Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
Pe décimo, capítulo onceháva Daniel-pe, ombojoaju pe marandu hyepypegua ha okapegua ñe'ẽ “mbaretenda” rupive. Pe joaju ojapóva Isaías marandu proféticape sesenta y cinco áño rehegua ndive, ohechauka pe “mbaretenda” marandu okapegua rehegua ha’eha Rusia, ha pe “mbaretenda” hyepypegua tupaópe, Cristo omopu’ãva upe tembiasakue ajaite. Pe mbaretenda okapegua, oĩva pe versículo treinta y uno-pe, ojekuaa hag̃ua “mbyja marangatu mbarete rehegua” ramo, ohechauka peteĩ mburuvicha yvy arigua térã peteĩ reino. Pe mbaretenda hyepypegua, térã pe mbyja marangatu mbarete rehegua hyepypegua, ha’e pe tupaóva pe Maranduhára Ñe’ẽme’ẽ rehegua omopu’ãva cuarenta y seis áño-pe.
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
Pe tenda marangatuhápe upe témplo pegua (upe táva guasu mbareteha), Tupã oĩ oguapy yvágape.
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
Daniel kuatia mokõi ñe’ẽ hebreo oñembohasáva mokõivéva “santuario” ramo. Peteĩva ha’e “miqdash”, ha ambuéva ha’e “qodesh”. “Miqdash” ikatu ojepuru hag̃ua hag̃ua peteĩ santuario pagano rehe, térã Tupã santuario rehe, térã peteĩ mbarete renda rehe jepe. “Qodesh” katu, Biblia-pe ojepuru añónte hag̃ua Tupã santuario rehe. “Santuario” (miqdash) mbaretepegua (fortaleza), Daniel kapítulo once, versículo treinta y uno-pe, oñembohasa “santuario de fuerza” ramo, ha pe ñe’ẽ hebreo upépe oñembohasáva santuario ramo ha’e “miqdash”, ha upéva ohechauka Táva Roma-pe, ha’éva símbolo Roma mbarete rehegua, pagana ha papal Roma rembiasakue mokõivépe. Daniel oiporu vaʼekue koʼã mokõi ñe’ẽ hebreo ñangareko porãiterei reheve. Umi versículo ha’éva Adventismo remboguata mbytépe, jajuhu pe ñe’ẽ “santuario”.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe peve piko oĩta pe visión pe sacrificio ára ha ára rehegua, ha pe mbaʼe vai omongyʼáva ha omoñehundi hag̃uáva, oñemeʼẽ hag̃uáicha mokõivéva, pe santuario ha pe ehérsito, oñepyrũ hag̃ua oñembohasa hag̃ua hiʼári pypore? Ha haʼe heʼi chéve: Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta. Daniel 8:13, 14.
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
Pe ñe’ẽ hebreo oñemoñe’ẽva “pe santuario” ramo, mokõivéva versículo-pe, ha’e “qodesh”, ha ojepuru hag̃ua añoite ohechauka hag̃ua Ñandejára santuario. Versículo once-pe, oñemombe’úvo Roma pagana rehe, ha he’isévo porãite pe templo Panteón oĩva Táva Roma-pe, jajuhu pe ñe’ẽ “santuario”, ha upe versículo-pe katu ha’e pe ñe’ẽ hebreo “miqdash.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Haʼe oñemombaʼeguasu voi pe ehérsito ruvicha guasu peve, ha hese rupi ojeipeʼa chugui pe mymbajuka ára ha ára ojejapóva, ha oñembyai ijyvateha renda. Daniel 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
Pe “santuario mbarete” oĩva Daniel 11:31-pe ha’e pe ñe’ẽ hebreo “miqdash”, ha upéva ojehechauka joaju hag̃uáicha pe ñe’ẽ hebreo oñemoñe’ẽva “mbarete renda” ramo versíkulo 7 ha 10-pe, capítulo 11-pe. Versíkulo 7-pe pe rréi yvy gotyo gua oike hag̃uaite táva Róma-pe ha ojagarra hag̃ua pe rréi yvate gotyo guápe prisionéroramo, oikégui pe mbarete rendápe; ha versíkulo 10-pe katu pe rréi yvate gotyo gua ojupi mante “peve” pe “mbarete rendápe”, opytágui pe frontera oĩháme hekopegua rréino ha Egipto. Upéva ha’e pe frontera Rafia-pe, ha upépe pe versíkulo oúvava omyesakã vaʼerã kuri. Pe “santuario mbarete” versíkulo 31-pe ha’e pe “miqdash” pe “mbarete renda” rehegua.
