Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.

Daniel oñemombeʼu capítulo diez-pe, ojegueropuʼaka hag̃ua ñembyasy ára guive pe marandu porã opaveʼỹva rehegua mbohapy jepysokue rupive. Upéi Gabriel omeʼẽ Daniel-pe capítulo once pegua marandu ára rehegua, upéicha rupi ojekuaa pe tesakã rembiasakue pe ysyry guasu Hiddekel rehegua.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

“Oikotevẽterei tekotevẽ Ñandejára Ñe’ẽ ñehesa’ỹijo hi’aguĩvéva. Ko’ýte Daniel ha Apocalipsis tekotevẽ oñeñatende hese kuéra araka’eve’ỹrõ guareicha ñane rembiapo rembiasakue pukukue javeve. Ikatu hag̃uáicha sa’ive ñañe’ẽ hag̃ua ciertos temas rehe, Roma poguýre ha papado rehegua; ha upéicharõ jepe, tekotevẽ ñamombe’u umi maranduhára ha apostol kuéra ohai va’ekue Ñandejára Espíritu inspiración rupive. Espíritu Santo omohenda mba’e kuéra péicha, profecía oñeme’ẽrõ guare ha umi mba’e ojehechaukáva rupive avei, ombo’e hag̃uáicha pe tembiguái yvypóra ndojehechaukái hag̃ua, oñemokañy hag̃ua Cristo-pe, ha Ñandejára Yvága Jára ha Iley toñemomba’eguasu.”

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

“Peikuaa Daniel kuatiañe’ẽ. Penoĩ penemandu’ápe, peteĩteĩ rupive, umi mburuvichakuéra retã rembiasakue upépe oñerrepresentáva. Pehecha umi karai tetã rembiapópegua, umi aty guasu, umi ehérsito mbarete, ha pehecha mba’éichapa Tupã omba’apo omomirĩ haguã kuimba’e ñemomba’eguasu, ha omboguejy yvytípe yvypóra mimbipa. Tupã añoite ojehechauka tuicháva ramo. Maranduhára visiónpe ojehecha Chupe omboguejy peteĩ mburuvicha mbarete ha omoĩ jey ambuépe. Ojehechauka Chupe opa mba’e arapýpe Mburuvicha guasu ramo, oñembosako’íma omoĩ haguã Ijarýi opa’ỹva—Yma guive Oĩva, Tupã Oikovéva, opa arandu Ypykue, ko’ág̃agua Ruvicha, ha oikuaaukáva pe oútava. Peikuaa ha pentende mba’éichaitépa imboriahu, ikangy, nda’aréi oikovéva, ojavyáva ha hembiapo vaiha yvypóra omopu’ãvo i’ãngapy tekovai rehe.”

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

“Espíritu Santo, Isaías rupive, ñanembohape Tupã rendápe, Tupã oikovéva rendápe, ñama’ẽ hag̃ua hese mba’e tuichavéva ramo—Tupã rehe, Cristope ojehechaukaháicha. ‘Ñandéve oiko peteĩ mitã, ñandéve oñeme’ẽ peteĩ ta’ýra; ha mburuvicharãguasu oĩta Ijati’y ári; ha héra oñembohérata Maravilloso, Consejero, Tupã Katupyry, Túva Tapiaite, Py’aguapy Ruvicha’ [Isaías 9:6].”

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.” Manuscript Releases, volume 16, 333, 334.

“Pe tesape Daniel orresivi vaʼekue Ñandejáragui directamente oñemeʼẽ vaʼekue iñespecialitépe koʼã ára pahápe g̃uarã. Umi visión haʼe ohecha vaʼekue ysyry guasu Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Shinar pegua, koʼág̃a oĩ hína ihupytymbotaitépe, ha opaite mbaʼe ojeʼevaʼekue tenonderãite oñekumplíta hag̃uã, pyaʼeite oikómapa hag̃ua.” Manuscript Releases, volumen 16, 333, 334.

The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.

