We will now begin to proceed through chapter eleven of Daniel.
Koʼág̃a ñañepyrũta ñamboguata hag̃ua Daniel kapítulo once-pe.
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. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Che avei, Darío medogua ary peteĩha jave, aime añemombarete ha amopyenda hag̃ua chupe. Ha koʼág̃a aikuaaukáta ndéve pe añetegua. Péina, opuʼãta gueteri mbohapy mburuvicha guasu Persia-pe; ha irundyha oikóta ipirapire hetaitereíva opa ambuégui; ha imbarete rupi, oguerekóva heta mbaʼerepy reheve, omýita opavavépe Grecia retã rovái. Ha opuʼãta peteĩ mburuvicha guasu imbarete, oisãmbyhýta pokatu guasu reheve, ha ojapóta pe haʼe oipotáva. Ha opuʼã rire, iñarõnguéra oñembyai hag̃ua, ha oñembojaʼóta yvágaguy irundy yvytu gotyo; ndahaʼéi itañemoñarãme g̃uarã, ni pe isãmbyhy guasu oisãmbyhyhaguéicha; iñarõnguéra niko ojeipeʼáta chugui, ambuekuérape g̃uarã, ha ndahaʼéi umi upéva añónte. Daniel 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
Gabriel oñepyrũ oikuaaukávo Daniel-pe ha’e avei omba’apohague Darío ndive i ára peteĩhápe, upe ary Darío rembireko’y, igenerál, ojagarrague Babilonia ha ojukague Belsasar-pe. Daniel ohupyty ko visión Ciro ary mbohapyhápe, capítulo diez versículo peteĩha he’iháicha, upévare Gabriel omarkahína mokõivéva, Darío ha Ciro, techaukaha ramo “tiempo pahápe” rehegua. Belsasar ha Babilonia ojejagarra va’ekue Medo-Persa Ruvicha Guasu reheve ary 538 a. C. pe.
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
“Ciro omongora Babilóniape, ha oipe’a pype 538 ary Kiríto mboyve peteĩ ñuhã rupive; ha Belsasar omanóvo, persakuéra ojukava’ekue chupe, Babilonia rréino opa oiko hag̃ua.” Uriah Smith, Daniel and the Revelation, 46.
In the year 538 BC, Daniel recorded chapter nine.
Áño 538 a.C.-pe, Daniel ohaikuaa mokõiha capítulo porundy.
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
“Pe visión oñeñongatúva pe kapítulo mboyveguápe [kapítulo poapy] oñeme’ẽ vaʼekue Belsasar arýpe mbohapyhápe, Cristo mboyve 538-pe. Upe aryte voi, ha upéva avei vaʼekue Darío peteĩha ary, oiko umi mbaʼe oñemombeʼúva ko kapítulope [kapítulo porundy].” Uriah Smith, Daniel and the Revelation, 205.
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
Darío áño peteĩhápe, ha’éva Belsasar áño mbohapyha ha pahaitéva, 538 a. C.-pe, Ñandejára ombohovái castígo Caldeo retãme, ha ojapo chugui peteĩ yvy ojehejareíva.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Ha ko yvy tuichakue opytáta nandi ha ñemondýirã; ha ko'ã tetãnguéra oservíta Babilonia rréipe setenta ary pukukue. Ha oikóta, ojehu hag̃ua umi setenta ary opa vove, che akastigataha Babilonia rréi ha upe tetã, he'i Ñandejára, hembiapo vai rehe, ha Caldeogua yvy avei, ha ajapóta chugui nandi opa'ỹva. Jeremías 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
Pe versíkulo diez-pe, Ñandejára oipuru ñe'ẽ “upéi”, omotenondévo Babilóniape oúva castígo. “Upéi” Babilonia ojejapo rire ñehundihaicha, Ñandejára omboaje vaʼekue hembiapo porã Tupã tavayguakuérape g̃uarã.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
Péicha he’i Ñandejára: Ojehu rire setenta ary Babilóniape, aju hag̃uáicha pene rendápe, ha ajapóta pe che ñe’ẽ porã pene rehehápe, ajapóvo peẽ pejevy hag̃ua ko tendaitepe. Jeremías 25:10.
The captivity of seventy years began in 606 BC.
Pe jepyhýi setenta ary pukukue oñepyrũkuri ary 606 a.C.
