The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Pe mba’e iñimportantevéva ojehechakuaa hag̃ua Rusia ha’eha pe mbarete omoñepyrũva’ekue pe ñorairõ Ucrania-pe ary 2014-pe ha’e pe “mbarete guasu”, ha’éva pe akã, térã pe táva guasu pe tetãnguéra ruvicha rehegua. Pe tupão yvypóra rehegua ojejapo pe akãgui ha pe retegui. Pe akã ha’e pe teko yvatevéva, ha pe rete ha’e pe teko iguyvéva. Pe “siete tiempo” opa va’ekue ary 1844-pe, upéi oñembojoaju va’erãkuri Jerusalén ndive, ha’éva Judá akã. Pe tupão oĩva Jerusalén-pe oĩkuri pe mburuvicha guasu guapyha, ha’éva Jerusalén akã, ha Jerusalén katu Judá akã. Pe Tupã reko ñembojoaju yvypóra rekóre, ohechaukáva pe sella oñemoĩva peteĩ ciento cuarenta y cuatro mil rehe, ojehechauka ramo guáicha oñeme’ẽva pe “Cristo akãme’ẽ”. Pe akãme’ẽ ha’e pe teko yvatevéva, ha upévare ha’e pe “akã”.
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Umi oĩva Daniel rehe ohecha pe jehecharã kuña mba’apokue rehegua omoambuéva chupekuéra Cristo ra’angápe, ohupyty hikuái Cristo akã, ha’eva Adán mokõiha, ha espiritualva. Upérõ iñakã yvypóra añeteguáva, ho’ova’ekue so’o remiandu rehegua, oguerúva’ekue hikuái Adán peteĩha-gui ho’a rire ha ombojere rire heñói rendaguépe oĩva apoukapy, ojejuka kurusúre. Pe akã so’ópe guare oñorãirõva Tupã léi rehe, ha’eva oguerohory’ỹre oguerúva’ekue hikuái heñoípe, oñemoambue Cristo akã rehe, ha’eva ohupytyva hikuái ha’e kuéra voi poravo rupive, ha’éva peteĩchaite iñe’ẽrendúva Tupã léipe. Upérõ iñakã pyahu ha Cristo akã peteĩ akãnte, ha mokõivéva oguapy oñondive guapyhárenda ári yvagapeguápe. Oĩ peteĩ tenda tupaópe oĩháme Tupã guapyhárenda, ha yvypóra, ojejapóva Tupã ra’ãngáicha, oreko peteĩ tenda teetéva tupaópe, ojejapóva Tupã reko hag̃ua upépe.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Pe lugar ndaha’éi ijapytepegua heko yvýpe, ojehechaukáva pe tetãnguéra yvate pegua rupive. Oĩ pe lugár ojehechaukáva pe tetãnguéra yvy gotyo pegua rupive, upépe Tupã oiporavo omoĩ hag̃ua Héra, ha’éva Heko. Pe lugár oĩ Jerusalénpe; ha Judá táva guasu ramo, Jerusalén ha’e pe akã, ha pe táva guasu akã katu ha’e mburuvicha guasu. Ha Jerusalén ojeiporavo oiko hag̃ua táva guasúrõ, ha upéicha avei ojeiporavo oiko hag̃ua pe lugár Tupã omoĩ hag̃uáicha itemplo. Upéi Itemplópe Ha’e omoĩ Itróno. Pe tetãnguéra yvy gotyo pegua ohechauka yvypóra rekove yvatevéva, ha katu avei oguereko peteĩ koty guasu ijojaha’ỹva mburuvicha guasúpe g̃uarã. Hermana White oñe’ẽ upe lugár rehe “pe ánga mbarete renda” ramo. Peteĩ mbarete renda, he’iséva teetehápe, ha’e peteĩ mbaretépe oñembotýva renda.