Pe Espíritu Santo “omohenda” pe profecía ñeme’ẽme “ha umi tembiapo” Daniel pe visión paha rehegua ikatu hag̃uáicha pe capítulo peteĩha (diez) tahechauka Tupã tavayguakuéra rekove ára pahápe, upéicha avei pe capítulo paha (doce). Pe moheñói umi mbohapy capítulo omboapýva pe tesape Ysyry Hiddekel rehegua, “oñeme’ẽva’ekue ijojaha’ỹ hag̃uáicha koʼã ára pahapeguápe g̃uarã,” oñembosako’i vaʼekue ogueraha hag̃ua pe mbohapy jey pe “añetegua” remyesakã. Pe peteĩha ojokupytývo pe pahándi, ha pe mbytépe ojehechaukávo pe ñepuʼã, ndajahechái añónte pe ñeʼẽ hebreo “añetegua” rekohete, oñemoheñóiva pe peteĩha, paapyha ha pahaguéva letra alfabeto hebreopegua rupive, síno avei jahecha Alpha ha Omega firma.

Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.

Daniel kapítulo diez ohechauka pe cien cuarenta y cuatro milpe oikuaa hag̃ua mokõive visión: pe “chazon” visión umi mokõipa cinco ciento ha veinte ary rehegua, ha pe “mareh” visión umi mokõipa tres ciento ary rehegua. Ndaha’éi añónte oikuaágui hikuái umi mokõi visión, síno oguereko avei pe experiencia justificación rehegua jerovia rupive, oúva pe visión “marah” kuñanguéra ha causal rehegua, “la apariencia” rehegua.

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Pe apytuʼũ ha pe ánga-pe g̃uarã, avei pe tete-pe g̃uarã, Ñandejára léi hína mbarete ojehupytyha ñehaʼã rupive. Pe jeporu haʼe pe omongakuaáva. Ko léi ndive ojoajúvo, Ñandejára omeʼẽ Iñeʼẽme umi mbaʼe pytyvõrã akãrapuʼã ha ñemongakuaa espiritual-rã.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“La Biblia oguereko opaite umi principio tekovekuérape tekotevẽva oikuaa hag̃ua ikatu hag̃uáicha oñembosako’i hag̃ua térã ko tekovépe g̃uarã térã pe tekove oútavape g̃uarã. Ha koʼã principio ikatu ojeikuaa opavavépe. Avave, oguerekóva espíritu omombaʼe hag̃ua iñeporomboʼéva, ndaikatúi omoñeʼẽ peteĩ jepe pasáhe pe Bibliagui ohupytyʼỹre chugui peteĩ pensamiento pytyvõkuaáva. Péro pe poromboʼe iporãvéva Biblia rehegua ndaikatúi ojehupyty peteĩ estudio sapyʼami térã joajuʼỹvagui. Ijapuʼakaitéva añetegua rape ndojehechaukapái upéicha ikatu hag̃uáicha ojehechakuaa pe omoñeʼẽva pyaʼe térã oñangarekoʼỹvape. Heta umi imbaʼereta oĩ mombyryeterei pe ape ári guive, ha ikatu ojehupyty mante jeheka kyreʼỹ rupive ha ñehaʼã meme rupive. Umi añetegua omoheñóiva pe tuichakue guasu tekotevẽ ojeheka hag̃ua ha oñembyaty hag̃ua, ‘koʼápe michĩmi, ha amo michĩmi.’ Isaías 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Ojehekárõ ha oñemboaty hag̃uáicha, ojehechakuaáta oñemoĩ porãiteha ojuehe. Káda Evangelio ombojoapy ambuépe, káda profesía omyesakã ambue profesíape, káda añetegua ha’e peteĩ ambue añetegua ñemoakãrapu’ã. Umi tipo kuéra economía judía pegua oñemyesakã porã evangelio rupive. Káda principio Ñandejára ñe’ẽme oguereko hendaguã, káda mba’ete oguereko he’iséva. Ha pe estructura kompleta, ipláno ha ijejapo reheve, ome’ẽ testimonio Ijapoharépe. Peichagua estructura ndaipóri avave akãme, pe Infinito mba’évante ikatu hag̃uáicha ojepy’amongeta térã ojapo.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Ojehekávo opaichagua pehẽngue ha oñehesa’ỹijo hag̃ua ijoajuha, umi katupyry ijyvatevéva akãrapu’ãme oĩ oñemongu’e mbarete hag̃ua. Avave ndaikatúi oike koichagua ñehesa’ỹijope ndogueru’ỹre akãmbarete ñemoakãrapu’ã.”

