As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”
Jaguata hag̃ua ñorairõ mbohapyha ojejapóva ambuekuéra rupive rehe, ojehechaukáva umi versíkulo paapyha guive pápaha peve, ñanemandu’áta mba’épa ogueru ko’ã versíkulo peve. Capítulo diez-pe, Daniel orresivi ijehegui pe visión paha, ha upéicha rupi ojehechakuaa chupe oikuaa hag̃ua mokõivéva, umi visión profética hyepypegua ha okapegua. Pe ñe’ẽ hebreo “dabar”, he’iséva “ñe’ẽ”, oñemoñe’ẽ “mba’e” ramo. Capítulo nueve-pe, Gabriel ourõ guare ojapo hag̃ua Daniel ontende pe visión mokõi mil trescientos ára rehegua, pe ñe’ẽ hebreo “dabar” oñemoñe’ẽ “asunto” ramo.
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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ha che, ajerure aja ñembo’épe, pe kuimba’e Gabriel, che ahecha va’ekue pe visión-pe iñepyrũmby guive, oveve pya’eterei hag̃uáicha omboguatáva, chemboja upe ka’aru ñekuave’ẽ jave. Ha’e che mbo’e, oñe’ẽ chendive ha he’i: Daniel, ko’ágã aju rome’ẽ hag̃ua arandu ha kuaapy. Nde ñembo’e jerure ñepyrũmby guive osẽ kuri pe tembiapoukapy, ha aju rohechauka hag̃ua; nde niko ehayhuetereíva: upévare eikuaa porã ko mba’e, ha ejepy’amongeta pe visión rehe. Daniel 9:21–23.
When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.
Gabriel he’i rire Daniel-pe “entende hag̃ua pe mba’e, ha ejesareko pe visión rehe”, pe ñe’ẽ hebreo “biyn” oñembohasa mokõivéicha “entende” ha avei “ejesareko” ramo. Ko ñe’ẽ he’ise peteĩ mba’e ñemboyke hag̃ua akãme. Gabriel omomarandu Daniel-pe ojapo hag̃ua peteĩ ñemboyke akãme pe “dabar” oñembohasáva “mba’e” ramo ha pe “mareh”, oñembohasáva “visión” ramo, apytépe. Ikatu hag̃uáicha ontende pe interpretación Gabriel ome’ẽva’ekue Daniel-pe pe profesía mokõi sua cien áño rehegua concerning, Daniel oikuaava’erã kuri pe joavy oĩva pe visión profética ojehechaukáva “mba’e” ramo ha pe visión profética “mareh” apytépe. Pe “mba’e”, ha’éva pe “dabar”, he’iséva ñe’ẽ, orepresenta pe línea externa de profecía ha pe visión “mareh” orepresenta pe línea interna de profecía.
In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.
Daniel kapítulo diez-pe, pe añetegua tenonderã ojehechauka profecía remimbo’épe ha’e hína Daniel orepresenta Ñandejára tavayguakuérape umi ára pahápe, umi oikũmby porãva mokõive línea de profecía, hyepypegua ha okapegua.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Pérsia ruvicha Ciro mbohapyha áñope oñembojekuaa peteĩ mbaʼe Daniel-pe, hérava Beltesasar; ha pe mbaʼe añetegua vaʼekue, ha pe ára ojehechaukáva ipukukue; haʼe oikuaa pe mbaʼe, ha oguereko kuaapy pe visión rehegua. Daniel 10:1.
The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.
Pe “mba’e”, ha’e hína pe ñe’ẽ hebreo “dabar”, ha pe “jehecha”, ha’e pe jehecha “mareh”. Proféta ramo, Daniel ohechauka Tupã tavayguakuéra ára pahapegua, ha iñemohu’ã porãite ha’e umi cien cuarenta y cuatro mil. Ciro mbohapyha ary omoĩ Daniel-pe pe línea de reforma oñepyrũ va’ekuépe pe ára paha jave ary 1989-pe. “Umi ára”pe, ohechaukáva pe tembiasakue 1989 guive pe léi domingo pya’e ou hag̃uáme Estados Unidos-pe, Daniel oĩ va’ekue ñembyasyme mbohapy semana pukukue. Pe línea de reforma rehegua umi cien cuarenta y cuatro mil-pe, pe ñembyasy arekue ohechauka umi mbohapy ára mbyte reheve, umi mokõi testígo Apocalipsis capítulo oncepegua omanóva tape mbytépe. Pe tape pe táva guasu Sodoma ha Egipto guápe, upépe avei ñande Ruvicha ojejukáva’ekue kurusúre, ha’e avei Ezequiel ñu omanóva kangue piru rehegua.