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
Pe ñorairõha Ráfiape ohechauka pe ñorairõha frontera rehegua Ukrainápe. Upe tembiasakue maranduhára rehegua oñeikuaa ojehechakuaávo pe “akã” ha’eha pe tetãnguéra térã pe mburuvicha guasu, ha’e hína pe imbareteha mbaretekue renda; hákatu pe profesía oñe’ẽ peteĩ añetegua hyepypegua ha peteĩ añetegua okápeguáre. Pe “tekohaguasu mbaretekue rehegua” pe línea okápeguápe oñerepresenta pe tekohaguasu “miqdash” rupive, ha pe tekohaguasu mbaretekue rehegua pe línea hyepypeguápe oñerepresenta pe tekohaguasu “qodesh” rupive.
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
1844 guive 1863 peve ohechauka peteĩ línea maranduhára rembiasakue rehegua, ohechaukáva umi cien cuarenta y cuatro mil ñesella. Umi dos mil quinientos veinte ary ñemosarambi rehegua, oñemoĩva reino norteño rehe, opa 1798-pe, ha upeichaite avei upe línea dos mil quinientos veinte ary rehegua oñemoĩva reino sureño rehe opa 1844-pe. Ko’ã mokõi línea ohechauka yvypórape oĩva tekotevẽ inferior ha tekotevẽ superior. Pe tekotevẽ inferior, ojehechaukáva reino norteño rupive, ha’e hete; ha pe tekotevẽ superior ha’e akã. Pe akã ha’e pe táva guasu reino rehegua, ha ha’e avei pe mburuvicha guasu. Ko techapyrãme Cristo oiporavo Judá, pe reino sureño, omoĩ hag̃ua héra, ha pe táva guasu ha’e Jerusalén. Jerusalén ha’e pe renda oĩháme pe santuario añetegua mbarete rehegua, ha upe santuario-pe oĩ peteĩ koty guapy mburuvichaguasúpe g̃uarã, ha’éva pe akã.
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
Pe “siete tiémpo” Levítico 26-pe guare ha’eva pe añetegua paha oñembotyva’ekue 1856-pe, oñeha’arõva omombarete hag̃ua peteĩ poyvi omohu’ã hag̃ua pe tembiapo. 1844 guive 1863 peve, Cristo oipota va’ekue ombojoaju Idivekuéra yvagagua yvypóra rekóndi opave’ỹ hag̃uáicha, ha katu yvypóra opu’ã.
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
Ndaikatúi omoambue upe ára-pe kuimba’e rekove yvýpeguápe guare, upéva niko oiko hag̃ua Hembijúi mokõihápe. Upérõ ae omoambuéta kuimba’e rekove yvatevéva Ta’angápe, ombojoajúvo yvypóra akã divinidad akã reheve. Pe akã ha’eva’ekue pe táva guasu akãha. Pe akã ha’eva’ekue pe mburuvicha guasu, ha Cristo ojapóvo pe ñemoambue divinidad ojoajúva yvypóra ndive, ombojoaju mokõivéva akã, yvypóra ha divinidad mba’éva, pe tupaópe Jerusalénpe, pe Tenda Imarangatuvévape, upépe Cristo oguapyhápe Itúva ndive.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
Pe ipu’akávape ame’ẽta oguapy hag̃ua che ndive che guapyrenda rréipe, che avei aipuru’akáicha ha aguapy che Ru ndive Iguapyrenda rréipe. Pe orekóva apysa, tohendu mba’épa he’i Espíritu umi iglésiakuérape. Apocalipsis 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
Cristo opromete umi (Laodicéagua pegua) ipu’akávape, Ha’e ipu’aka haguéicha (ha oiko Filadélfiagua-icha), oguapýtaha Hendive, umi yvága renda peguápe.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
ha’e omba’apóva Cristope, omopu’ãvo chupe omanóva apytégui, ha omoĩvo chupe ipo akatúape yvágape, … ha ñanemopu’ã avei hendive, ha ñanemboapyka hendive yvágape Cristo Jesúspe. Efesios 1:20; 2:6.
