The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Cristo jehecha Daniel capítulo diez-pe, ha’e pe jehecha peteĩchagua Juan ohechava’ekue Apocalipsis-pe. Ha’e pe jehecha “marah”, ha’éva pe ñe’ẽ kuña rehegua omombe’úva pe jehecha “mareh” Cristo jejekuaaukaha rehegua. “Mareh” hína pe jehecha mokõi mil trescientos ary rehegua, ha iñe’ẽtee tenondegua ha’e “jekuaa” térã “jehechauka”. Pe “jehechauka” Cristo rehegua, mokõivévape g̃uarã Daniel ha Juan-pe, mokõivéva oĩ va’ekue jehecha Cristo ñemomba’eguasúvare.

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. Daniel 10:4–6.

Ha mbohapyha irundyha ára jasypeteĩha peteĩha jasypegua, che aime jave pe ysyry guasu rembe’ýpe, héra Hidékel; upérõ amopu’ã che resa ha ama’ẽ, ha péina ápe peteĩ kuimba’e oñemonde línope, ha ikupe guive ojeguaka hag̃ua óro porãite Ofaz gua reheve: hete katu ojogua berílope, hova katu ojogua aratiri rendýpe, hesa katu tata arapúicha, ha ijyva ha ipy katu ojogua vrónse ipotĩ porãva sa’yme, ha iñe’ẽngue pu katu ojogua heta tavayguakuéra ñe’ẽngue púpe. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Pe ñe’ẽ “mareh”, he’iséva “jahechapyre”, oñembohasa “pe tatarendy ojajáiva ra’angaicha”, upe pasáhepe. Pe ñe’ẽ ojeporu irundy jey capítulo diez-pe, ha mokõi jey oñembohasa “jehecha”, ha mokõi jey “jahechapyre” ramo. Oñeporu avei mbohapy jey ambue hendáicha, kuña rekope. Pe ñe’ẽ “marah” hína pe “jahechapyre” jehecha rembiasakue kuña rekopegua. Ojehechakuaa “itangechaha” ramo, ha ha’e peteĩ adverbio “mboheñóiva” omoñepyrũva peteĩ mba’e ojehechávo.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Peteĩ adverbio causal ojejapo peteĩ adjetívogui omoheñóiva mba’e oiko térã oguerúva peteĩ efecto. Ñe’ẽme ha gramátikape, heta jey oñe’ẽ umi verbo térã construcción rehe omombe’úva pe idea ojejapoha peteĩ tapicha térã peteĩ mba’e ojapo hag̃ua peteĩ acción térã ohasa hag̃ua peteĩ estado.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Techapyrã, pe ñe’ẽjoajúpe “She made him laugh,” pe verbo “made” ha’e causativo, pórke ohechauka mba’éichapa pe sujeto (she) ojapo pe objeto (him) tomboapo pe acción (laughing).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Amyatyrõkáragui che mba’yrumýi.” (Ko ñe’ẽjoajuhápe, pe sujeto “Che” ojapo ambue tapicha omoañete hag̃ua pe tembiapo ñemyatyrõ pe mba’yrumýi.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Ha’e ojapo va’ekue hemimbo’ekuéra toñemoarandu hag̃ua pe examen-rã.” (Ko’ápe, pe sujeto “Ha’e” ojapo hemimbo’ekuéra oike hag̃ua tembiapópe ha’éva oñemoarandu pe examen-rã.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“Oñekytĩ uka iñakãrague.” (Ko kásope, pe mbohéra “Ha’e” ojapouka ambue tapichápe iñakãrague ñekytĩ rembiapo.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Pe empresa omyatyrõ hag̃ua ótro tapicha pe omoambuéva pe óga.” (Ko’ẽva ñe’ẽjoajúpe, pe empresa ojapo hag̃ua ambue tapicha tomotenonde pe tembiapo omoambuévo pe óga.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Roikáta mitãnguérape toipytyvõ hag̃ua tembiapo doméstikope.” (Ko’ápe, pe sujeto “Ore” ohechauka omohendaseha mitãnguérape oike hag̃ua pe tembiapo de ayudar umi tembiapo doméstikope.) Káda peteĩva ko’ã techapyrãme, umi verbo causativo (had, made, got, get) ohechauka pe sujeto omoñepyrũha ambue tapichápe ojapo hag̃ua pe acción ojehechaukáva pe verbo principal rupive (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Pe visión “mareh” rehegua, oje’e jave kuña ñe’ẽme “marah”, ha oñemyesakãvo “itangecha hag̃ua” ramo, ohechauka pe visión Cristo ñemomba’eguasúvape rehegua oñembojevy jeyha umi ohecháva pe visiónpe. Daniel ohecha ramo guare Cristo “apariencia” aratiriicha, peteĩ aty tapichakuéra okañy kyhyjépe; Daniel-pe katu upéva ogueru peteĩ ñemoambue hechapyrãva ipype.