In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.
Pe kapítulo diez-pe, Daniel oñemoambue Cristo ra’ãngápe, ha oñepoko hese mbohapy jey Gabriel omyesakã mboyve pe visión Daniel ohechava’ekue. Pe visión omoheñói peteĩ jeheja mokõi aty adoradórakuéra apytépe. Pe evangelio opa árape guarã akóinte omoheñói mokõi aty adoradórakuéra. Daniel orrepresenta pe aty adoradórakuéra rehegua ojehechaukáva umi cien cuarenta y cuatro mil ramo, iñambuéva pe aty okañy va’ekue kyhyjégui pe visión-gui.
Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.
Pe kapítulo diez mboyve, Gabriel ou mbohapy jey Daniel rendápe omyesakã hag̃ua peteĩ visión. Ha’e omyesakã umi visión oĩva kapítulo siete ha ocho-pe, ohechaukáva umi reino profecía bíblica rehegua, taha’e ijehechauka política rupive (kapítulo siete), térã ijehechauka religiosa rupive (kapítulo ocho). Upéi, kapítulo nueve-pe, Gabriel omyesakã profecía mokõi mil trescientos ary rehegua. Gabriel og̃uahẽ kapítulo diez-pe omohu’ã hag̃ua pe ñemyesakã ojejapóva’ỹre kapítulo nueve-pe, ha ome’ẽ hag̃ua Daniel-pe pe ñemyesakã pe visión rehegua omoheñóiva mokõi aty oadoráva. Gabriel tenonderãite ome’ẽ Daniel-pe peteĩ jehechapyra guasu pe visión rehegua, versíkulo catorce-pe.
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 rendápe rohechauka haguã ndéve mba’épa ojehútava ne retãygua rehe ára pahápe; pe visión gueteri niko heta ára peguarã. Daniel 10:14.
The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.
Pe visión Cristo rehechaukáva mokõi aty ñemomba’eguasuhárape, ohechauka mba’épa ojehútava Tupã tavayguápe ára pahápe. Kapyta siete ha ocho ñemyesakã, ha’e pe tembiasakue ñemyesakã ojehechaukáva mburuvicha guasu kuéra opu’ã ha ho’a rupi maranduhai marangatu marandu’ỹme, ta’anga mymbakuéra ñarõha ha tupaópe ojeporúva mymbakuéra rupive peteĩteĩháicha. Kapyta nueve ñemyesakã katu, ha’e peteĩ ñemboja’o hesakãva opaite aravo maranduhai rehegua oĩva pe profecía mokõi mil trescientos ary reheguápe. Mba’éichapa pe visión Cristo oñemomba’eguasúva rehegua kapyta diez-pe ohechauka va’erã mba’épa ojehútava Tupã tavayguápe ára pahápe. Gabriel oñepyrũ mboyve pe tembiasakue rape iporã porãva rehe, ha’éva pe visión Cristo oñemomba’eguasúva rehegua ñemyesakã, omomandu’a Daniel-pe ha’eha voi yma he’íma hague chupe mba’épa pe ñemyesakã he’iséva.
Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.
Upéi he'i chéve: Reikuaápa mba'érepa aju ne rendápe? Ha ko'ág̃a ajevyta añorã hag̃ua mborayhu ruvicha Pérsia pegua ndive; ha asẽ rire, péina, oúta Grecia ruvicha. Daniel 10:20.
Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.