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
“Ñepyrũvo umi setenta ary Cristo mboyve 606-pe, Daniel oikuaa hague koʼág̃a ohómaha hiʼarambovévo huʼãme.” Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
Pe ñembyaty hetáva setenta ary oñepyrũ 606 ary Kirito mboyvepe, ha opa 536 ary Kirito mboyvepe, upéva mokõi ary rire Belsasar omanóma ha Babilonia oñemondoro rire 538 ary Kirito mboyvepe. Upéva vaʼekue Ciro ary mbohapyha. Gabriel omoĩ Hiddekel ysyry rehegua profesía Ciro ary mbohapyhápe, ha oñepyrũvo capítolo once rembiasakue, ojapo referencia Darío ary peteĩháre; upéicha ojapóvo ohechauka mokõi ary peteĩteĩva. 538 ary Kirito mboyve ha 536 ary Kirito mboyve mokõivéva haʼe vaʼekue ára oñemoĩmava; 538 ary Kirito mboyve haʼe vaʼekue ára oñemoĩmava profesía setenta ary rehegua oñemohuʼã hag̃ua, ha 536 ary Kirito mboyve haʼe vaʼekue ára profético oñemoĩmava, ikatu hag̃uáicha “upe rire” 538 ary Kirito mboyve, Ñandejára ojapo Iporãva Hembiapo Itavayguakuérape g̃uarã.
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
538 a.C. ha 536 a.C. mokõivéva ára oñemohendapyre, ha ojehechauka mokõi tapicha histórico rupive: peteĩva va’ekue Media ruvicha guasu peteĩha, ha mokõiháva Persia ruvicha guasu peteĩha. Pa’ũpaha umi setenta ary Israel tee oĩhague prisionéroramo Babilonia teepe, ohechauka umi mil mokõi saĩ ha sesenta ary Israel espiritual oĩhague prisionéroramo Babilonia espiritual-pe, ary 538 d.C. guive 1798 peve. 1798 va’ekue peteĩ “ára oñemohendapyre”, ha upéi oñepyrũ pe período oñemombe’úva proféticamente “paha ára” ramo. 538 a.C. ha 536 a.C., ojehechaukáva avei peteĩ “ára oñemohendapyre” ramo, omarkave avei ñepyrũrã peteĩ período ojehechaukáva “paha ára” ramo.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ñandejára iglesia yvy ape ári oĩkuri añetehápe jejopyrãme ko pukukue araka’e guive ñemuhã’ỹre jehasa asýpe, Israel ra’ykuéra ojejokóva’ekue Babilóniape pe jepoi aja guaréicha.” Prophets and Kings, 714.
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
Mayma profecía oñe’ẽ, hetave hag̃ua hekopete, ára pahápe rehe, ha ndaha’éi umi ára rehe añoite oñekumpli ypyhaguépe; upévare ary 538 a.C. ha mburuvicha guasu Darío, avei ary 536 a.C. ha mburuvicha guasu Ciro, orrepresenta “paha ára” ary 1989-pe, ha umi mokõi mburuvicha guasu ohechauka hag̃ua Presidente Reagan ha Presidente Bush peteĩha. Ary 538 a.C. ha 536 a.C. orrepresenta peteĩ waymark oñekumplíva mokõivéva ára oñentende ramo peteĩ waymark añoite hag̃ua. Pe waymark “paha ára” rehegua oguereko mokõi símbolo, ha sapy’ánte, Reagan ha Bush peteĩha reheguáicha, mokõivéva símbolo oñekumpli pe peteĩ arýpe. Upéva katu ha’e pe excepción pe norma-gui; pe waymark “paha ára” rehegua Moisés tiempo-pe ha’e vaekue Aarón ha Moisés heñóiha, ha umíva ojepe’a ojohegui mbohapy ary rupi. Cristo rembiasápe, ha’e vaekue Juan Bautista ha Cristo heñóiha, ha umíva ojepe’a ojohegui seis jasy rupi.
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
Pe “ára pahápe”, anticristo rembiasakue ryepýpe, upéva ha’e vaekue 1798 ha 1799. Pe Revolución Francesa ha’e peteĩ mba’e oñe’ẽva profecíape, ha oñepyrũ vaekue 1789-pe, ha opyta kuri diez ary aja opa hag̃uáicha 1799-pe, hi’ára oñemoĩmbyrépe, peteĩchaite 1798 ha’e haguéicha peteĩ ára oñemoĩmbyréva. Ojoajúvo, umíva ohechauka pe herida omano hag̃uáicha oñeme’ẽva pe mymbaguasúpe, ha avei pe kuña ojupi hese ha ogoverna vaekue pe mymbaguasu ári. Darío ha’e vaekue pe mburuvicha guasu ipu’akáva iñenemígo ári omondo rupi iñehército oike hag̃ua pe “murállarupi”, ha’e ha ohechauka Reagan-pe, ipu’akava’ekue iñenemígo ári omboguejývo pe muralla pe “cortina de hierro” rehegua. Ciro ohechauka Bush peteĩhávape, Ciro niko ojekuaa Ciro el Grande ramo, ha George Bush peteĩha ha’e Bush pe tuichavéva, ha Bush pahagua ha’e Bush pe michĩvéva.