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Ha ndaha’éi añónte añetegua jehekápe ha oñembyatyhápe oĩha la Biblia ñehesa’ỹijo repy apytu’ũme. Oĩ avei pe ñeha’ã oñeikotevẽva oñentende hag̃ua umi tema oñepresentáva. Pe apytu’ũ oñembosako’íva mante umi mba’e jepiveguáre, oñemomichĩ ha ikangy. Araka’eve noñeha’ãiramo oñentende hag̃ua añetegua guasu ha mombyry pevéva, sapy’ami rire operde iñeakãrapu’ãkuaa. Ko ñemboguejy rehegua ñemo’ãrã ha ñemokyre’ỹrã ñemoakãrapu’ãrã, ndaipóri ambue mba’e ikatúva oñembojoja Tupã Ñe’ẽ ñehesa’ỹijóre. Arandu ñembokatupyry hag̃ua, la Biblia ipokatuve oimeraẽ ambue aranduka-gui, térã opaite ambue aranduka oñondivepa-gui jepe. Umi itemakuéra tuichakue, he’íva kuéra isãso ha ijojaha’ỹva tekokatu reheve, ha ta’angamýi porãite oguerúva, omomyive ha omopu’ã ñane remiandu ambue mba’e ndaikatúiháicha. Ndaipóri ambue ñemoarandu ikatúva ome’ẽ peichagua mbarete apytu’ũme, pe ñeha’ã ojejapóva oñentende hag̃ua umi añetegua tuichaitereíva ñembyreve rehegua. Pe apytu’ũ péicha oñemboja ramo pe Infinito remiandukuérare, ndaikatúi ndotuichavei ha nomombaretevéi.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Ha tuichavéva ipoder tuichavéva pe Biblia oguereko tapicha reko espiritual ñemongakuaápe. Yvypóra, oñemoheñóiva toiko hag̃ua joajúpe Tupã ndive, upe joajúpe añoite ikatu ojuhu hekove añetéva ha iñemongakuaa. Oñemoheñói hag̃uáicha ojuhu Tupãme ivy’a yvatevéva, ndaikatúi ambue mba’épe ojuhu upe ikatúva omokirirĩ ikorasõ rembota, omyangekói hag̃ua álma ñembyahýi ha ijuhéi. Pe oñeha’ãva espíritu añetegua ha oñembo’esekuaáva reheve oñemoarandu Tupã Ñe’ẽre, ohekávo ontende hag̃ua iñañetegua, oñembojáta Ijapoháre; ha ndaha’éiramo ijehegui voi oiporavóva, ndaipóri límite umi ikatúva ohupyty iñemongakuaápe.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Estílo ha mbo’epykuéra hetápe, la Biblia oguereko mba’e omokyre’ỹ hag̃uáicha opaichagua apytu’ũ ha oguahẽ hag̃uáicha opa corazónpe. Ikuatiaroguépe ojejuhu tembiasakue ymaguarevéva; tekove rembiasakue añetetéva ha ohechauka porãva tekove rehe; mburuvicharã rape ñemoĩrã Estado sãmbyhyrãme g̃uarã, ha óga ñembohekorãme g̃uarã — umi principio arandupy yvypóra rehegua araka’eve ndaikatúiva ombojoja. Oguereko filosofía ipypukuvéva, ñe’ẽpoty he’ẽvéva ha ijyvatevéva, hendýva mborayhu ha temimo’ãme, ha ipyahẽvéva py’a ombopohýi hag̃ua. Hepy immeasurably tuichavéva oimeraẽ kuatiarembiapo yvypóra apohare rehegua hepygui, jepe péicha oñehesa’ỹijo ramo umi kuatiajehaipyre bíblico; hákatu tuichaiterei hag̃ua iñakãrapu’ãme, ha infinitamente iporãve hag̃ua, ojehecha jave umi orekóva joaju pe temimo’ã guasu mbytépe. Ojehechávo ko temimo’ã resakãme, opa mba’e oñembohape pyahu he’isévape. Umi añetegua oñembohasa hag̃uánteva hesakãvéva jepe ryepýpe oĩ principio yvate asyva yvágaguáicha ha omboykéva opa ára.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.