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
Ezequiel rembiapyre mokõi yvyra joajuha (tekove yvypóra oñembojoajúva Tupãrekóndi) ojejapo Tupã pegua mbarete renda marangatupe (qodesh), upe javeete pe mbarete renda oñembopyatãva (miqdash) ojekuaa hag̃ua mba’e rechaukaha maranduháraicha ombojoajúva mokõive ñeha’ã rape, hyepypegua ha okapegua, pe marandu’ypýpe Gabriel ou va’ekue ombojekuaa hag̃ua Daniel-pe umi mba’e oikótava Tupã tavayguakuéra ári pe tiémpope oñembotysýiha pe cien cuarenta y cuatro mil. Cristo oipota kuri ojapo ko tembiapo pe tembiasakue Millerita ryepýpe, ha katu pe tembiapo oñembyai pe pu’aka’ẽ rehegua 1863-pe, upéicharõ jepe pe tembiasakue 1844 guive 1863 peve opyta gueteri peteĩ línea ramo ohechaukáva upe tembiapo oñeha’ã va’ekue ojejapo hag̃ua.
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
Daniel capítulo once-pegua versíkulo diez oguereko pe llave oñentende hag̃ua pe marandu hyepypegua ha okápegua umi versíkulo once guive quince peve, oguahẽva’ekue ñane rembiasakue profétikape ary 2014-pe. Pe versíkulo diez ohechauka 1989, ha’éva pe tiempo del fin pe movimiento de reforma rehegua umi ciento cuarenta y cuatro mil-pe; ha katu avei oguereko pe llave ohejáva oñemoneĩ hag̃ua ary 2014 peteĩ waymark ramo pe tembiasakue sellamiento rehegua.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
1844 jasypa 22 de octubre-pe, Pe Ñe’ẽmondohára Oñe’ẽme’ẽgui ou vaekue pya’e pe témplo Ha’e omopuʼã vaʼekuépe. Upéva pe techaukaha ohechauka hag̃ua 2001 jasypa 11 de septiembre, pe mbohapyha ánhel oguahẽ jey hague, ha pe poteĩha trompéta oñepyrũ jey hague osũ. Upérõ avei tekotevẽ vaʼekue oñehaʼã jey pe tembiasakue 1840 guive 1844 peve, pórke pe ánhel oguejy vaʼekue 1840 jasypa 11 de agosto-pe ndahaʼéi vaʼekue ambue tapicha, síno Jesucristo voi, ha Hembiapo haʼe vaʼekue omyesakã hag̃ua ko yvy Iglória reheve.
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840 guive 1844 peve avei ohechauka 11 jasyporundy 2001 guive pe léi domingo pya’e oútavape, ha upéicha avei 1844 guive 1863 peve ohechauka 11 jasyporundy 2001 guive pe léi domingo pya’e oútavape. Hermana White ombojoaju pe tembiasakue 1844-pegua pe kurusu rembiasakue ndive, ha pe kurusu ohechauka peteĩ ñemboja’o mokõi tembiasakue apytépe, peteĩteĩva mbohapy ary ha mbyte pukukue, ha mokõivéva ojoaju ojuehe. Pe kurusu omopyenda pe tembiasakue mboyvegua oñepyrũva 1840-pe ha opa 1844-pe, ha pe tembiasakue upe riregua 1863 peve, ha’eha mokõi tembiasakue joja, ha mokõivéva ohechauka pe sellamiento aravo.