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
Ko’ã mokõi mburuvicha guasu ha umi mokõi ára ohechaukáva añetetépe peteĩ símbolo añoite hína. Peteĩva ohechauka umi setenta ary Babilonia oisãmbyhýta hague. Upe setenta ary pukukue oguahẽ hi’aravo oñemoĩmava’ekuépe ary 538 a.C.-pe ha ojehechauka Darío rupive. Jejapyhy rehegua setenta ary ñemohu’ã oguahẽ hi’aravo oñemoĩmava’ekuépe ary 536 a.C.-pe ha ojehechauka Ciro rupive. Oñondivepa ohechauka “paha ára”, upépe tekotevẽ hag̃ua profecía resape ojepe’a hag̃ua. Ary 1798-pe pe ánhel peteĩha Apocalipsis catorce-gua oguahẽ “paha árape”, ha Hermana White he’i upe ánhel “ndaha’éi va’ekue ambue tapicha, Jesucristo voi.”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
Ciro mbohapyha áñope, Miguel, Ñandejára tavayguakuéra ruvicha, ha arcángel umi ánhelkuérape guarã, oguejy oñemboguata hag̃ua Círore ha omombarete hag̃ua pe tesakãta omoakãva Círope omosẽ hag̃ua pe peteĩha umi mbohapy decreto apytégui ome'ẽva'ekue Ñandejára tavayguakuérape tojevy hag̃ua Jerusalénpe, ha tojeyapo hag̃ua táva, pe santuario, ha umi tape ha murallakuéra. Upe tembiapo ohechauka hag̃ua pe peteĩha ha mokõiha ánhel rembiapo, oñepyrũva'ekue pe “paha ára”pe ary 1798-pe.
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
Miguel oguejy iñepyrũha ára pahápe, Darío ha Ciro ára-pe, ohechauka kuri pe ánhel peteĩha og̃uahẽha ary 1798-pe, ha mokõivéva oñondive ohechauka pe ánhel peteĩteĩva og̃uahẽha, “ára pahápe”, ary 1989-pe. Ary 1989 omoñepyrũ pe “ára paha” arange, ha upéva avei ha’e peteĩ ára oñemoĩmava’ekue. Peteĩ ára oñemoĩmava’ekue ohechauka peteĩ ára profético paha. Pe pu’aka’ẽ 1863-pe, peteĩha “Cades”-pe Israel espiritual ko’ag̃agua rehegua, ha’e kuri peteĩ arange oñepyrũha oguerekóva cien veintiséis ary, opa va’ekue “ára oñemoĩmava’ekuépe” ary 1989-pe. Cien veintiséis ha’e peteĩ diezmo térã peteĩ décima docecientos sesenta-gui, ha mil doscientos sesenta ary paha-pe ary 1798-pe, pe ánhel peteĩha rembiapo og̃uahẽ tembiasápe. Cien veintiséis ary paha-pe, ary 1989-pe, pe ánhel mbohapyha rembiapo og̃uahẽ tembiasápe.
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
Daniel capítulo once pe peteĩha versíkulope, Gabriel oñangareko ha hekoitépe omombeʼu hag̃ua pe tembiasakue ojehechaukáva oñepyrũha Ciro ndive, ára pahápe ary 1989-pe. Upépe Ciro el Grande taʼanga hag̃ua oĩ Bush pe tuichavéva rehe, ha upe rire ou vaʼerã mbohapy mburuvicha guasu, ha upéi peteĩ irundyha mburuvicha guasu, ijyvykuéra ha hembiporiahupyrãre ipirapire hetave hag̃ua opavavégui. Upévare pe irundyha mburuvicha guasu ipirapire-hetáva, omokyreʼỹva opavave Grecia-pe, haʼe pe seisha tetã ruvicha guasu ary 1989 guive.