“Pe tema mbytegua Biblia rehegua, pe tema opa ambue rehegua opaite kuatiañe’ẽme oñembyatyha, ha’e pe plan de redención, pe ñemyatyrõ yvypóra ángape Tupã ra’anga. Pe ñepyrũrã guive peteĩ jehechakuaa michĩmi esperanza rehegua pe ñe’ẽjoja oñeme’ẽva’ekue Edén-pe peve pe promesa paha ijopara ha mimbipáva Apocalipsis-pe, ‘Ha’ekuéra ohecháta hova; ha héra oĩta ijykére’ (Apocalipsis 22:4), opaite kuatia ha opaite párrafo Biblia-pe ogueraha ko tema hechapyrãva ñembyasýpe ha ñemyesakãme, —yvypóra ñemopu’ã,— Tupã pokatu, ‘ome’ẽva ñandéve pe jeity porã ñande Ruvicha Jesucristo rupive.’ 1 Corintios 15:57.” Educación, 123–125.

In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”

Pe pasáhe oje’e vaʼekuépe ojekuaa porãha la Biblia, ojehecháramo oimeraẽ tape rupi ñeʼẽporãha rehegua, tuichaiterei iporãveha oimeraẽ tembiapo yvypóra ojapóva-gui. Hermana White he’i vaʼekue: “Ipáhinakuérape ojeguereko tembiasakue ymaitevegua; tekove rehegua mombeʼu añetetevéva; mburuvicharã reko rape tetã ñangarekópe g̃uarã, hogaygua rekove mohendápe g̃uarã—umi ypykuéra arandu yvypóra araka’eve ndaikatúi ombojoja vaʼekue. Orekó avei filosofía pypukuvéva, ñeʼẽpoty heʼẽ asyvéva ha ijyvatevéva, hakuetereíva ha ñembyasykue porãitéva,” ha avei “koichagua ñemopuʼã ndaipóri vaʼekue peteĩ apytuʼũ ambuéva, pe Infinito mbaʼéva añónte ikatúva ohepymeʼẽ térã omohenda.”

All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.

Opaite yvypóra rekove rehegua tembiapoha ñe’ẽmondo ojekuaáva, omyesakãva umi mbojoja ome’ẽva literatura-pe hekoha, ojejapo hasyvepa Biblia rehe. Umi mba’eporã yvypóra arandupy rógape oñemyesakãva, ombojekuaáva mba’éichapa ojoavy literatura mbytegua térã michĩvéva, peve umi tembiapokue guasu yvypóra literatura rehegua, opavave ojejapo hasyvepa Biblia rehe. Upévare iporã ñane mandu’a hag̃ua pe hu’ã guasu, pe paha tuichavéva opaite Biblia maranduhára ñe’ẽmombe’u rehegua, ojehechauka Daniel rembihecha paha-pe. Ha’e hína pe ita paha omoañetéva pe maranduhára ñe’ẽmombe’u, ha ndaipóri yvypóra literatura-pe hu’ã ojejoja hag̃uáicha pe Daniel kuatiañe’ẽ kapítulo once-pe oĩva, oñepyrũva versíkulo peteĩgui ha oho hag̃ua kapítulo doce versíkulo irundy peve.

In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.

Pe lívro de Apocalipsispe, opaite lívro kuéra la Bibliapegua oñembojoaju ha oñemohuʼã, ha pe revelaciónpe oñemomarandu jey umi línea profética peteĩchaite pe lívro de Danielpe, ha katu ojoajúvo ojuehe, pe lívro de Daniel haʼe pe ñeʼẽmbyrã, ha Apocalipsis pe paha. Opa mbaʼe oĩ pe ñeʼẽmbyrãpe, ha opa mbaʼe oĩ pe lívro de Danielpe, ha pe ijyvatevéva pe lívrope g̃uarã haʼe pe visión oñemeʼẽva Hiddekel ysyry ypýpe. Pe ijyvatevéva umi mbaʼe ojehechaukáva pe visiónpe oñepyrũ versíkulo cuarentápe, ha oho hag̃ua pe lívro oñemboty peve versíkulo irundype, kapítulo docepe. Umi versíkulo ohechauka pe pahaite guasu opaite añetegua profética arakaʼeve oñeʼẽ térã oñemboguapýva kuatiáre umi kuimbaʼe marangatu yma guaréva rupi, oikehápe Sister White avei.