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
Pe peteĩha tysyĩ 1840 guive 1844 peve ohechauka Filadelfiagua Adventistakuéra ñepu’ã porã, ambue tysyĩ katu 1844 guive 1863 peve ohechauka Laodiceagua Adventistakuéra jejavy. Mokõive aty oñehechauka Daniel kapítulo diez-pe, Daniel, orepresentáva umi arandúva vírhenes ipu’akáva umi ciento cuarenta y cuatro mil oñesella aja, ohecha rupi pe visión; umi hendive oĩva katu okañy pe visión-gui.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
Ha pe ára mokõipa irundyha peteĩha jasypegua, che aime aja pe ysyry guasu ypýpe, hérava Hidékel; upérõ ahupi che resa ha ama’ẽ, ha péina peteĩ kuimbaʼe ao líno guigua rehe oñemondevaʼekue, ha ikuʼáre ojokua vaʼekue óro porãite Upaz guigua reheve: hete avei ojogua vaʼekue berílope, hova katu ojogua araresa rendýpe, hesa kuéra tata rendy-ryrýiicha, ijyva ha ipy katu ojogua brónse oñemimbi porãva mbyjápe, ha iñeʼẽnguéra puaka ojogua heta tavayguakuéra ñeʼẽpu rehe. Ha che, Daniel añoite, ahecha pe visión; umi kuimbaʼe oĩva che ndive ndohechái pe visión; upéicharõ jepe, tuicha oryrýi hag̃ua hoʼa hag̃ua hikuái ári, ha ojava oñemokañy hag̃ua. Daniel 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
Daniel capítulo siete-pe, Daniel ohecha rire mymba ñarõ reraháva visión, Gabriel ou omyesakã hag̃ua pe visión.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
Che, Daniel, che pyʼaro vai che espíritupe che rete mbytépe, ha umi visión che akãme ojejapóva chemondýi. Ajetyvyro peteĩva umi oĩva upépe rendápe, ha aporandu chupe koʼã mbaʼe rehe añetegua. Upémarõ haʼe heʼi chéve, ha oikuaauka chéve umi mbaʼe ñemyesakã. Daniel 7:15, 16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
Daniel capítulo ocho-pe, Daniel ohecha rire pe visión umi mymba marangatuhára rehegua, Gabriel ou omyesakã hag̃ua pe visión.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Ha ojehu mba'e, che, Daniel, ahechárõ guare pe visión ha aikose va'ekue aikuaa he'iséva, upéi, péina, che renondépe oñembo'y peteĩ ojehecháva kuimba'éicha. Ha ahendu peteĩ kuimba'e ñe'ẽ Ulai rembe'ýi mbytépe, ohenóiva ha he'íva: Gabriel, eikuaaukáke ko kuimba'épe pe visión. Daniel 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
Daniel kapítulo porundy-pe, Daniel oikuaa rire mboy arypa he’íva Jeremías ha ojehechaukáva Moisés kuatiakuérape peteĩ mba’e vai’ỹva ramo ha Tupã ñe’ẽme’ẽ ramo, Gabriel ou omyesakã hag̃ua pe visión.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Ha ajañeʼẽ aja, añemboʼe, ha amombeʼu che angaipa ha che retãygua Israel angaipa, ha amoguahẽ che ñemboʼe Tupã che Jára renondépe, che Tupã yvyty marangatu rehehápe; ha, añetehápe, ha aja añeʼẽ gueteri ñemboʼépe, upe kuimbaʼe Gabriel, ahecha vaʼekue ñepyrũme pe visión-pe, oipepóva pyaʼe asýpe, opoko cherehe kaʼaru mymbajuka hag̃ua jave. Haʼe chemboʼe, oñeʼẽ chendive, ha heʼi: Daniel, koʼág̃a asẽ ameʼẽ hag̃ua ndéve arandu ha kuaapy. Daniel 9:20–22.
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
Upévare, mbohapy testígo ári, opavave Daniel arandukágui, Gabriel he’i jave Daniel-pe kapítulo diez-pe ou hague ojapo hag̃ua Daniel oikuaa hag̃ua mba’épa oikóta Tupã tavayguakuérape ára pahápe, Gabriel oikuaauka hína pe visión causativa kuña rehegua “marah” Daniel ohecha va’ekue ha ambue aty okañy chugui.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Ko'ág̃a aju aju nde rehe aikuaauka hag̃ua mba'épa ojehúva ne retãygua kuérape umi ára pahápe; pe visión niko gueteri heta ára pegua. Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
Pe visión Daniel ohechávaekue ha ojapova’ekue peteĩ jepe’a umi creyénte apytépe, ha’e va’ekue pe visión Cristo jehechauka rehegua, pe visión mokõi sua cien ary rehegua, péro ha’e va’ekue pe jehechauka kuñanguéra rehegua upe visión rehe. Ha’e va’ekue pe ñehesa’ỹijo pe visión rehegua Cristo ojehechauka pya’eha pe Mensajero del Pacto ramo, upéva omoambuéva Danielpe (ha umi ojerrepresentáva Daniel rupive), Cristo ra’angápe. Umi mba’e “ohupytýva Tupã tavayguakuérape ára pahápe” ojehechauka pe historia Milleritakuéra rehegua ary 1840 guive 1844 peve, ha avei Milleritakuéra rehegua 1844 guive 1863 peve. Peteĩ aty okañy pe visión-gui ñemoĩ vai rupive, ha ambue aty osegi Cristope jerovia rupive pe Lugar Santísimo peve, oguapy hag̃ua Hendive umi tenda yvagapeguápe.