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
Kapítulo diezpeguápe oikóva apytépe, Daniel ojehechauka oñembyasýva ramo; ha upe experiencia oñembyasývape oñemoambue Cristo ra’ãngápe, omañávo pe visión rehe. Umi mokõi pa peteĩ ára pukukue ñembyasy ohechauka peteĩ ára pahápe ñemano rehegua, oñembotýva peteĩ jeikove jey reheve. Kapítulo diezpe, Miguel oguejy yvágagui; ha Judas siete-pe, oguejy vove, omoingove jey Moiséspe. Apocalipsis kapítulo once-pe, Moisés (ha Elías) ojejuka, ha opyta omanóva tape mbytépe mbohapy ára ha mbyte simbóliko pukukue. Upéi Moisés, (Elías ndive) oikove jey “ñe’ẽ tuicháva” rupive.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ha mbohapy ára ha mbyte rire, Tupãgui pe Espíritu de vida oike ipypekuéra, ha opu'ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohechávare. Ha ohendu hikuái peteĩ ñe'ẽ tuicháva yvágagui he'íva chupekuéra: Pejú yvate ko'ápe. Ha ojupi hikuái yvágape peteĩ araípe; ha iñenemigokuéra ohecha chupekuéra. Apocalipsis 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
Pe “ñe’ẽ tuicha” omoingove jeýva ha’e pe arcángel ñe’ẽ, ha pe arcángel ha’e Miguel.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Mburuvicha voi oguejyta yvágagui peteĩ sapukái reheve, arcángel ñe'ẽ reheve, ha Tupã trompéta reheve; ha umi omanóva Cristo-pe opu'ãta raẽ. 1 Tesalonicenses 4:16.
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
Pe tembiasakue ikatuhague Moisés ha Elías ojejuka ha oñemopuʼã jeyhague, upéva hína pe tembiasakue oñembyasýha rehe umi cien cuarenta y cuatro mil. Upe tembiasakue oñepyrũkuri 11 jasyporundy 2001-pe pe “ñeʼẽ peteĩha” reheve pe ánhel Apocalipsis dieciocho-pegua, pe Ermána White ohechauka oguahẽhague umi óga guasu Nueva York táva pegua oñehundírõ guare. Pe “ñeʼẽ mokõiha” Apocalipsis capítulo dieciocho-pegua katu, oñehenduka pe léi domingo oúvape pyaʼete jave, Tupã ambue ijovecha aty oñehenói hag̃ua osẽ hag̃ua Babiloniágui. Upéva hína upe tembiasakue, pe ñembyasýpegua tembiasakue, upépe Daniel ojehechauka oñemoambueha Cristo raʼãngápe omaʼẽvo pe visión “marah” rehe, ha upéva hína pe expresión kuñanguéva pe visión “mareh” rehegua. Upéva hína pe visión “causativa”, pe “omoñepyrũva” taʼanga ojehecháva oñemohaʼangajey hag̃ua umi omaʼẽvape.
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
Upe omombe’úva pe sellamiento rehegua, ha Daniel ñemoambue rehegua pe capítulo diez-pe, oguereko Miguel oguejy ramo guare Ha’e omoingove jey ha omoambue umi ojehechaukáva Moisés, Elías ha Daniel rupive. Ha’e omboguata pe jeikove jey “ñe’ẽ guasu” arcángel reheve, upéicha ome’ẽvo peteĩ mbohapyha “ñe’ẽ”, pe ñe’ẽ peteĩha ha paha mbytépe, umíva mokõivéva peteĩchante, mokõivéva niko hína Apocalipsis capítulo dieciocho ñe’ẽ. Pe ñe’ẽ mbytegua hína upe oñembohechahápe pe ñemoĩva’ekue, pórke Miguel omoingove jeyrõ guare Moiséspe, ndojepy’apyvai ni ndojodiskutiái Satanás ndive, jepe Satanás, pe ñemoĩva’ekue apohare, oĩ kuri upépe oñemoĩ hag̃ua.
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 katu Miguel arcángel, oñorairõ jave pe aña ndive ha ojopy'óvo iñe'ẽ Moisés rete rehe, ndojapói va'ekue hese peteĩ ñemomarã vai, síno he'i: Ñandejára tomongyhyje ndéve. Judas 7.