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. Daniel 10:7, 8.

Ha che, Daniel añoite ahecha pe visión; umi kuimba’e oĩva chendive ndahechái pe visión; ha peteĩ oryryi guasu ho’a hi’arikuéra, upévare okañy oñemokañy hag̃ua. Upévare che aime cheaño, ha ahecha ko visión tuichaitéva, ha ndaipóri véima mbarete chepype; cheporãgue niko ojere chepype ikangu hag̃ua, ha ndarekovéi mbarete. Daniel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Añetegua ojehechauka pe ñe’ẽ hebreo “añetegua” rupive, ojejapóva pe alfabeto hebreo pegua peteĩha, pahapyha ha pahaitegua letra reheve. Pe peteĩha letra ha pe pahaitegua letra akóinte peteĩcha Cristo rehe, Alpha ha Omega ramo, tapiaite ohechauka pe paháva oñondive pe ñepyrũ ndive. Pe letra mbytegua térã pahapyha ohechauka ñemboyke. Daniel he’i: “Che Daniel añoite ahecha pe visión”, ha umi kuimba’e oĩva Daniel ndive, oikóva ñemboyképe, “ndohechái pe visión.” Upévare Daniel “añoite” “ohecha pe visión guasu.” Ñepyrũme ha opa hag̃uáme Daniel añoite ohecha pe visión, ha pe mokõiha ñe’ẽñemi omoheñói umi okañýva ohechauka hag̃ua iñemboyke. Daniel ohechauka Tupã retãgua ára pahápe oikóva, oñemoambuéva Cristo ra’ãnga hag̃ua pe proceso rupive omañávo Hese ta’ãngáre. Ñande jahechava’erã pe visión “itangechaukaha” pegua.

“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

“Tekotevẽ jaikuaa Tupãme jekove rupi. Jaipota ramo jaikuaa hag̃ua Ñandejárape, jaikuaáta ha’e osẽha oñembosako’íma hag̃ua pyhareveicha. Cristo ohenói ñandéve jajepyhy hag̃ua opaite Tupã henyhẽmbáre. Upéicha añoite ikatúta añetehápe jahechauka pe perfección pe religión cristiana rehegua. ‘Oimeraẽva ho’úva pe y che ame’ẽtavagui chupe,’ he’i pe Salvador, ‘araka’eve ndojuhumo’ãi y’uhéi; ha pe y che ame’ẽtava chupe, oikóta ipype peteĩ yvu osyryryva tekove opave’ỹ hag̃uáme.’ Cristo oipota jaiko hag̃ua hendive tembiapópe. Ñañemomombyry rire ñandejehegui, ha’e ome’ẽta ñandéve Ipy’aporã ikatu hag̃uáicha ñame’ẽ ambuépe. Mokõi olívo rakã, pe mokõi ta’anga óro rehegua rupi oñohẽva ijehegui pe aséite óro, katuete ome’ẽta umi mba’yru oñemopotĩvape tesape ha py’aguapy ha jeroviaha ha mborayhu umi oikotevẽvape g̃uarã. Tekotevẽ jaikuave’ẽ Tupãme peteĩ servicio ndaha’éiva sapy’ánte año. Péro ikatu jajapo upéva añónte jaikuaávo Jesúsgui, ñañangarekóvo Ijepokuaa yvýre ha Ipy’a guasu’ỹre. Toñemoñemi ñandejehe Tupãme. Tajerovia hese. Tañaiméra Cristope. Upéicharõ ñande maymáva, ‘jovái ojepe’áva reheve jahechávo ku peteĩ espehoicha Ñandejára gloria, ñañemoambue pe ta’anga peteĩchaitépe gloria guive glóriape,’—carácter guive carácterpe. Tupã noha’arõi mba’e ikatu’ỹva ndehegui térã chegui. Jahesávo hese, ikatu ñañemoambue Ita’angápe.” Signs of the Times, 25 de abril de 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Daniel kapítulo diez ha kapítulo nueve-pe, Gabriel ome’ẽ Daniel-pe pe interpretación umi visión externa ha interna profecía rehegua, ha Daniel ñe’ẽ peteĩha versíkulo peteĩme kapítulo diez-pe, he’i ha’e oikuaa hague mokõivéva umi visión, oñerrepresentáva “la cosa” ha “la visión” ramo. Ha’e oguereko upe entendimiento ipahápe umi mokõipa peteĩ ára rire oĩ haguére ñembyasýpe. Umi mokõipa peteĩ ára opa og̃uahẽvo Miguel arcángel. Pe papapy mokõi sientos mokõipa, ha pe papapy mokõipa mokõi, ha’éva peteĩ décima térã diezmo mokõi sientos mokõipa-gui, ha’e peteĩ símbolo pe joaju Divinidad rehegua humanidad ndive, ha pe ára mokõipa mokõihápe Daniel oñemoambue Cristo ra’angápe.