Gabriel omomandu’a Daniel-pe he’i hague ichupe versíkulo catorce-pe, ou hague omboikuaa hag̃ua Daniel-pe mba’épa ojehútava Ñandejára tavayguakuérape umi ára pahápe, ha ha’e oha’arõ kuri Daniel omoĩ hag̃ua pe presentación oúva profecía rembiasakue rehegua upe contexto-pe. Daniel ohekávo kuri peteĩ ñehesakã porã ha específico pe ára peteĩha guive oñepyrũ haguépe oñembyasy.
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. Daniel 10:12, 13.
Upéi he’i chéve: Ani rekyhyje, Daniel; pórke peteĩha ára guive remoĩ haguére nde py’a reikuaa hag̃ua, ha reñemomirĩ nde Jára renondépe, ne ñe’ẽnguéra oñehendu, ha che aju ne ñe’ẽnguéra rehehápe. Ha Persia retã ruvicha chejoko mokõi pa ary peteĩ ára pukukue; ha péina, Miguel, peteĩva umi mburuvicha guasu apytégui, ou chepytyvõ hag̃ua; ha che aime upépe Persia ruvichakuéra ndive. Daniel 10:12, 13.
After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.
Daniel mbohapy semána ojahe'o rire, ohecha Cristo jehechauka, profétikamente ojoajúva Cristo jehechauka rehe Juan, Patmos-pe, ohecha vaʼekue ndive.
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.
“Ndaha’éi ambue avave ndaha’éiva Tupã Ra’y voi ojechauka hag̃ua Daniel-pe. Ko ñemombe’u ojogua pe ome’ẽva’ekue Juan, Cristo ojehechaukarõ guare chupe ísla de Patmos-pe. Ñandejára ko’ág̃a ou ambue maranduhára yvagapegua ndive ombo’e hag̃ua Daniel-pe mba’épa oikótava umi ára pahápe. Ko kuaapy oñeme’ẽ Daniel-pe ha oñeñongatu jehaípe ñe’ẽngue rupi ñandéve g̃uarã, ñande rehe og̃uahẽ va’ekuépe ko yvy arapaha.”
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.
“Umi añetegua guasu oikuaaukáva yvy arigua Redentór niko umi ohekáva añetegua tesoro ñemika ramo guáicha guarã. Daniel niko kuimba’e itujámava. Hekove ohasa vaʼekue peteĩ mburuvichaʼỹva róga guasu pagáno mbytépe, ipyʼapýpe ojopy hag̃ua peteĩ império guasu rembiasakue; upéicharõ jepe, haʼe ojei opa koʼãvagui ombohasa asy hag̃ua iñeʼã Tupã renondépe, ha oheka hag̃ua pe Yvatevéva rembiapopyrã kuaa. Ha ombohovái hag̃ua ijerurekuérape, yvága rokẽnguéra guive oñemeʼẽ tesape umi oikótavape ára pahápe guarã. Mbaʼeichaitépa, upéicharõ, tekotevẽ ñaime kyreʼỹme jahávo jaheka Tupãme, haʼe oipeʼa hag̃ua ñane arandu ikatu hag̃uáicha jaikũmby umi añetegua oguerúva ñandéve Yvágagui.”
“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“‘Ha che, Daniel añoite ahecha pe visión; umi kuimba’e che ndive oĩ vaʼekue ndohechái pe visión; ha peteĩ tuicha ryryi hoʼa hesekuéra, upéicha rupi okañy oñemi hag̃ua…. Ha ndopytái mbareteve cherehe; che porãngue niko ojere chepype marã ha tekovaípe, ha ndaipóri vaʼekue chembareteve.’ Péicha haʼéta opaite añetehápe oñembosanto vaʼekue rekove. Imbaʼeve hesakãvévo chupekuéra Cristo tuichakue, mimbipa ha iperfección, upéicha avei hesakãve chupekuéra haʼekuéra voi ikangyha ha ndoikoporãmbaiha. Ndorekomoʼãi mbaʼeveichagua pyʼaro oñemombeʼu hag̃ua ijehe ojapoha angaipaʼỹre; upe ojehecharamóva hekojojáva ha iporãva ramo ijehekuérante, Cristo potĩmba ha imimbipa rovái, ojehecháta mante mbaʼe ndaijavýivaʼerãiva ha ivaikuaáva ramo. Yvypóra ojepeʼávo Tupãgui, ha ohechávo Cristo rehe peteĩ jehecha tesakãʼỹva mante, upérõ heʼi: ‘Che ningo angaipaʼỹ; che ningo añembosanto.’”