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
Pe tiempo ñepyrũ ojejapóva pe séllo rehegua, oñepyrũva 11 jasyporundy 2001-pe ha opa hag̃uáicha pe pya’e ou hag̃uáva léi domingo rehe, ojehechauka pe firma “Añetegua” reheve; péva mbyte rupi upe períodope, jasypokõi 2023-pe, pe ñe’ẽ tuicha arcángel rehegua oñepyrũ pe tembiapo omoingove jey hag̃ua umi omanóva Cristo-pe, umi oiporavóva ohendu hag̃ua Iñe’ẽ mbytegua. Ehechakuaa 2023 ouha mokõipa mokõi ary rire 2001-gui, ha mokõipa mokõi ha’eha peteĩ décima mokõi sientos mokõipa rehegua, ha upéva ha’e pe símbolo joaju hag̃ua Divinidad ha yvypóra, ha avei ha’e peteĩ símbolo ñemyatyrõ jey rehegua.
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
Jasypokõi ary 2023-pe, pe ánhel mbarete ndaha’éiva ambue tapicha guasu Jesucristo-gui, ha ha’éva pe Añetegua, ha avei ha’éva Miguel, ha ha’éva pe Alfa ha Omega oguejýva peteĩ marandu ipópe reheve. Pe aranduka michĩ ipópe oĩva hína pe Daniel rembiporavo oñemboty vaʼekue pe ára pahápe peve.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Pe Apocalípsispe oñembyaty ha oñemohu’ã opaite Biblia ryru. Ko’ápe oĩ Daniel kuatiañe’ẽ complemento. Peteĩva ningo profecía; ambue katu revelación. Pe kuatiañe’ẽ oñembotýva’ekue ndaha’éi Apocalípsis, síno upe Daniel profecía pehẽngue ojoguáva ára pahápe. Pe ánhel he’i hag̃ua ichupe: ‘Ha nde, Daniel, emboty ko’ã ñe’ẽ, ha esella pe kuatiañe’ẽ, pe ára paha peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
Pe porción marandu ñemombe’upy Daniel rehegua, oikóva umi ára pahápe, ha’e pe kapítulo once. Ha’e umi poteĩ térã seis versíkulo paha kapítulo once-pe, ha katu iporãve hag̃uáicha he’iséva hína umi tembiasakue oĩva pe kapítulo ryepýpe, ha umíva jevy oñembohasa umi seis versíkulo paha-pe.
“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.” Manuscript Releases, number 13, 394.
“Ndajaikuaái tiempo ñambyaty hag̃uáicha. Ára ivaíva oĩ ñande renondépe. Ko yvy tuichakue oñemonguʼe ñorairõ espíritu reheve. Pyaʼeite oikóta umi mbaʼe vai ojeʼéva profecíape. Daniel capítulo once-pe oĩva profecía haimete og̃uahẽma iñemyenyhẽmbaitépe. Heta tembiasakue oiko vaʼekue ko profecía ñemyenyhẽme, upéva oñembopyahúta jey.” Manuscript Releases, número 13, 394.
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
Pe versíkulo dieciséis, Daniel kapítulo once-gui, ohechauka peteĩ tembiasakue ojejey jeyvaʼekue pe versíkulo cuarenta y uno-pe, pe versíkulo-pe pe mburuvicha yvate gotyogua oĩgui pe yvy gloriosa-pe. Pe tembiasakue pe versíkulo dieciséis-pegua omombeʼu arakaʼépa pe general romano Pompeyo ogueru Judá ha Jerusalén cautiverio-pe.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Ha pe oúva hiʼári, ojapóta ijehegui oipotaháicha, ha avave ndaikatumoʼãi opuʼã henondépe; ha opytáta pe yvy mimbipávape, ha ipo rupive oñehundíta. Daniel 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
Aipota ko versíkulo peteĩhaicha ñane moñepyrũrã ñahesa’ỹijo hag̃ua umi versíkulo oúva mboyve pe versíkulope; upévare, amoĩta raẽ ko ñehesakã. Roipota jahechauka pe tembiasakue oúva Alejandro el Grande rréino oñembyaipa rire, umi versíkulo mbohapyha ha irundyhápe, oñepyrũha ary 1989-pe, ha upéi ohechauka ko’ag̃agua ñorairõ Ucraniano, Putin jeity umi mbarete Oeste-gua ári, ha upéi iñemboguevi, upéva ogueraha versíkulo dieciséis-pe.