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
Ha katu, Gabriel omyesakãvo pe visión ojehechaukahápe Tupã rembyre ára pahápe oñemoambue Cristo ra’ãngápe, omohenda yvóra rembiasakue okáguio ojehecháva. Daniel visión Cristo rehegua omyesakãkuri Gabriel yvóra rembiasakue okáguio ojehechávaicha, pe tiempo de sellamiento rehegua cien cuarenta y cuatro mil-pe g̃uarã. Oguahẽvo, Gabriel omyesakãháicha, pe tembiasakue 11 de septiembre de 2001 rehegua, pe tembiasakue oñemomba’eguasúva mbohapyha versículo dieciséis-pe pe ley dominical mboyvegua ramo, ojekuaa añónte pe ñemyesakã rape rupive ojehechaukáva “fortaleza” ramo versículo diez-pe. 11 de septiembre de 2001-pe opa visión rembiapo oñepyrũ ojehechauka, rueda-kuéra ryepýpe ambue rueda-kuéraicha.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Ha Ñandejára ñe’ẽ ou che rendápe, he’ívo: Yvypóra ra’y, mba’épa upe ñe’ẽnga oĩva Israel retãme, he’íva: “Ára kuéra ipukuve, ha opa visión ndaikatúi oñemoañete”? Upévare ere chupekuéra: Péicha he’i Ñandejára Jára: Ajapóta ko ñe’ẽnga opávo, ha ndoipurumo’ãvéi hikuái Israel-pe ñe’ẽngáramo; ha katu ere chupekuéra: “Ára hi’aguĩma, ha opa visión ñemoañete avei”. Ndaipóri mo’ãvéima visión rei térã adivinación mbotavy Israel róga apytépe. Che hína Ñandejára; che añe’ẽta, ha pe ñe’ẽ che ha’éva oñemoañetéta; ndahi’aréi mo’ãvéima: pende ára pukukue jave, peẽ róga pu’akapáva, che ha’éta pe ñe’ẽ, ha ajapóta oñemoañete, he’i Ñandejára Jára. Jey Ñandejára ñe’ẽ ou che rendápe, he’ívo: Yvypóra ra’y, péina, Israel róga pegua he’i: “Pe visión ha’e ohecháva hína ára heta rire guarã, ha ha’e oñe’ẽ maranduháicha ára mombyryetévare”. Upévare ere chupekuéra: Péicha he’i Ñandejára Jára: Ndaipóri mo’ãvéima ni peteĩva che ñe’ẽ ojejokóva; pe ñe’ẽ che ha’éma oñemoañetéta, he’i Ñandejára Jára. Ezequiel 12:21–28.
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
Opaite umi rueda profética ojeréva ambue rueda profética ryepýpe pe tembiasakuepe, oĩ peteĩ rueda pe inspiración oikuaaukáva umi estudiante de profecía ára pahápegua-pe ha’éva pe rueda rupive ojedetermináta hag̃ua i-destino eterno. Tysýi ári tysýi, upe rueda avei tekotevẽ ha’e pe visión Daniel ohechava’ekue ha omoambuéva chupe Cristo ra’ãngápe, pórke upéva hína pe visión ohechaukáva mba’épa ojehu Tupã tavayguakuérape ára pahápe.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Ñandejára ohechauka chéve hesakã porãhápe pe mymba ra’anga oñemoheñóitaha oñemboty mboyve pe tiempo de gracia; ha’e hag̃ua pe prueba guasu Ñandejára tavayguakuérape g̃uarã, upévare oñedecidíta hikuái pende destino eterno. Nde rembo’yhápe oĩ peteĩ jehe’a vaieterei mba’e ndojoajúiva apytépe, ha upévare mbovymínte oñembotavýta.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko mba’e oñemombe’u hesakã porã; [Apocalipsis 13:11–17, oñecita].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tavayguakuéra Tupã reheguáva ohasava’erã ojehovasaha hag̃ua hendivekuéra pe sello. Maymáva ohechaukáva hekojerovia Tupã rehe, oñangarekóvo Iley rehe ha ombotovévo oguerovia hag̃ua peteĩ sábado japu, oñembo’yta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytyta Tupã oikovéva sello. Umi omboykéva pe añetegua yvágagui ouva ha ogueroviáva domingo sábado ramo, ohupytyta pe mymba ñaña marca.” Manuscript Releases, volúmen 15, 15.