What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.

Pe mba’épa ogueraha pe conclusión pe capítulo once-pe ha’e umi tembiasakue oĩva upe capítulo ryepýpe, ome’ẽva testígo pe entendimiento hekopete hag̃ua umi seis versículo paha capítulo once-gua, upépe umi mbohapyichagua enemigo dragón, mymba ñarõ ha profeta japu rehegua ko’ág̃a ogueraha hína ko yvy ape ári oikóva kuérape pe hu’ãme pe prueba yvypóra rehegua. Hermana White omombe’u porãite ko principio hyepypegua.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Ndarekói tiempo ñambohasá hag̃uáicha. Tiempos ivaíva oĩ ñande renondépe. Ko yvy tuichakue oñemomýi ñorairõ espíritu reheve. Pya’e hag̃ua ojehu va’erã umi mba’e vai rehegua oje’eva’ekue profesíakuérape. Daniel kapítulo 11-pe oĩva profesía hi’aguĩma oñekumpli hag̃ua hekopete. Heta tembiasakue ojehu va’ekue ko profesía ñekumpliméntope oñeha’arõ jevyta. Versíkulo 30-pe oñeñe’ẽ peteĩ pu’aka rehe, upéva ‘oñembyasýta, ha ojevýta, ha ipochýta pe pacto marangatu rehe: upéicha ojapóta; ha ojevýta voi, ha oñemoĩ porãta umi oheja hag̃uáva pe pacto marangatu ndive. Ha iñakãguýpe oñembo’ýta soldadokuéra, ha omongy’áta pe santuario mbarete rehegua, ha oipe’áta pe sacrificio ára ha ára guare, ha omoĩta pe mba’e jeguaru oporomomombyrýva. Ha umi ojapo vaíva pe pacto kóntrape, ombotavýta chupekuéra ñe’ẽ he’ẽme; ha pe tavayguakuéra oikuaáva Tupãme, imbarete ha ojapóta tembiapo guasu. Ha umi oikuaáva apytépe tavayguakuéra, ombo’éta heta tapichápe: upéicharõ jepe, ho’áta kysepuku rupive, tata rupive, jejagarra hag̃ua, ha mba’e jeguaka rupive, heta ára pukukue. Ha ho’a jave hikuái, oñepytyvõta chupekuéra peteĩ pytyvõ michĩ reheve: ha heta tapicha oja’óta hendivekuéra ñe’ẽ he’ẽ rupi. Ha umi iñarandúva apytégui, oĩta ho’áva, oñeha’ã hag̃ua chupekuéra, oñemopotĩ hag̃ua, ha oñembo’yru morotĩ hag̃ua chupekuéra, ipaha ára peve: mba’érepa, upéva gueteri oĩ peteĩ ára oñemoĩmava peve guarã. Ha pe mburuvicha guasu ojapóta oipotaháicha; ha oñemopu’ãta ijehe, ha oñembotuicháta opa tupã ári, ha he’íta ñe’ẽ hechapyrãva Tupãkuéra Tupã kóntrape, ha osẽporãta pe pochy oñekumpli peve: mba’érepa upe oñedetermináva ojejapóta.’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Oikóta umi ñe’ẽme oñemombeʼúvaicha oikóta. Jahecha mbaʼe rechaukaha Satanás pyaʼe ohupytyha yvypóra akãme puʼakakuaa, umi ndorekóivape Tupã kyhyje henondépe. Topavave tolee ha toikũmby ko lívro marandu hag̃uápe, koʼág̃a ñaikehína pe jehasa asy ára oñeñeʼẽ hague rehe:

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘Ha upe árape Miguel opu'ãta, pe mburuvicha guasu oĩva ne retãygua ra'ykuéra rehehápe; ha oúta peteĩ jepy'apy ára, peteĩ tetã oĩhague guive pe ára peve araka'eve ndaijojaháiva hese; ha upe ára ne retãyguakuéra ojesalváta, maymáva ojejuhúva ojehaipyre pe lívrope. Ha heta umi yvýgui okevagui opáyta, oĩva tekove opa'ỹvape guarã, ha oĩva tĩndy ha ñemotĩ opa'ỹvape guarã. Ha umi iñarandúva overapáta pe ára resa rendáguiicha; ha umi heta tapichápe ogueraháva tekojojápe, mbyjakuéraicha opa ára guarã. Ha nde katu, Daniel, emboty ko'ã ñe'ẽ, ha emosẽ hag̃ua pe lívro ára paha peve: heta oiko hag̃ua ojepe'a ha ojevy, ha arandu oñembohetavéta.’ Daniel 12:1–4.” Manuscript Releases, número 13, 394.