“Gabriel then appeared to the prophet, and thus addressed him; ‘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.’
“Upéi Gabriel ojehechauka profétape, ha péicha oñe’ẽ chupe: ‘Daniel, kuimba’e ojehayhuetévape, eikuaa umi ñe’ẽ che añe’ẽva ndéve, ha eñembo’y porã; nde rendápe niko ko’ág̃a che añemondo.’ Ha ha’e oñe’ẽ rire chéve ko ñe’ẽ, che añembo’y ryryipápe. Upérõ he’i chéve: ‘Ani rekyhyje, Daniel; ára peteĩha guive remoĩ haguére nde py’a reikuaa hag̃uáicha, ha rejejopy hag̃ua nde Tupã renondépe, ne ñe’ẽkuéra oñehendúma, ha che aju ne ñe’ẽkuéra rehehápe.’”
“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“¡Mba’e tuichaitéva jehechauka Daniel-pe Yvágape Mburuvicha Guasu rupive! Oñembopy’aguapy hembiguái oryrývape, ha ombojerovia chupe iñembo’e ohendupyréma hague Yvágape, ha upe ñembo’e hatãgui, pe ánhel Gabriel oñemondo hague omoambue hag̃ua pe mburuvicha persa korasõ. Pe mburuvicha ojoko vaʼekue Ñandejára Espíritu remiandu umi mbohapy arapokõindy aja Daniel ohasávo ayuno ha ñembo’épe; ha katu Yvága Ruvicha, pe arcángel Miguel, oñemondo omoambue hag̃ua pe mburuvicha iñakãhatãva korasõ, ojapo hag̃ua peteĩ tembiapo hechapyrãva ombohovái hag̃ua Daniel ñemboʼe.
“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘Ha oñe’ẽ rire chéve umi ñe’ẽ péicha, amoĩ che rova yvýre, ha ndaikatúi añe’ẽ. Ha péina ápe, peteĩ ojejoguáva yvypóra ra’y kuérape opoko che rembe’ýre…. Ha he’i: Nde kuimba’e ojehayhuetereíva, ani rekyhyje: py’aguapy toĩ ndéve; embarete, heẽ, embarete. Ha oñe’ẽ rire chéve, añemombarete, ha ha’e: Toñe’ẽ che ruvicha; nde niko chemombarete.’ Tuichaite pe gloria divina ojehechauka va’ekue Daniélpe, upévare ndaikatúi ogueropu’aka pe jehecha. Upéi pe maranduhára Yvágagui omo’ã pe tesakã omimbiha hekovére ha ojechauka pe maranduhárape peteĩicha “ojejoguáva yvypóra ra’y kuérape”. Ipokatu divina rupive omombarete ko kuimba’e tekojojaha ha jerovia rehegua, ohendu hag̃ua pe marandu oñemondóva chupe Tupãgui.
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.
“Daniel niko peteĩ tembiguái oñeme’ẽmbaitéva Pe Ijyvatevévape. Hekove pukukue henyhẽ vaʼekue tembiapo porãnguére oservíva hag̃ua Ijára upe Mburuvichápe. Ikaraktermarã potĩ, ha hekojerovia mbarete opytaʼỹva, oñembojoja kuaa añoite ikorasõ ñemomirĩ rehe ha iñembyasy asy rehe Tupã renondépe. Rombojoapy, Daniel rekove haʼe peteĩ techaukaha oúva ñeʼẽme’ẽgui santifikasión añeteguáva rehegua.” Review and Herald, 8 de febrero, 1881.
Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.