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
Pe prueba ojehechauka hag̃ua mymba ra’anga rehegua prueba ramo, mokõi hendáicha. Ha’e pe prueba ojeruréva marandu aranduka ñehesa’ỹijohárape ohechakuaa hag̃ua mymba ra’anga ñemoheñói, ha’éva tupao ha Estado joaju Tetã peteĩ reko Amandayépe, pe léi domingo mboyve. Ha’e avei pe prueba oguenohẽva térã mymba ra’anga térã Cristo ra’anga umi oĩvape Daniel térã umi okañýva rehegua ryepýpe. Pe ñemboja’o oñemopyenda umi kuñataĩkuéra “ohechápa ko visión guasu,” ojapo haguéicha Daniel, térã okañýpa hikuái pe visión-gui. Pe mba’e iñimportantevéva ojehecha hag̃ua pe visión guasu ojehechauka pe ñe’ẽ “mbaretenda” rupive.
We will continue this study in the next article.
Ko estudio ñamboguatávéta pe artículo oúvape.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Pe ánhel imbarete ombo’éva’ekue Juánpe ndaha’éi ambue tapicha guasu Jesús Cristo-gui. Omoĩvo Ipy akatúa y ári, ha Ipy asu yvy pirúre, ohechauka mba’éichapa oiko hína pe tembiapo ojapóva pe ñorairõ guasu Satanás ndive paha gotyoguápe. Ko ñemohenda he’ise Ipu’aka ha Ijarakuaa tuichavéva opaite yvy ári. Pe ñorairõ oñembareteve ha oiko hag̃ua añetehápe ñemoĩme’ẽ guive ñemoĩme’ẽ peve, ha upéicha osegíta peve umi escena pahápe, ára pe pytũmby pokatu rehegua tembiapo katupyryetéva oguahẽta ijyvatevévape. Satanás, oñemoirũvo kuimba’e aña ndive, ombotavýta opaite yvy ape ári ha umi tupao nohenduséiva pe añetegua mborayhu. Péro pe ánhel imbarete ojerure oñeñatende hese. Osapukái hatã. Ha’e ohechaukava’erã Iñe’ẽ pu’aka ha Ijarakuaa umi oñemojoajúva Satanás ndive oñemoĩ hag̃ua pe añetegua rehe.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Ko’ã siete truéno omosẽ rire ijayvu, ou peteĩ tembiapoukapy Juan-pe, Daniel-pe guáicha pe kuatia’i rehegua: ‘Emboty umi mba’e he’i va’ekue umi siete truéno.’ Ko’ãva oñe’ẽ umi mba’e oikótavare, ojehechaukátava hekópe peteĩteĩ. Daniel opytáta ilótepe ára pahápe. Juan ohecha pe kuatia’i ojepe’a hag̃uáicha. Upérõ Daniel marandu hag̃uagua oguereko hendatee pe marandu peteĩha, mokõiha ha mbohapyha ánhel remimondópe, oñeme’ẽ hag̃ua yvy ariguápe. Pe ojepe’a pe kuatia’i gui va’ekue hína pe marandu ára rehegua.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Daniel ha Apocalipsis kuéra peteĩnte hína. Peteĩva ha’e peteĩ profesía, ambuéva peteĩ revelación; peteĩva peteĩ kuatiañe’ẽ oñembotýva, ambuéva katu peteĩ kuatiañe’ẽ ojepe’áva. Juan ohendu umi mba’e ñemimby umi arapu omombe’úva, péro oñemandáma chupe ani hag̃ua ohai umíva.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe tesape especial oñeme'ẽva’ekue Juánpe ha oje’e va’ekue umi siete truénope, ha’e va’ekue peteĩ jehechauka mba’ekuaarã umi mba’e oikótavare pe peteĩha ha mokõiha ánhel marandu guýpe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.