I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.

Che ndakarúi mbujape he’ẽ porãva, ni so’o ni víno ndoikéi che jurupe, ha ndajehemo’ãi mba’eveichavérõ, oñembotý peve mbohapy arapokõindy pukukue. Ha pe ara irundy ha mokõipa peteĩha jasy peteĩháme, aime aja pe ysyrý guasu ypýpe, ha’éva Hiddekel; upémarõ ahupi che resa ha ama’ẽ, ha péina ápe peteĩ kuimba’e oñemonde líno reheve, ikuatiaha’ykuéra ojejokua hag̃ua óro porã Uphaz guigua reheve. Daniel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniel ohechauka Tupã tavayguakuéra ára pahapegua, oikuaáva Tupã ñe’ẽ marandurã rupive oñemosarambihague, ha oñembyasyva hikuái ipai’ũ hag̃uáre ha ohekávo tesape. Iñemosarambi rekove ojehechauka peteĩ ñu kangue omanóva ha pirúva ramo Ezequiel kuatiañe’ẽ vore mbohapypaapy pokõi-pe. Umi kangue omano, ha oñemosarambi, ha upéicharõ jepe ojekuaa Israel róga ramo. Israel róga ára pahapegua pehẽngue hína umi cien cuarenta y cuatro mil. Ha’ekuéra oñemosarambi, Daniel ohechakuaa haguéicha Jeremías ha Moisés kuatiakuéragui. Ezequiel-pe umi omanóva ohechauka hikuái ha’ekuéra oikuaaha iñemohenda.

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 37:11.

Upéi he’i chéve: Yvypóra ra’y, ko’ã kangue ha’e hína opaite Israel róga; péina ápe, ha’ekuéra he’i: Ore kangue seca-ma, ore esperánsa okañy, ha ñande ñekytĩ mombyry ñande rehegua. Ezequiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Israel róga, ha’éva umi kanguekuéra, omombe’u hikuái “ñandejehegui oñembyai hag̃ua ñande vohéi.” Ha’ekuéra ohechakuaa ima’ẽpyréva isarambipa hag̃ua. Israel róga ára pahápe gua omboaje umi pa’ũmby umi pa ary poravopyre rehegua peteĩteĩva peve, ha pe tembiasakue Millerita-pe pe ñemboaje ohechakuaa hag̃ua oñembyai hague ipehẽnguekuéragui, oñemyesakã araka’épa umi kuñataĩ arandu oikuaa hikuái oĩ hague pe ára oñeha’arõha pukukuepe, ha avei pe ára oñeha’arõha pukukue ha’e hague peteĩ ára katuete pe pa’ũmby ryepýpe. Umi oĩva Ezequiel-pe ohechakuaáva hikuái isarambipa rehegua ha’e umi, pe ñembotavy peteĩha rire, ohechakuaáva hikuái oĩ hague pe ára oñeha’arõha pukukuepe.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Mokõivéva, Ezequiel kanguekue ha umi arandu pe parábola rehegua diez virgen-kuéragui, ojehechauka Daniel ñembyasy rupive umi mokõi pa peteĩ ára jave. Umi mokõi pa peteĩ ára rire, ára mokõipa mokõihápe, Miguel oguejy, ha Daniel oñeme’ẽ chupe peteĩ visión Cristo mbojeguapyrégui omoambuéva Danielpe Cristo ra’ãngáicha. Umi virgen arandúva ha umi kangue omanóva avei ohasava’erã pe ñemoambue ojejapóva pe visión ñema’ẽhára rupive.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniel, Ezequiel pegua kanguekuéra omanóva, ha umi kuña arandu Millerite rembiasakue pegua, maymáva oñembojogua umi mokõi testígo ojejukávape Apocalipsis kapítulo once-pe. Moisés ha Elías ojejuka vaʼekue, péro oñemoingove jey vaʼerã kuri mbohapy ha mbyte ára simbólico paha gotyo. Miguel omoingove jey Moiséspe, ojehechaukaháicha Judas kuatiápe.