Daniel rembiasakue kapítulo diez-pe ohechauka Tupã tavayguakuérape umi ára pahápe, haʼéva Daniel ha Juanicha, ontendéva Jesucristo revelasión. Pe llave omoĩ hag̃ua Daniel-pe pe tembiasakue proféticope, upépe oĩhápe ijehasa asy, oñemopyenda pe añeteguápe haʼe oĩhague ñembyasýpe, ha Miguel oñemondohague umi mokõi pa peteĩ ára opakuévo. Pe versíkulo peteĩhápe, Daniel ohai orekóhague entendimiento mokõive visión profética rehe, hyepypegua ha okápeguáva. Umi mokõi pa peteĩ ára mboyve Daniel oreko vaʼekue peteĩ entendimiento ndaiporãmbáiva umi mokõi visión rehe; ha katu, Gabriel omeʼẽ rire pe interpretación, Daniel oikuaa porãmba pe “mbaʼe” ha pe “visión” revelasión iñambuéva ramo.
“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’
“Og̃uahẽvo hi’ára oñembotýta hag̃uáicha umi setenta áño jeiko hag̃ua prisionéroramo, Daniel akã oñembohasa tuicha Jeremías profesía rehe. Ha’e ohechakuaa og̃uahẽmaha pe ára Tupã ome’ẽjey hag̃ua ipuévlo poravopyrépe ambue prueba; ha ayuno, ñemomirĩ ha ñembo’e reheve, oñemboja’ẽ Yvága Jára renondépe Israel rehehápe, ko’ã ñe’ẽme: ‘Ore Ruvicha, pe Tupã guasu ha ñemongyhyjéva, reñangarekóva ne ñe’ẽme’ẽ rehe ha ne poriahuvereko rehe umi nde rayhúva ndéve, ha umi ojapóva ne mandamiéntokuéra’; ore roñangaipa, rojapo tekoañáme’ẽ, rojapo ivaíva, ha ropu’ã nde rehe, rojei voi nde rembiapoukapykuéragui ha nde huísio-kuéragui; ha nda-rohendúi ne rembiguái profétakuérape, umi oñe’ẽ vaekue nde rérape ore ruvichakuérape, ore mburuvichakuérape, ore ru ypykuérape ha opa tetãygua tavayguakuérape.”
“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.
“Ñañaminduʼumi koʼã ñeʼẽ. Daniel ndogueropredikái ijerovia teeha Ñandejára renondépe. Ojeʼe rangue ijehe ipotĩ ha imarangatuha, oikuaa hag̃ua ijehe Israel rembipota añete angaipáva ndive peteĩcha. Arandu Tupã omeʼẽ vaʼekue ichupe mombyryite ojeporavo hag̃ua umi arandu aranduha ko yvy arandu rehe, kuarahy resape asajepyte ojajáiva yvágape iporãveháicha pe mbyja ikangyvévagui. Upéicharamo jepe, pejepyʼamongeta pe ñemboʼe osẽva ko kuimbaʼe Yvágagui hetaite ojeporavóva jurúgui. Ñemomirĩ pypukúpe, tesay reheve, ha korasõ oñembyai hag̃uáicha, ojerure asy ijehe hag̃ua ha ipuévlope hag̃ua. Oipeʼaite iánga Tupã renondépe, omombeʼúvo ijehe marangatuʼỹha, ha omombaʼeguasúvo Ñandejára tuichakue ha imbaʼetee guasu.”