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Pe korasõite oñeme’ẽva’erã Tupãme, ndaupéichairõ pe añetegua Tupã rehegua ndoikemo’ãi peteĩ mbarete omongaraíva tekovépe ha tekokuépe. Péro peteĩ añete ñembyasy rehegua niko heta umi omombe’úva Cristo réra araka’eve nome’ẽi hague ikorasõkuéra chupe peteĩchapa ha py’aguapýpe. Araka’eve ndohasái hikuái pe py’añembyasy oúva peteĩ ñeme’ẽmbaitegui cristianismo rembijerurépe, ha upévare pe añetegua pokatu omoambuéva ndaipóri hekovekuérape; pe mborayhu pypuku ha omongu’áva Cristo rehegua ndojehechaukaporãi tekovépe ha tekokuépe. Péro mba’eichaitépa peteĩ tembiapo tuicha oñemongaru hag̃ua Tupã ovechakuérape ikatu hag̃uáicha ojejapo, umi ovecha rerekuára poguýpegua oñekurusufikáramo Cristo ndive, ha oikóramo Tupãme guarã omba’apo joa hag̃ua pe Ovecha Rerekuára Guasu ndive! Cristo ohenói kuimba’épe omba’apo hag̃uáicha ha’e omba’apo haguéicha. Tekotevẽ peteĩ testimonio ipypukuvéva, imbaretevéva, ha oñemomýiva mbaretevéva pe añetegua pokatu rehe, ojehechaukaháicha pe Tupã rayhu añeteguápe umi he’íva ogueroviaha upéva rekovépe. Pe Salvador mborayhu oĩva pype oguerúta peteĩ ñemoambue hesakãva pe mba’éichapa umi omba’apóva omba’apo umi ohundihárape guarã. Pe añetegua oguapýramo pe alma mburuvicharendápe, Cristo oguapy guasu korasõme, ha upérõ pe tembiguái yvypóra ikatu he’i: ‘Che aikurusufika Cristo ndive; upéicharamo jepe aikove; ndaha’éi che, Cristo katu oikove chepype; ha pe tekove ko’ág̃a aikovéva ko so’ópe, aikove Tupã Ra’y jeroviápe, pe che rayhúva ha oñeme’ẽva’ekue cherehehápe.’” Review and Herald, 9 de octubre de 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
Pe “mburuvicha renda pe ánga rehegua” niko pe lugar “Cristo oguapyhápe guapyháramo”. Cristo ñemoĩ guapyhápe guare ojehupyty so’o ojejukáramo kurusúre, ha pe so’o, Pablo remimo’ẽ he’iháicha, ha’e pe tekove yvýgui pegua, ha ha’e pe rréino yvate goty pegua. Upévare pe rréino yvate goty pegua profesía og̃uahẽnte 1798 peve. Pe tekove yvýgui pegua ndaikatúi oñembojoaju Divinidad ndive; tekotevẽ oñemoambue peteĩ sapy’aitépe, tesa pirírõ guáicha, pe jeju mokõihápe. Pe rréino yvy gotyo pegua katu, oguerekóva “iñakã” ha’éva Jerusalén, ha “iñakã” ha’éva pe santuario, og̃uahẽ 1844 peve, pórke ohechauka pe tekove yvateve hag̃ua, ikatúva oiporavo ojuka hag̃ua pe so’o kurusúre ha jerovia rupi oike hag̃ua pe Mburuvicha Renda pe Santísimope, ha oguapy hag̃ua pe tróno ári Cristo ndive. Pe lugar pe joaju ha pe ñemoĩ guapyhápe oikoha hína pe mburuvicha renda pe tupao humanope. Pe capítulo once, versículo diez, omyesakã pe akãha pe mbarete renda; hákatu upe añetegua oñemopyenda Isaías testimónio rupive año, ha upéva ojerure oñentende hag̃ua pe añetegua pe mbarete renda (mburuvicha renda) rehegua, iñepyrũ hag̃uáicha hekohápe okápe ha ipypegua jeporupe.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Ñandejára ñeʼẽ vaʼerã ore rembiʼu espiritual. “Che hína pe mbujape tekove rehegua”, heʼi Cristo; “pe ouva chéve ndoikovéimoʼãi arakaʼeve ñembyahýipe; ha pe ogueroviáva chéve ndoikovéimoʼãi arakaʼeve yʼuhéipe.” Ko yvy arigua oñehundi oikotevẽgui pe añetegua potĩ, oñembojeheʼaʼỹva. Cristo hína pe añetegua. Iñeʼẽ nguéra hína añetegua, ha oguereko peteĩ heʼiséva pypukuvéva upe ojehechávagui yvate gotyo, ha peteĩ tepy ohasáva pe hesaʼỹijoʼỹre ojehecháva. Umi apytuʼũ oñemombaretevéva Espíritu Santo rupive ohechakuaáta koʼã ñeʼẽ repy. Ñande resa oñemoĩ vove hese pe pohã marangatu tesa rehegua, ikatúta jahechakuaa pe añetegua ita jeguaka hepyetereíva, jepe oñeñotỹramo pe yvy ape ári guýpe.