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Ejipto ndaikatúikuri opyta hag̃ua Antíoco renondépe, mburuvicha guasu yvate gotyogua; ha Antíoco katu ndaikatúikuri opyta hag̃ua Romano-kuéra renondépe, koʼág̃a ou vaʼekue hendáre. Mavave reino ndaikatúi véima ombohovái ko puʼaka ojekakuaáva. Siria oñegana, ha oñembojoapy Imperio Romano-pe, Pompeyo, 65 a.C., oipeʼárõ guare Antíoco Asiático-gui imbaʼekuéra, ha omboguejývo Siria peteĩ provincia romana ramo.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Pe mbarete peteĩchagua avei opyta vaʼerãmoʼã Yvy Marangatúpe, ha hoʼu hag̃ua chupe. Roma ojoaju Tupã tavayguakuéra ndive, judío-kuéra ndive, peteĩ ñeʼẽmeʼẽ rupive, ary 161 a.C.-pe, upe ára guive oguereko peteĩ tenda mombyryʼỹva marandurã profétiko aravopapýpe. Upéicharõ jepe, ndohupytýi Judea rehe poguý actual hag̃ua tetã ñorairõ rupive peve ary 63 a.C.-pe; ha upérõ, koʼã mbaʼe ojehu hag̃uaicha.”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Pompeyo ojevy vove iñemboguata-gui Mitrídates, Ponto mburuvicha guasu, rehe, mokõi oñorãirõva, Hircano ha Aristóbulo, oñeha’ã kuri Judea rréino rehe. Iñe’ẽrendu oguahẽ Pompeyo renondépe, ha pya’e ohechakuaa Aristóbulo rembijerure ndaha’eiha tekojoja, ha upéicharõ jepe oipotákuri ombohasase ko ñe’ẽme’ẽ Arabia-pe iñemboguata ymaite guive oipotáva rire peve, oprometérõ upéi ou jevy hag̃ua ha omohenda hag̃ua hesekuéra opa mba’e hekoitépe ha porã hag̃uáicha ichupe guarã. Aristóbulo, oikuaávo porã Pompeyo remiandu añetéva, pya’e oho jevy Judea-pe, omboarmávo hetãygua kuérape, ha oñembosako’i mbarete hag̃ua oñedefende, odesidíma va’ekue, opa mba’e vai ojehúva jepe, oguereko hag̃ua pe koróna, ohechakuaágui oñeme’ẽtaha ambuépe. Pompeyo oñemuñaite pe okañývare. Ha oguahẽmbotávo Jerusalén-pe, Aristóbulo, oñepyrũvo oñembyasy hague tapere rehe, osẽ kuri ohug̃aitĩ hag̃ua ichupe ha oñeha’ã ombojoaju jey hag̃ua opa mba’e, oprometévo ñe’ẽrendu completo ha heta pirapire. Pompeyo, omoneĩvo ko oferta, omondo Gabiniope, peteĩ aty soldádo ñakãme, ojapyhy hag̃ua pe pirapire. Ha upe teniente general oguahẽrõ guare Jerusalén-pe, ojuhu okẽnguéra oñembotypa hese, ha oñe’ẽ chupe muralla ári guive pe táva ndopytamo’ãiha upe ñe’ẽme’ẽ rehe.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“Pompeyo, ani hag̃ua ojeavy’a rei hese péicha mba’eve’ỹre, omoĩ Aristóbulope, ha’e ombohasa vaʼekue hendive, itaju ñapytĩme, ha pyaʼe voi oguata Jerusalén rehe opa iñorairõhára ndive. Aristóbulo rembiapokue oĩkuri távape ñemo’ã hag̃uáicha; Hyrcano rembiguáikuéra katu, okẽnguéra ojepeʼa hag̃uáicha. Koʼãva, hetavérõgui ha ipuʼakavévo, omeʼẽ Pompeyope oike hag̃ua sãso hag̃uáicha távape. Upérõ Aristóbulo rapichakuéra ojevy Templo yvýrape, oĩmbaitéva pyʼaguasúpe omoʼã hag̃ua upépe, Pompeyo katu avei oĩmbaitéva ipyʼaguasúpe omboguejy hag̃ua upéva. Mbohapy jasy paha gotyo ojejapo peteĩ jeity murállape, ha iporãmbaitéva oñemoinge hag̃ua ñorairõme; ha upe tenda oñegana kyse puku puʼakápe. Pe jejuka vaiete oúva upéipe, paʼũme, paʼa mokõi sua tapicha oñejuka. Haʼe ningo peteĩ mbaʼe ñembyasy hag̃uáva, heʼi pe historiador, jahecha hag̃ua paʼikuéra, upérõ oĩva Tupã rembiapo marangatu apópe, ipo pyʼaguapýpe ha hembiapo mbaretepy reheve osegiha hembiapo jepiveguáicha, haʼete ku ndoikuaáiva pe sarambi vaiete oikóva, jepe opárupi ijerére iñirũnguéra oñemeʼẽ jejukápe, ha jepe heta jey huguytee voi oñembojeheʼa isakrifísio ruguy ndive.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.