“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:
“Mba’eichaitépa py’aite ha akãraku ohechauka ijerurekuérape! Ha’e oñemboja ohóvo, ohóvo Tupã rendápe. Jerovia po oñemopu’ã yvate hag̃ua ojapyhy hag̃ua pe Yvateguasu promésa araka’eve ndojehejaiva’ekue. Iñe’ẽngue oñorãirõ ñembyasy rasyetépe. Ha oguereko pe techaukaha iñembo’e ohendupyrã hague. Ha’e oñandu pe pu’aka hag̃ua iha’eha. Ñande, tavayguakuéra ramo, ñañembo’éta ramo Daniel oñembo’e haguéicha, ha ñañorãirõta ramo ha’e oñorãirõ haguéicha, ñamomirĩvo ñane ánga Tupã renondépe, jahechakuaáta ñane jerurekuérape mbohovái hesakã porãva, Daniel-pe oñeme’ẽ haguéicha. Pehendumi mba’éichapa omyesakã ha ombotove’ỹ iñe’ẽ yvágape, Yvága róga guasúpe:”
“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’
“‘Che Tupã, embo’y ne apysa ha ehendu; eipe’a nde resa ha ehecha ore ñehundi, ha pe táva oñembohérava nde rérape; ndoroikuaaukái ore ñembo’e nde renondépe ore tekojoja rehe, nde poriahuvereko tuichaitéva rehe katu. Ñandejára, ehendu; Ñandejára, eheja rei; Ñandejára, eñatendéke ha ejapo; ani rembotapykue, nde rehehápe voi, che Tupã; nde táva ha ne retãygua niko oñembohéra nde rérape. Ha che añe’ẽ ha añembo’e aja, ha amombe’u che angaipa ha che retãyguakuéra angaipa, … upe kuimba’e Gabriel, ahechákuri pe visión-pe ñepyrũme, ojegueroveve pya’eterei hag̃uáicha, opoko cherehe ka’aru mymbajuka aravo rupi.’”
“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.
“Daniel ñembo’e oho aja, pe ánhel Gabriel oguejy pya’eterei yvágagui, umi tenda yvagapegua guive, hag̃ua he’i chupe ijerurekuéra oñehenduha ha oñembohovaiha. Ko ánhel mbarete guasúpe oñeme’ẽ tembiaporã ome’ẽ hag̃ua chupe arandu ha kuaapy,—ohechauka hag̃ua henondépe umi mba’e kañymby ára oútava rehegua. Péicha, añetehápe ohekávo oikuaa ha ontende pe añetegua, Daniel ogueru hag̃ua ñomongeta yvágandi pe marandu rerahaha oñedelegáva rupive.”
“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.
“Pe kuimba'e Tupã rehegua oñembo’e va'ekue ndaha’éi peteĩ tory ryrýi rupi, síno oikuaa hag̃ua pe temimbota marangatu. Ha pe kuaa oipotákuri ndaha’éi ijeheguínte guarã, síno itavayguakuérape guarã avei. Ijepy’apy guasu va'ekue Israel rehe, ha’ekuéra ndoikovéigui, hekopeteite, oñongatúvo Tupã léi. Ha’e omombe’u opa umi jehasa asy oúva hi’arikuéra ou hague umi hembiapo vai rupi pe léi marangatu rehe. He’i: ‘Ñande japeka, ñande rojapo ivaíva…. Ore angaipakuéra ha ore ru kuéra rembiapo vai rehehápe, Jerusalén ha nde tavayguakuéra oiko peteĩ ñemotĩrã opa umi ore jerére oĩvape guarã.’ Ha’ekuéra operde kuri iñambueha, imarangatuva, Tupã oiporavo va’ekue retãgua ramo. ‘Ko'ág̃a upévare, Ore Ru Tupã, ehendu nde rembiguái ñembo’e ha ijerurekuéra, ha embopukavy nde rova nde tupaóre opyta nandi va’ekue.’ Daniel korasõ ojere mbarete eterei ohechávo pe Tupã renda marangatu oñehundi ha opyta nandi va’ekue gotyo. Ha’e oikuaa porã iporãve jevykuaaha ikatuha ojehupyty añónte Israel oñembyasýramo hembiapo vaikuére Tupã léi rehe, ha oiko ñemomirĩme, jeroviápe ha ñe'ẽrendúpe.”
“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.
“Oñembohováivo ijerure, Daniel orresivi ndaha’éi pe tesape ha añetegua ha’e ha ipuévlo oikotevẽvéva añoite, síno avei peteĩ jehecha umi mba’e guasu oikótavare tenonderãme, pe Yvy apegua Redentor ou peve. Umi he’íva oñemomarangatu hague, ha ndorekóiva deseo ohekávo umi Escritura, térã oñorairõ hag̃ua Tupã ndive ñembo’épe oikuaa porãve hag̃ua pe añetegua bíblica, ndoikuaái mba’épa pe ñemomarangatu añete.”