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Pe añetegua ha’e imba’erã kyre’ỹ, ipotĩ ha yvate. Omoheñóivo tekokatu, pe ánga okakuaa ijehegui Tupãgua mbarete ryepýpe. Káda ára pe añetegua ojerure oñemoguahẽ hag̃ua korasõme. Péicha ja’u Cristo ñe’ẽ, ha’e he’íva espíritu ha tekoveha. Pe añetegua jeguerovia ojapóta opa oguerekóvape peteĩ Tupã ra’y, yvágape ohupyty hag̃uáicha. Pe añetegua oñeñongatúva korasõme ndaha’éi peteĩ kuatia ñe’ẽ ro’ysã ha omanóva, síno peteĩ pokatu oikovéva.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Pe añetegua niko marangatu ha Tupãgua. Ipu’akave ha imbaretevéva opa mba’e ambuégui ojapo hag̃uáicha peteĩ tekokatu Cristo joguaha. Ipype oĩ vy’a henyhẽva. Oñangarekóramo hese korasõme, Cristo mborayhu oñemoĩ tenonde yvypóra oimeraẽva mborayhúgui. Kóva hína cristianísmo. Kóva hína Tupã mborayhu pe ángape. Péicha pe añetegua potĩ, oñembojehe’a’ỹva, oguereko pe tenda yvatevéva tekove ryepýpe. Oñekumpli umi ñe’ẽ, ‘Py’ahu voi ame’ẽta peẽme, ha peteĩ espíritu py’ahu amoĩta pende ryepýpe.’ Oĩ peteĩ yvate reko pe tekovépe upe oikóva ha omba’apóva pe añetegua omoingovéva pu’aka guýpe.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Upe visión tembiasakue marandu proféticogui Daniel capítulo once-pe oñepyrũ vove versículo mokõihápe, ha pe mburuvicha irundy porundyha ha ipirapire hetavéva oñemohenda pe akã ndive, ha upéva hína Rusia versículo once guive quince peve. Upe tembiasakuepe pe mburuvicha irundy porundyha oikóta pe poapyha, umi siete apytégui, ha haʼe ogovernáta tupão ha Estado Estados Unidos-pe ojoaju vove, ha omohuʼãvo hikuái iñemongakuaa kyʼaʼỹvaʼỹ versículo dieciséis-pe, pe léi domingo pyaʼe ou hag̃uápe.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Pe bandéra upéi upérõ va’erã upe ramo ojevy’ara’ỹta ha omanóta mbohapy ára ha mbyte pukukue, ha upéva, Daniel kapítulo diez-pe, ha’e mokõi pa peteĩ ára. Umi mokõi pa peteĩ ára ñembyasy rehegua Daniel-pe oñemohu’ãvo, ha’éva avei pe oñemohu’ãha umi mbohapy ára ha mbyte omanohápe tape rehe umi mokõi testígo, ha’éva umi oĩva Ezequiel ñu-me, omanóva kangue piru ramo—oĩ peteĩ marandu profético oguerúva umi omanóva jevy tekovépe. Upéva, Daniel kapítulo diez-pe, oñerrepresenta mbohapy tembiapo rupive.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Ha ára irundykue mokõipa irundyha árape, jasy peteĩha-pe, che aime aja ysyry guasu rembe’ýpe, pe héra Hidékel; upérõ ahupi che resa ha ama’ẽ, ha péina peteĩ kuimba’e ao líno-gui ojaho’íva, ha ikupykuéra ojokua óro porãitéva Uphaz-gua reheve. Hetete katu ha’ete berilo, hova katu ha’ete ára vera, hesa katu tata rendy-icha, ijyva ha ipy katu overa bronce oñemopotĩ porãva-icha, ha iñe’ẽ pu katu ha’ete heta tavayguakuéra ñe’ẽ pu. Ha che Daniel