In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.

Ko pasáhepe, Hermana White tenonderã ohechauka Daniel lívro capítlo onceha ha upéi ombojekuaa pe principio “heta tembiasakue oikova’ekue ko profesía ñemoañetégui ojejapojeytaha.” Upéi he’i porãite ha ombohysýi jey versíkulo treinta guive treinta y seis peve, ha upe rire omoĩ ko ñe’ẽ: “umi escena ojoguáva umi mba’e oñemombe’úvape ko’ã ñe’ẽme oikóta.” Ohechaukávo versíkulo treinta guive treinta y seis peve, ha he’ívo umi escena ojoguáva umi versíkulope oikótaha, upéi ombojekuaa pe gracia rembe’y ñemboty, araka’e Michael oñembo’y versíkulo peteĩha capítlo doce-pe. Péicha ojapóvo, ha’e omboyke porã umi siete versíkulo, ha omoĩ umívape pe tembiasápe oúva pya’eite Michael oñembo’y mboyve.

More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.

Hetave jeyma’ẽre roñemboja ha rohesa’ỹijo umi versíkulo treinta guive treinta y seis peve rembiasakue, ha mba’éichapa ojokupyty umi versíkulo cuarenta guive cuarenta y cinco peve ndive Daniel capítulo once-pe; ha ko’ág̃a ñañepyrũta jahechakuaa ambue período-kuéra tembiasakue profética capítulo once-pe ojejey jeýva umi pahápe seis versíkulo-pe. Upéicharamo jepe, jajapo mboyve upéva, japoromoĩ jeýta peteĩ mbyky ñemomandu’a umi versíkulo treinta guive treinta y seis peve ojokupytyha umi versíkulo cuarenta guive cuarenta y cinco peve ndive.

Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.

Pe versíkulo treinta ohechauka pe ñembohasa Roma pagánagui Roma papálpe. Upe tembiasakue ñembohasaguáva oñembohovái hetaichagua marandu profétiko rupive omombe'úva umi ára'ỹ ojehechakuaáva ary 330, 508, 533 ha 538 ramo. Oĩ ambue techaukaha profétiko pe ñembohasápe pe irundyha rréino guive pe pohápe pe profecía bíblicape, ha katu pe versíkulo treinta y uno-pe Roma pagána opu'ã pe papado rehehápe, ojehechaukaháicha Clovis rupive ary 496-pe. Umi pu'aka pagáno, ñepyrũrãme ojehechaukáva Clovis rupive pe versíkulope, omohu'ã hikuái pe tembiapo oipe'ávo opa mba'e ñemoĩ pagána (pe ára ha ára) pe papado jeikera rehe, ary 508 peve. Umi ñorairõ umi ára rehegua ogueru ñehundi táva Roma ári upe tembiasakue jave, ojehechaukaháicha “pe santuario mbarete rehegua” rupive; ha ary 538-pe, umi pu'aka pagáno omoĩ pe papado yvy guasu guapyhápe, ha upéi ha'e omyasãi peteĩ léi domingo rehegua pe Concilio de Orleans-pe.

Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.

Umi versíkulo mokõipa guive mokõipa poha peteĩ peve ohechauka pe ñorairõ huguyguáva pe papado upérõ oguerúva’ekue Tupã remimborayhu jeroviaha rehe umi mil mokõi sa poha ary Pytũmby Araro’ỹme. Ipahápe pe papado oguahẽ ipahápe versíkulo mokõipa poha peteĩme. Versíkulo irundy poha-pe, Reagan omoheñói peteĩ ñembojoaju ñemiguáva anticristo ndive, ojehechauka hag̃ua araka’épa pe protestantismo ñemoĩ hag̃ua mokõive rehe oñembogue ra’e, ojehechaukaháicha ary 508-pe. Reagan oñemoĩ hag̃ua viru ha mbarete militar rehe oñemombe’u va’ekue tipo ramo umi “po’a” oñembo’ýva papado rehe 496-pe. Pe ñehundi Roma pagã pe tenda marangatu imbareterãva rehegua, ojehechaukáva Roma táva rupive, ha’e peteĩ tipo ohechaukáva pe Estados Unidos Constitución ñehundi pe araka’eveite oúva Léi Domingo-pe, pórke pe Constitución ha’e pe tenda marangatu imbareterãva Estados Unidos-pe g̃uarã. Léi Domingo-pe pe papado oñemoĩ jeýta yvy guasu guapyhára ári, ojehechaukaháicha ary 538-pe.

Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.

Upéi oñepyrũta pe período pahápegua juka rehegua, pe persecución papal oñemoĩva Tupã remimbyrékuéra jeroviapýva rehe, oiko haguéicha pe Ypykue Pytũmbýpe 538 guive 1798 peve. Kóva oguerúta pe oportunidad humana ñeñepysyrõrã ñembotýpe, Michaél opuʼãvo, oñerrepresentaháicha 1798-pe, upérõ pe papado, ojeporavopyre vaʼekue mil mokõi sa pohetaha saʼi ary pukukue, ohupyty pe pochy pe herida omano hag̃uáicha rehegua.

We will continue this study in the next article.

Ñamotenondéta ko estudio pe artículo oúvape.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Peteĩ jey, aĩrõ guare táva New York-pe, pyhare aja añehenói ahecha hag̃ua óga guasu ojepu’ãva piso ári piso yvága peve. Ko’ã óga oñembohéra va’ekue tata ndoikéiva hesekuéra, ha oñemopu’ã ikatu hag̃uáicha omomba’eguasu ijára ha umi omopu’ãharakuérape. Yvateve ha yvateveve ko’ã óga ojepu’ã, ha ipypekuéra ojepuru umi material hepývéva. Umi ko’ã óga ijáva ndoporanduiete ijupekuéra: ‘Mba’éicha piko ikatúta ñamomba’eguasu porãve Ñandejárape?’ Ñandejára ndaha’éi va’ekue peteĩ mba’e oĩva ipensamientokuérape.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Che apensa: ‘¡Aikóramo umi oiporúva péicha hembiporupy ohechakuaárire hape Ñandejára ohechaháicha! Ombyaty hikuái óga guasu porãite, ha mboyvyraitépa Arapy Jára renondépe ipype ikatupyry’ỹ ha iñakãrapu’ã’ỹ pe iñembosako’i ha iñemoheñói. Ndoikuaasevéi hikuái ipy’a ha iñakãmbarete pukukue mba’éichapa omomba’eguasúta Ñandejárape. Oheja tesaráipe ko mba’e, yvypóra rembiaporã peteĩha.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Ojepu’ã aja ko’ã óga yvate guasu, ijára kuéra ovy’a peteĩ ñemomba’eguasu ojehupytývape ambisión reheve, oguerekógui viru ojepuru hag̃ua oñemongaru hag̃ua ijehegui ha omoñemyrõ hag̃ua hapicha kuéra ñembyahýi. Heta upe viru ha’ekuéra omoĩva’ekue péicha ojehupyty va’ekue jehejopy rupive, imboriahúvape ojopy ha omongyhyje rupi. Hesarái hikuái yvágape oñeñongatuha peteĩ mba’e rechaukaha opaite ñemuha rembiasakue rehegua; opaite ñemuharã heko’ỹva, opaite tembiapo japuva, upépe oñehaĩ. Oguahẽta pe ára, iñapu ha hekojeroviápe yvypóra kuéra oguahẽta peteĩ tenda peve Ñandejára ndohejamo’ãi hag̃ua ohasa, ha oikuaáta hikuái oĩha peteĩ límite Jehová ipasiénsia rehe.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Pe mba’e ojechauka va’ekue chéve upe rire ha’e va’ekue peteĩ tata guasu omondýiva. Kuimba’ekuéra oma’ẽ umi óga yvate ha oje’éva ndohapýiha tatáre rehe, ha he’i: ‘Ko’ãva oĩ porãite ha ndaikatúi mba’eve ojapo hesekuéra.’ Péro umi óga ojehapypaite ku pichyguáicha ojapopyréva ramo guáicha. Umi mba’yrumýi ombogue hag̃ua tata ndaikatúi mba’eve ojapo ojejoko hag̃ua pe ñehundi. Umi omboguéva tata ndaikatúi omba’apokuaa umi mba’yrumýi.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Che ambo’e hag̃ua chéve, Ñandejára ára oguahẽ vove, ndaipóri ramo gueteri ñemoambue umi yvypóra py’ápe, oñemomba’eguasúva ha ohekáva imba’erã tee, kuimba’ekuéra ohechakuaáta pe po, imbaretéva va’ekue osalva hag̃ua, imbaretetaha avei ohundi hag̃ua. Ndaipóri mba’eve ko yvy arigua ikatúva ojoko Tupã po. Ndaipóri mba’e ojeporukuaáva óga jeguakarã ñemopu’ãme omo’ã hag̃uáicha umíva ñehundi gui, oguahẽ vove pe ára Tupã omoĩmava omondo hag̃ua tekojojarepy kuimba’éra ári, iñemboyke haguére hikuái Iñe’ẽléi ha ijehupytyrã angirũ’ỹ rehe.”

