete’ (versículos 7, 8). Opa umi añetehápe oñemomarangatúva ohasáta peteĩ mba'eichaite ko'ãva. Ijesakãvévo chupekuéra Cristo tuicha hag̃ua, heko mimbipa ha iperfección, upéicha avei hesakãvéta chupekuéra ijehegui ikangyha ha ndoikoporãiha. Ndoikomo'ãi chupekuéra py'a ojapótava he'i hag̃ua orekoha peteĩ tekove angaipa'ỹ; upe mba'e ijeheguiete ojehecha va'ekue hekoitépe ha iporã hag̃uáicha, Cristo potĩetee ha heko mimbipa rovake ojehecháta mante mba'e ndaikatúiva oñemomba'e ha oñembyaikuaáva ramo. Yvypóra ojepe'áramo Tupãgui, ha oguereko ramo Cristo rehegua jehecha hesakã'ỹvaite, upérõ he'i: ‘Che angaipa'ỹ; che añemomarangatu.’”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).

“Gabriel ojechauka koʼág̃a profétape, ha péicha oñeʼẽ chupe: ‘Nde, Daniel, kuimbaʼe ojehayhuetereíva, eikũmby umi ñeʼẽ haʼéva ndéve, ha eñemboʼy porã: nde rendápe añemondógui koʼág̃a.’ Ha haʼe oñeʼẽ rire chéve ko ñeʼẽ, che añemboʼy ryryipápe. Upérõ heʼi chéve: ‘Ani rekyhyje, Daniel: peteĩha áragui remoĩ haguére nde pyʼa reikũmby hag̃ua, ha reñemomirĩ hag̃ua nde Jára renondépe, ne ñeʼẽnguéra oñehendúkuri, ha aju ne ñeʼẽnguéra rehehápe’ (versículos 11, 12).

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Mbaʼe tuichaitéva jehecharamo oñemeʼẽ Daniel-pe yvágagui pe Mburuvicha Guasu renondépe! Haʼe omokyreʼỹ hembiguái okyhyjévape ha oikuaauka chupe iñemboʼe ojeporandúva ohupytyhague yvágape. Upe jerure tata rendýicha guasúvape mbohováiramo, pe ánhel Gabriel ojegueraha vaʼekue omboguejy hag̃ua pe rréi pérsa pyʼapýpe. Pe mburuvicha guasu ombohováiʼỹ vaʼekue Tupã Espíritu rehegua pyʼañandu umi mbohapy semána pukukue Daniel oiko aja ayunando ha oñemboʼévo; ha katu yvága Ruvicha, pe Arkañhel Miguel, ojegueraha vaʼekue ombojere hag̃ua pe rréi akãhatã pyʼa, ikatu hag̃uáicha ojapo peteĩ tembiapo añetehápe ojehechakuaáva ombohovái hag̃ua Daniel ñemboʼe.”

“‘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…. 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’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Ha oñe’ẽ rire chéve umi ñe’ẽicha, amboja che rova yvýre, ha akirirĩ. Ha péina ápe, peteĩ ojoguáva yvypóra ra’ykuéra joguaha opoko che rembe’ýre…. Ha he’i: Nde kuimba’e oñehayhuetereíva, ani rekyhyje; py’aguapy toĩ nderehe; embarete, héẽ, embarete. Ha oñe’ẽ rire chéve, añemombarete, ha ha’e: Toñe’ẽ che Ruvicha; nde niko chemombarete’ (versículos 15–19). Tuichaite vaekue pe gloria divina ojehechaukáva Daniel-pe, upévare ndaikatúi oaguanta pe jehecha. Upéi pe mensahéro yvagagua omo’ã pe hendyha ijeheguigua ha ojechauka proféta-pe ‘peteĩ ojoguáva yvypóra ra’ykuéra joguahápe’ (versículo 16). Ipoder divino rupive omombarete ko kuimba’e tekojoja ha jeroviapy rehegua, ikatu hag̃uáicha ohendu pe marandu Tupã omondova’ekue chupe.”

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“Daniel peteĩ tembiguái oñeme’ẽmbaitéva Yvatevévape. Ijeikove puku henyhẽkuri tembiapo porãnguéra rehe ojepurúva Ijára rembiapópe. Iteko potĩ ha ijerovia mbarete ndojeguerahái hag̃ua araka’eve oñembojoja hag̃uánte ipy’a humildad rehe ha ipochy’ỹ hag̃ua Ñandejára renondépe ñembyasy reheve. Ja’e jey: Daniel rekove ha’e peteĩ techaukaha Ñandejára ñande’ypykuérame ome’ẽva santifikasión añetéva rehegua.” *Sanctified Life*, 49–52.