añoite ahecha pe visión; umi kuimba’e oĩva chendive ndohechái pe visión; upéicharamo jepe, tuicha ryryi ho’a hi’ári, ha okañy hag̃ua oñemokañy. Upévare che aheja hag̃uánte añónte, ha ahecha ko visión guasu, ha ndaipóri mbarete hembýva chepype; che porãngue niko ojere chepype ñembyai-rã, ha ndaikatúi areko mbarete. Upéicharamo jepe, ahendu iñe’ẽnguéra ñe’ẽ pu; ha ahendúvo iñe’ẽnguéra ñe’ẽ pu, upérõ aime oke pypukúpe che rova yvýre, ha che rova ojere yvýre. Ha péina peteĩ po chepoko, ha chemopu’ã che renýi ári ha che po pyapẽ ári. Ha he’i chéve: Daniel, kuimba’e ojehayhu etereíva, eikũmby umi ñe’ẽ ha’éva ndéve, ha eñembo’y porã; ndéve niko ko’ág̃a añemondouka. Ha oñe’ẽ rire ko ñe’ẽ chéve, añembo’y ryryívo. Upérõ he’i chéve: Ani rekyhyje, Daniel; ypy guive, pe ára peteĩha guive remoĩ hague ne korasõ reikũmby hag̃uáicha, ha reñemomirĩ hag̃ua nde Jára renondépe, ne ñe’ẽnguéra oñehendu, ha che aju ne ñe’ẽnguéra rehehápe. Péro Persia retã ruvicha che mbohovái peteĩ ha mokõipa ára pukukue; ha péina Miguel, peteĩ umi mburuvicha guasu apytégui, ou chepytyvõ; ha che apyta upépe Persia ruvichakuéra ndive. Ko’ág̃a katu aju hag̃uáicha reikũmby mba’épa ojehútava ne retãyguápe umi ára pahápe; pe visión niko gueteri heta ára rehegua. Daniel 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daniel oĩma umi mokõi pa peteĩ ára ñembyasy paha gotyo, ohechávo pe visión Cristo rehegua ha ohendúvo Cristo ñe’ẽ. Pe visión Ñandejára Ñe’ẽ ojehecháva ha oñe’ẽva rehegua ogueru peteĩ jeheja mokõi aty apytépe, ha Daniel oñemoĩ va’ekue omanóva tapépe, pórke ha’e oĩ va’ekue “oke pypukúpe.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Ha’e he’i ko’ã mba’e; ha upéi he’i chupekuéra: Ñande angirũ Lázaro oke; che katu aha, amombáy hag̃ua chupe ikéguigui. Upérõ hemimbo’ekuéra he’i chupe: Karai, oĩramo oke, okueráta. Jesús katu he’i va’ekue imano rehe; ha’ekuéra katu oimo’ã ha’e oñe’ẽ hague oke hag̃ua ha opytu’u hag̃ua. Upémarõ Jesús he’i chupekuéra hesakã porã: Lázaro omanóma. Juan 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Upéi Daniel-pe ojehupi Gabriel rupive peteĩha jey, ha’e omombe’u chupe pe ñorairõ politikogua oikóva’ekue Daniel omanóvo (oke), ha ko’ág̃a ome’ẽtaha chupe pe visión mbo’epýre jehechakuaa, pe visión ramoite omoambuéva’ekue Daniel-pe Cristo ra’ãngápe. Upéi ojehupíta chupe mokõiha jey, Cristo voi rupive.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ha he’i rire chéve umi ñe’ẽ, amboja che rova yvýre, ha akirirĩmba. Ha péina ápe, peteĩ ojoguáva yvypóra ra’ykuérape opoko che rembe’ýre; upéi aipe’a che juru, ha añe’ẽ, ha ha’e pe oĩvape che renondépe: Che ruvicha, pe visión rupi che mba’asy ou jey che ári, ha ndaipóri véima mbarete che pype. Mba’éicha piko ko che ruvicha rembiguái ikatu oñe’ẽ ko che ruvicha ndive? Che rehe katu, upepete voi ndaipóri véima mbarete che pype, ha ndaipóri véima pytu che retepýpe. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Kóva ojogueraha Ezequiel marandu’ypy ñemoñe’ẽ reheve capítulo treinta y siete-pe, pórke umi mokõi marandu’ypy Ezequiel oikuaaukávo umi kanguekue omanóva yvyugua peguápe, pe peteĩha omoheñói hetekuéra, ha upéicharõ jepe ndorekói pytu, ni ndorekói mbarete peteĩ ehérsito mbarete guasuicha. Pe mokõiha Ezequiel marandu’ypy rupive umi tete ohupyty pe pytu irundy yvytu guive ha opu’ã peteĩ ehérsito mbarete guasúicha, ha Daniel oñepokójeývo hese mokõihápe, “nahembypýi chepype mbareteve, ni ndaipóri pytu hembýva chepype.” Upéi Daniel oñepoko jey hese mbohapyha jey opaitehápe, ha mokõiha jey Gabriel rupive.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Upéi oujevy ou rupi chemokunuʼũ peteĩ ava joguáicha, ha chemombarete; ha heʼi: Nde kuimbaʼe oñehayhuetereíva, ani rekyhyje: pyʼaguapy toĩ ndéve; embarete, heẽ, embarete. Ha oñeʼẽ rire che ndive, chemombarete, ha haʼe: Toñeʼẽ che jára; nde niko chemombarete. Daniel 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Pe mbohapyha Daniel rehegua ha’e Ezequiel profesía mokõiha, omoĩva hetekuéra ipy rehe peteĩ ehérsito mbarete guasúicha. Iprofesía oñeñe’ẽ peteĩ tetã rehe ohechakuaáva omanomahague, ha’égui oĩ vaʼekue ñembyasýpe, Daniel-icha.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Upéi he'i chéve: Eprofetisa pe yvytúre, eprofetisa, yvypóra ra'y, ha ere pe yvytúpe: Péicha he'i Ñandejára Tupã; Eju umi irundy yvytúgui, nde pytu, ha eipeju ko'ã ojejukava'ekue ári, oikove hag̃ua. Upémarõ che aprofetisa hembiapoukapyháicha, ha pe pytu oike hesekuéra, ha oikove hikuái, ha opu'ã ipy rehe, peteĩ ehérsito tuichaitereíva. Upéi he'i chéve: Yvypóra ra'y, ko'ã kangue ha'e opaite Israel róga: péina hikuái he'i, Ore kangue seco, ore esperánsa opa, ñande ñemboyke ñande rehehápe. Ezequiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Ñandejára omanda Ezequiélpe toprofetisa hag̃ua, ha he’i chupekuéra Israel róga rembiasakue ha’eha omano hague, ndaiporiha esperánsa ha ojeikytĩmbyre hague. Oñembyasy hikuái, Danielicha, ojavyetereígui pe marandu’i ndoikóiva’ekue 18 jasypokõi ary 2020-pe, ha upe tekópe, oñeñe’ẽ Ezequiélpe toprofetisa hag̃ua.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Upévare, eprofetisa ha ere chupekuéra: Péicha he’i Ñandejára Tupã; Péina ápe, che retãygua, aipe’áta pende yvyty, ha romoẽta pene yvytykuéragui, ha roguerúta Israel retãme. Ha peikuaáta che ha’eha Ñandejára, aiporuvo pene yvytykuéra, che retãygua, ha romoẽvo pene yvytykuéragui. Ha amoĩta che Espíritu pende pype, ha peikovéta, ha romoĩta pende yvýpe; upérõ peikuaáta che, Ñandejára, ha’emaha upe ha’éva ha ajapóva, he’i Ñandejára. Ezequiel 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Pe Ñandejára, ha’éva Miguel arcángel, oipe’a ijyvyrakuéra; ha umi mokõi testígo Apocalipsis mokõipa peteĩpe, upéi oikove jey ha oñeme’ẽ chupekuéra Espíritu Santo ha opu’ã, peteĩchaite oñeme’ẽ haguéicha Espíritu Santo umi opu’ãvape oguenohẽ vove chupekuéra ijyvyrakuéragui Ezequiel profecía mokõihápe.