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Ndahaʼéi heta, jepe umi mboʼeharakuéra ha tetã rekuái mburuvichakuéra apytépe, umi oikũmbyva mbaʼérepa ojepyta ko ára peve pe tekoha ñemohenda koʼág̃agua. Umi oguerekóva poguýpe ñane retã sãmbyhy ndikatúi osolusiona pe apañuãi tekopy potĩʼỹ, mboriahu, poriahuverekoʼỹ ha tembiapo vaíva oñembohetavéva rehegua. Haʼekuéra oñehaʼã rei omohenda hag̃ua umi mbaʼe ñemuharã ha ñembaʼapo peteĩ pyenda hag̃ua tekorosãvévape. Yvypóra-kuéra omeʼẽramo véroña hetave Ñandejára Ñeʼẽ poravopyre mboʼepýpe, ojuhúta hikuái peteĩ solución umi apañuãi ombohasýva chupekuéra.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Ñe’ẽngatu kuatia marangatu omombe’u mba’éichapa oĩ ko yvy tuichakue Cristo jeju mokõihápe mboyve. Umi kuimba’e mondáre ha jejopy vai rupive ombyatýva heta mba’erepy rehe ojehai kóicha: ‘Pemono’õ mba’erepy ára pahápe guarã. Péina ápe, pe tembiapo repy umi omono’õ va’ekue pende kokuepe, peẽ peñongatúva añetegua’ỹme, osapukái: ha umi omono’õ va’ekue sapukái oike Ñandejára Sabaot apysápe. Peikove va’ekue ko yvy ári vy’arãme ha tekoreípe; pembotuicha pende py’a, ku mymbajuka árape guáicha. Pembojovake ha pejuka pe hekojojávape; ha ha’e ndojokói pende rehe.’ Santiago 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Ha máva omoñe’ẽ umi ñe’ẽmondýi ome’ẽva umi techaukaha pya’e oñekumplívape ko’ã ára rehegua? Mba’e impresión-pa ojapo umi yvypóra yvóraigua rehe? Mba’e ñemoambue-pa ojehecha ijejapo rehe? Ndojehechavéi mba’eve hetave pe ojehecháva’ekue umi oikóva Noé arapýpe rembiapo rehe. Ojejopy hikuái umi tembiapo ha vy’a yvóraiguáre, umi y oguerúva mboyve guare “ndoikuaái pe Diluvio ou peve, ha ogueraha opavavépe.” Mateo 24:39. Oguereko hikuái ñe’ẽmondýi yvágagui ouva’ekue, ha katu ndoipotái ohendu. Ha ko árape, ko yvy arigua, tuichaiterei oheja rei hag̃ua Tupã ñe’ẽmondýi, pya’e oho opa hag̃ua ñehundi ára’ỹme.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.

“Yvóra oñemongu’e ñorairõ espíritu reheve. Daniel capítulo once-pe oĩva profecía haimete og̃uahẽma iñembopakuévo. Pya’eite oikóta umi mba’e vai rehegua oñeñe’ẽva umi profesía-pe.” Testimonies, volumen 9, 12–14.