“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.
“Opavave ogueroviáva ipy’aite guive Ñandejára ñe’ẽ orekóta ñembyahýi ha y’uhéi oikuaa hag̃ua ivoluntad. Ñandejára hína añetegua apoha. Ha’e omyesakã pe entendimiento pytũmby, ha ome’ẽ yvypóra akãme pu’aka ojapyhy ha oikũmby hag̃ua umi añetegua ha’e ohechauka va’ekue.”
“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.
“Daniel oñe’ẽva’ekue Tupã ndive. Yvága ojepe’a va’ekue hese renondépe. Ha umi jehecharamóva guasu oñeme’ẽva’ekue chupe niko osẽ va’ekue iñemomirĩgui ha heko’ỹre’ỹ oheka asýgui. Ha’e ndogueroviái va’ekue, heta ko’ág̃arupi oikoháicha, ndaipóriha mba’eve jajeroviáva rehe, ñande hekojojáramo añoite ha jahechayhúrõ Jesúspe. Mborayhu añetegua Jesús rehe oguerúta jehapykuerãite ha ojejapóva py’aguasúpe jaikuaa hag̃ua mba’épa pe añetegua. Cristo oñembo’e va’ekue hemimbo’ekuéra oñesantifika hag̃ua pe añetegua rupive. Pe ipererĩetereíva ojapo hag̃ua jeheka kyhyjepópe ha ñembo’épe pe añetegua rehegua, ojehejáta oguerovia hag̃ua jejavykuéra, ha umíva opahápe oguerúta ivaíva iánga ári.”
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’
“Gabriel oikuaaha jave, maranduhára Daniel ndaikatúi orresivi hetave mbo’epy; ha mbovymi áño rire, oikuaasevévo umi mba’e guive ne’irã gueteri oñemyesakãmbaite, ojepytaso jey oheka hag̃ua Tupãgui tesape ha arandu. ‘Umi árape che Daniel aikovaʼekue chepyʼaro mbohapy semána pukukue. Ndakarúi mbuja he’ẽ porãva, ni so’o ni víno ndoikéi che jurúpe, ha ndañemoĩri mba’eveichagua aséite che retepýre…. Upéi amopu’ã che resa, ha ama’ẽ, ha péina peteĩ kuimba’e ao línope oñemondeva’ekue, iku’akuéra oñeñapytĩ hag̃ua óro porãitereíva Uphaz pegua rehe. Irete avei ojogua berílope, hova katu ojogua ára resape overa asývape, hesa kuéra tata rendyicha, ijyva ha ipy katu ojogua kamísa overa porã hag̃uáicha, ha iñe’ẽ pu ojogua heta tapicha ñe’ẽ púpe.’
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Ndaha’éi ambue avave michĩvéva pe Tupã Ra’y-gui ojechauka va’ekue Daniel-pe. Ko ñemombe’u ojogua upe ome’ẽ va’ekue Juan, Cristo ojehechauka ramo guare chupe Patmos Ypýpe. Ñande Ruvicha ko’ág̃a ou ambue maranduha yvágagui ndive ombo’e hag̃ua Daniel-pe mba’épa oikótava umi ára pahápe. Ko kuaapy oñeme’ẽ Daniel-pe ha oñeñongatu jehaipe inspiración rupive ñandéve g̃uarã, ñandéve oguahẽma hague ári yvy arapaha.” Review and Herald, 8 de febrero de 1881.
The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.
Pe interpretación Gabriel, “yvága remimbou delegádo,” ogueru vaʼekue Daniel-pe, haʼe pe ñemyesakã oñemohuʼãva pe ñemyesakã haʼe omoñepyrũ vaʼekue omeʼẽvo Daniel-pe capítulo nueve-pe. Pe metodología “línea ári línea”, ojerure ñamohenda joajúpe pe ñemyesakã ha umi circunstancia ijojahaʼỹva mokõivéva capítulo nueve ha diez-pe, ikatu hag̃uáicha ñambojaʼo hekópe pe taʼanga profético. Ko ñemyesakãme ojoaju pe visión-kuéra ysyry Ulai ha Hiddekel rehegua.
Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.
Daniel ontende vaʼekue Jeremías ha Moisés kuatiañeʼẽnguéragui Tupã tavayguakuéra ñepysyrõ hiʼag̃uimaha. Péicha ojapóvo, Daniel ohechauka Tupã tavayguakuéra ára pahapegua oikuaáva Tupã tavayguakuéra ñepysyrõ paha hiʼag̃uimaha. Umi tavayguakuéra ára pahapegua ohechakuaáta oñemosarambipa hague espirituálmente, ojehechaukaháicha Daniel rehe, haʼe vaʼekue oñemosarambivaʼekue tembiguáiramo pokõi pa ary ñembyaty aja Babilóniape. Upéi ontendéta haʼekuéra, Daniel-icha, ohechauka vaʼerãha pe ñembohovái oñemohenda porãva iñemomarambipa rekópe, ojoajúva pe pohã ojehechaukáva “pokõi jey” rupi, Levítico kuatiañeʼẽ mokõipa poteĩha kapítulope.
When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.
Umi py’aguapy poriahu rehegua, ojehechaukaramóva Daniel rupive, ha ojeruréva pe pohã oñemoĩva Levítico mokõipa seis-pe, ojehechauka vove ára pahápe, Tupã tavayguakuéra ára paha pegua oĩta hína oñembyasy peteĩ ára pukukue peteĩha rehe. Upéva ára pukukue opa vove, Miguel arcángel oguejy.
We will continue this study in the next article.
Jaikuaáta ko ñehesa’ỹijo oúva pe artíkulo oúvape.
And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.
Ha peẽ peñehundíta umi tetã ambuéva apytépe, ha pene enemigo kuéra yvy pene mokõita. Ha umi hembýva pendehegui ipirútava hikuái hembiapo vaikue rupi pene enemigo kuéra yvýpe; ha avei itúva kuéra rembiapo vaikue rupi ipirútava hendivekuéra. Ha ojekuaaukáramo hikuái hembiapo vaikue, ha itúva kuéra rembiapo vaikue, ijejavy rupi che rehe ojapovaʼekue, ha avei oguata hague che rehe oñemoĩ hag̃uáicha; ha che avei aguata hague hesekuéra añemoĩ hag̃uáicha, ha aroike hague chupekuéra iñenemigo kuéra yvýpe; upérõ, ijyva kyreʼỹ’ỹva ñembyasy ojejapo hag̃ua, ha omoneĩramo hikuái hembiapo vaikue rehegua castígo: Upéicharõ che manduʼáta che ñeʼẽme’ẽ rehe Jacob ndive, ha avei che ñeʼẽme’ẽ rehe Isaac ndive, ha avei Abraham ndive che ñeʼẽme’ẽ rehe che manduʼáta; ha che manduʼáta upe yvy rehe. Upe yvy avei ojehejáta chuguikuéra, ha ovyʼáta iñapytuʼũ ára rehe, opyta aja ojeheja hag̃uáicha haʼekuéraʼỹre; ha haʼekuéra omoneĩta hembiapo vaikue rehegua castígo; pórke, añetehápe pórke omboyke che huísio kuéra, ha ipyʼa ombojeguaru che léi kuéra. Ha upéicharamo jepe, oĩ aja iñenemigo kuéra yvýpe, ndaichemoĩmoʼãi mombyry chuguikuéra, ni ndaijaʼeimoʼãi hesekuéra, ahundipa hag̃ua chupekuéraite, ha ambyai hag̃ua che ñeʼẽme’ẽ hendivekuéra; pórke che hína Tupã Ñandejára imbaʼéva. Péro che manduʼáta hesekuéra rehehápe itúva ypykuéra ñeʼẽme’ẽ rehe, umi aguenohẽ vaʼekue Egipto yvýgui umi tetã ambuéva renondépe, hag̃ua che haʼe hag̃ua Ijára: Che hína Ñandejára. Levítico 26:38–45.