“Oñemohu’ãmba rire ñorairõgui, Pompeyo omboguejy Jerusalén murálla-kuéra, ombohasa heta táva Judea poguýgui Siria poguýpe, ha omoĩ tribúto umi judío ári. Péicha, peteĩha jey Jerusalén oñemoĩ ñemomba’eguasu rupi ipoguýpe pe pu’aka orekótava pe “yvy mimbipáva” ipo akãratãme peve oikundahaite hag̃ua.” Uriah Smith, Daniel and the Revelation, 259, 260.
We will continue this study in our next article.
Ñambojoýta ko ñemoarandu ñande artículo oúvape.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Pe mba’e ndaipóriha ñorairõ térã jepy’apy Tupã tavayguakuéra apytépe, upéva ndojehechava’erãi peteĩ techaukaha paha ramo ha’eha hikuái ojoko mbarete hag̃ua doctrina hesãiva. Oĩ mba’e hag̃ua ñakyhyje, ikatu hag̃uáicha ndoikuaaporãi hikuái añetehápe mba’éichapa ohechakuaa hag̃ua añetegua ha jejavy apytépe. Araka’eve ndañepyrũiramo porandu pyahu Ñandejára Ñe’ẽ Mimbi jehesa’ỹijo rupive, araka’eve ndoikóiramo iñambue hag̃ua ñemoĩ peteĩ ñe’ẽme’ẽme, ha upéva nomombáiramo kuimba’ekuérape oheka hag̃ua hikuái ijehegui la Biblia-pe, oikuaa hag̃ua añetehápe oguerekópa hikuái pe añetegua, upéicharõ heta oĩta ko’ág̃a, yma guarérõguáicha, ojapóva tradición reheve ha omomba’éva peteĩ mba’e ndoikuaáiva.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Ojehechauka chéve heta umi he’íva oguerekoha pe añetegua ko tiempopegua rehegua arandu, ndokuaái mba’épa oguerovia. Noikũmbýi hikuái umi pruéva omopyendáva ijerovia. Ndorekói hikuái peteĩ aprecio porã ha hekopete pe tembiapo ko tiempopegua rehe. Oguãhẽ vove pe ára jehasa’asy rehegua, oĩta kuimba’e ko’ág̃a opredikáva ambuépe, ha’ekuéra ohechamírõ umi posición oguerekóva, ohechakuaáta heta mba’e ndaikatúiva ome’ẽ hese kuéra peteĩ razón ombopy’aguapýva. Ko’ãicha oñeha’ãmboyve chupekuéra, ndoikuaái hikuái tuichaitereiha iñignoránsia. Ha oĩ avei heta tapicha tupãope oguerekóva por seguro oikũmbyha mba’épa oguerovia; ha katu, ndopu’ãiramo controversia, ndoikuaái hikuái ijehegui voi mbovyveha imbarete. Oñemboja’óramo umi ijerovia joajúvagui ha oñekonsideráramo oĩ hag̃ua ha’eño ha peteĩnte ijehe, omyesakã hag̃ua ijerovia, oñemondýita ohechávo mba’éichapa iñapytu’ũryru opyta sarambi pe añete ramo oguerovia va’ekue rehe. Añetehápe, ojehechakuaa ñande apytépe oĩ hague peteĩ ñemboyke Tupã oikovévagui ha peteĩ jejere yvypórape, oñemoĩvo arandu yvypórapegua pe arandu Tupãguápe hag̃ua.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Ñandejára omopuʼãta Itavayguakuérape; ha ambue tape ndaikatúiramo ombaʼapo, oike hag̃ua ijapytépekuéra herejía, ohechaukátava mávapa añetehápe imarangatu ha ombojaʼótava ñotỹraʼỹi trigo-gui. Ñandejára ohenói opa umi ogueroviávape Iñeʼẽ opáy hag̃ua oke guive. Oguahẽ tesape iporãitereíva, ko ára rehegua. Kóva hína añetegua Bíblica, ohechaukáva umi mbaʼe vai oĩmava ñane renondetépe. Ko tesape oguerahavaʼerã ñandéve peteĩ estudio kyreʼỹme hag̃ua Ñandejára Ñeʼẽ rehe, ha peteĩ examen