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. Revelation 11:11.
Ha rire mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike ipypekuéra, ha opu'ã hikuái hi'ári; ha tuicha kyhyje ou umi ohecháva'ekue hi'arikuéra ári. Apocalipsis 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Umi mokõi testígo ojehechauka Moisés ha Elías ramo, ha Moisés voi oñemopuʼã jevy arcángel ñeʼẽ rupive.
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 1:9.
Ha Miguel arcángel, oñorairõ aja pe añáme ndive ha oñeʼẽjoavy Moisés rete rehe, ndaipyʼaguasúi ombohovái hag̃ua chupe ñeʼẽ vai rupi, síno heʼi: Ñandejára tanembojovake ndéve. Judas 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Miguel, pe Príncipe ha pe Arcángel, ha’e hína pe ou vaekue ha oipytyvõ vaekue Gabriélpe Daniel capítulo diez-pe, ha ha’e ñe’ẽ hína pe ohenóiva kuimba’e ha kuñanguérape tekovépe.
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.
Pe Ñandejára 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.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Daniel mbohapyapy ohechauka pe jehasa pe movimiento Laodicéagua ánhel mbohapyha rehegua, pe movimiento Filadélfiagua ánhel mbohapyha reheguápe; ha Daniel kapítulo 10-pe, pe visión omohu’ãva pe jehasa Laodicea ta’ãngágui Philadelphia ta’ãngápe, ojehechauka pe tembiasakue proféticoramo ojehechaukáva kapítulo 11-pe. Upe visión ojehechauka Ezequiel rupive visión Islam rehegua ramo, pe mbohapyha ayvu vai rehegua. Áño 2014-pe, Rusia omoñepyrũ pe mokõiha guerra por delegación. Áño 2015-pe, pe presidente ipirapire hetavéva omoñepyrũ iñeha’ã oiko hag̃ua pe sexto presidente.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Áño 2020-pe, upe mburuvicha, ohechaukáva pe hatĩ republicano, ojejuka pe mymba ateo “woke” reheve, osẽva pe yvykua pypuku’ỹvagui, ha upe áñope voi pe hatĩ protestánte laodicense avei ojejuka. Áño 2023-pe, mokõivéva hatĩ oikove jey, mokõivéva oñepyrũvo iñembohasa pe pohýipe, pe “poapyha” pe “siete” apytégui. Peteĩ oñembohasávo pe mymba ra’ãngápe política ramo, oñembojoajúgui Tupão ha Tetã Estados Unidos-pe; ha ambue hatĩ oñembohasávo Laodicea ra’ãngágui Cristo ra’ãngápe. Mokõivéva oñemopu’ãta pe léi domingo pya’e ou vove. Peteĩ oikóta “Alejandro Magno”, pe mburuvicha guasu umi diez rréi apytépe ome’ẽva hikuái imokõiha reino pe kuña rekáre Roma-guápe, ha pe ambuéva oñemopu’ãta techaukaha ramo.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Pe visión omoheñóiva mokõivéva ko’ã jehasakue ha’e pe tembiasakue oñembosarambíva 11 jasyporundy 2001 guive pe léi domingo peve. Pe versíkulo onceha, Daniel kapítulo once-pe, ojehechauka porãite pe contexto ryepýpe: nderejeroviáiramo, ndaikatumo’ãi remoĩmbyre hag̃ua nde rapykuere.