iporãitereíva umi ñemboʼepy ñañongatúva rehe. Ñandejára oipota opa umi mbaʼe ojeʼéva añetegua rehe ha opa umi ñemboʼepy rehe oñehesaʼỹijo porã, pyʼaguapýpe ha tapiaite, ñemboʼe ha ayuno reheve. Umi ogueroviáva ndovaléi opytuʼu hag̃ua peteĩva umi ñeimoʼã ha manatu ndojekuaaporãivape mbaʼépa hína añetegua. Ijerovia toñemopyenda mbarete Ñandejára Ñeʼẽ ári, ikatu hag̃uáicha, oguahẽ vove pe ára jehaʼãrã ha oñemboguahẽvo chupekuéra consejo-kuéra renondépe ombohovái hag̃ua ijerovia rehe, ikatu hag̃ua omeʼẽ peteĩ razón pe esperánsa orekóva rehe, pyʼa guapy ha kyhyjépe.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Pemongu’e, pemongu’e, pemongu’e. Umi mba’e jagueraháva ko yvy ári orehegua ha’eva’erã oréve guarã peteĩ añetegua oikovéva. Tuicha mba’e, ñamo’ãvo umi doctrina jahecháva jerovia pegua artículo fundamental ramo, araka’eve ani ñañeme’ẽ jeporu hag̃ua ñe’ẽrã ndahetaitéiva hekopete añetetépe. Umíva ikatu oservi omokirirĩ hag̃uáicha peteĩ oñemoĩva ñande rehe, péro ndohecharamói pe añetegua. Jaikuave’ẽva’erã ñe’ẽrã hekopete ha añetetéva, ndaha’éi hag̃uánte omokirirĩ ñane mokõihárape, síno ikatúva hag̃uáicha ohasa hi’ári pe jehechajey hi’aguĩvéva ha ipypukuvéva. Umi oñembo’éva’ekue oñe’ẽ hag̃ua ñomongeta joavyhápe apytépe oĩ peteĩ tuicha peligro: ndojeporumo’ãi hag̃ua Ñandejára Ñe’ẽ tekojoja reheve. Ñambohováivo peteĩ ñande rovake oñemoĩvape, va’erã ñande rembiapo kyre’ỹ ñaikuave’ẽ hag̃ua umi mba’e peteĩ hendáicha ikatúva omombáy jeroviapy imandu’ápe, ha ani jaheka añónte ñame’ẽ hag̃ua jerovia pe ogueroviávape.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Taikuéra oimeraẽva yvypóra arandu ñemotenonde, ani hag̃ua ni peteĩ sapy’ami opensa ndaiporiha tekotevẽ peteĩ jeheka pypuku ha peteĩchagua meme Ñandejára Ñe’ẽme tesape tuichavévare. Ore, tavayguakuéraicha, jañehenóiva peteĩteĩme hag̃ua ñandejára rehegua marandu ñemoaranduha. Tekotevẽ ñañangareko kyre’ỹme ikatu hag̃uáicha jahechakuaa oimeraẽ tesape rendy’i Ñandejára ome’ẽtava ñandéve. Tekotevẽ jajapyhy añetegua resape peteĩha; ha ñemoarandu ñembo’e reheve rupive ikatu jajuhu tesape hesakãvéva, ikatúva ñamoĩ ambuekuéra renondépe.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“Oĩramo Tupã tavayguakuéra oĩ porã ha oñandu hyguaitĩha pe hesakãmíva ko’ág̃a oguerekóva rehe, ikatu jaikuaa porã Ha’e ndohechaporãmo’ãiha chupekuéra. Ha’e rembipota hína toguata meme tenonderãme, ohupyty hag̃ua pe tesape hetave ha ára ha ára hetave ohesapéva chupekuéra. Pe iglesia reko ko’ág̃agua ndogustái Tupãme. Oike peteĩ jerovia hag̃ua ijehe, upéva ogueru chupekuéra oimo’ã hag̃ua natekotevẽveiha añetegua hetave ni tesape tuichavéva. Jaiko peteĩ ára Satanás omba’apohápe akatúape ha asúpe, ñande renondépe ha ñande rapykuéri; ha upéicharõ jepe, ñande, peteĩ tetãicha, jake. Tupã oipota oñehendu peteĩ ñe’ẽ omombáy hag̃ua Itavayguakuérape omba’apo hag̃ua.” Testimonies, volúmen 5, 707, 708.