We will continue this study in the next article.
Jaseguéta ko estudio oúva pe artículo oúvape.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Umi mbo’epykuéra Ñandejára Ñe’ẽmeguáva oikova’erã guía tekove ára ha ára rehegua. Cristo kurusuva’erã pe tema tenondegua, ohechaukáva umi mbo’epy ñañe’ẽme’ẽva’erã ha jajapo va’erã. Cristo oñemoingeva’erã opaite estudiope, umi temimbo’e ikatu hag̃uáicha ho’u hag̃ua pe kuaapy Ñandejára rehegua ha ohechauka hag̃ua chupe heko rupive. Iporãiteha ha’éva’erã ñande estudio ára pukukuepe ha avei opa ára guarã. Ñandejára Ñe’ẽ, Cristo he’íva’ekue Antiguo ha Nuevo Testamento-pe, ha’e pe mbujape yvágagui; ha heta mba’e ojehenóiva ciencia niko kuimba’e rembiapokue tembi’u, tembi’u oñembyai ha oñembojehe’áva; ndaha’éi pe maná añetéva.
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
Tupã ñe’ẽme ojejuhu arandu ndaikatúiva oñemoĩ hag̃ua porandu, ndaipamo’ãiva—arandu ouva’ekue, ndaha’éi pe apytu’ũ ipaháva guive, síno pe Apytu’ũ Infinito-gui. Péro heta pe Tupã oikuaaukáva Iñe’ẽme oiko pytũramo yvypórape g̃uarã, añetegua ita jeguaka kuéra oñeñotỹre yvypóra arandu ha tekokatu yma guaréva yty guýpe. Heta tapichápe ĝuarã ñe’ẽ rembiporu oguapy kañy hag̃uáme, ndojehekái haguére kyre’ỹme ha py’aguasúpe peve oñentende meve umi tembiapoukapy óroicha. Upe ñe’ẽ ojeheka va’erã oñemopotĩ ha oñembosako’i hag̃ua umi oguerovávape ikatu hag̃uáicha oiko mburuvicha guasu róga pegua ramo, yvágape Rréi ra’ykuéra ramo.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
“Ñahesa’ẽ Ñandejára ñe’ẽ rehegua oikovaʼerã umi aranduka ñehesa’ẽ renda, umi ogueraha vaʼekue akãnguéra misticísmo-pe ha mombyry añetegua-gui. Iprincipio oikovéva, oñemondévo ñande rekovépe, haʼéta ñande ñangarekohára jehasa asýpe ha pyʼaraʼãme; iñemboʼe ñandejárape guigua haʼe pe tape añoite ñasẽ porã hag̃ua. Pe prueva oguahẽvo opa ángape, oĩta apóstata-kuéra. Oĩta ojehechaukáva traidor ramo, akãhatã, oñembotuicha vaʼekue, ha ojeroviáva ijehe año, ha ojei hag̃uáicha añeteguágui, omopẽvo ijerovia. Mbaʼére? Ndajaikovéigui ‘opa ñeʼẽ osẽva Ñandejára jurúgui’ rupi. Noñotỹi pypukuivaʼekue ni ndohapykuaái vaʼekue ipyta hatã hag̃ua.”
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Ñandejára ñe’ẽ, ome’ẽva’ekue chupekuéra Iporavopyre maranduha rupive, og̃uahẽ vove hendápekuéra, ojepy’apy ha opensa tape ojejapoha itereíha. Juan 6-pe jalee oĩ hague unos ojehecháva Cristo remimbo’erãicha; ha katu, oñemoĩmbávo henondépekuéra pe añetegua hesakãva, ndovy’ái hikuái ha ndoikovéi hendive. Péicha avei ko’ã temimbo’e yvyraíva ojei hag̃ua Cristo-gui.” Testimonios, volúmen 6, 132.