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 katu, oñorairõrõ guare anhangándi ha oñeʼẽjoavy Moisés rete rehe, ndopyʼaguasúi omopuʼã hag̃ua hese peteĩ ñeʼẽvai vaiete, síno heʼi: “Toñemoñeʼẽ nde rehe Ñandejára.” Judas 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Daniel kapítulo diez-pe, Daniel orresivi pe visión peteĩ espeho-icha Michael oguejy rire umi mokõi pa peteĩ ára ohasáva py’aro rire. Michael ñe’ẽ hína upe omopu’ãva umi omano vaekuépe.

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.

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 chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Daniel kapítulo diez-pe ojehechauka pe transición pe movimiento Laodiceano pe ángel mbohapyhágui pe movimiento Filadelfiano pe ángel mbohapyha rehegua. Oñemohenda peteĩcha pe mokõi testígo ndive Apocalipsis kapítulo once-pe, pe kanguekuéra omanóva Ezequiel kapítulo treinta y siete-pe, pe kuñataĩ arandukuéra pe parábola diez vírgenes reheguápe, ha umi Millerita omboaje vaekue upe parábola. Gabriel ome’ẽkuri pe interpretación pe visión tuicha looking-glass rehegua, ha omohu’ãvo pe tembiapo interpretativo ha’e omoñepyrũ vaekue kapítulo nueve-pe. Pe interpretación oñemboguata Gabriel ohechakuaaukávo pe historia profética ojejuhúva kapítulo once-pe, ha añetehápe oñemotenondeva’ekue pe mbohapy peteĩha versíkulo pe kapítulo doce-pe. Upéi, versíkulo cuatro-pe pe kapítulo doce-pe, Daniel-pe oñeñe’ẽ oñemboty hag̃ua ibóga.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Daniel capítulo diez-pe, “línea ári línea”, Daniel orrepresenta Tupã ára pahapegua tavayguakuérape, ha’e kuéra avei ojehechauka Daniel capítulo mokõime, oñeha’ã mbarete hag̃uáicha (mano ñeñemboja’o guýpe), oikũmby hag̃ua marandu profético okapegua, ojehechaukáva Nabucodonosor ra’ãngami mymbaguigua kañymbýpe. Avei oheka oikũmby hag̃ua pe visión marandu profético hyepypegua rehegua, ojehechaukáva umi mokõi sua tresientos ára rehe. Umi mokõi sua peteĩha ára simbólico ñembyasy rire capítulo diez-pe, ipahápe ojehechauka chupe oikũmbyma hag̃ua mokõivéva revelación. Iñentendimiento oñemboaje pe arcángel oguejy jave, ha ha’e oñepoko hese mbohapy jevy.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Ijehasa Michael ndive, pe visión Michael rehegua ha'e añoite ohecháva, ombosako'i chupe oguerohory hag̃ua pe interpretación completa mokõive visión profética rehegua, hyepypegua ha okápeguáva. Upéva jehasa ojehechauka, línea ári línea, peteĩ hendáicha iporãiterei ha iporãmbaitéva, oñembojoajúramo Ezequiel capítulo treinta y siete, Apocalipsis capítulo once ha Isaías capítulo seis ndive. Pe versículo capítulo once-pe, Gabriel ombojoajúhápe mokõi visión, ha'e versículo diez, upépe pe mburuvicha yvate gotyogua ojupi pe mbareteha peve, ha upépe opyta. Pe mbareteha ha'e pe tetã, térã pe táva guasu, térã pe Egipto ruvicha pe versículo-pe, he'iháicha Isaías capítulo siete-pe.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Siria akã rehegua hína Damasco, ha Damasco akã rehegua hína Rezín; ha sesenta y cinco áño ryepýpe Efraín oñembyaíta, ani hag̃uáicha tetã. Ha Efraín akã rehegua hína Samaria, ha Samaria akã rehegua hína Remalías ra’y. Ndapejeroviáiramo, añetehápe ndañemopyendamo’ãi peẽ. Isaías 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Daniel kapítulo 11, versíkulo 10-pe, pe mburuvicha yvateguáva oguahẽ Egipto rembe’ýpe, ha pe versíkulo omyesakã upéva ha’eha Egipto “mbarete renda” (pe mburuvicha yvy gotyo). Pe versíkulo 10 ikatu ojehechauka orepresentaha ary 1989, upe jave Unión Soviética ojeity ha oñehundi papado ha ijehérsito proxy rupive, Estados Unidos. Kóva ha’e va’ekue peteĩha umi mbohapy ñorairõ proxy apytégui, ipahápe oiko hag̃ua Ñorairõ Guasu Mbohapyha pe mbohapyha ñorairõ proxy-pe (Panium). Pe mokõiha ñorairõ proxy ojehechauka versíkulo 11 ha 12-pe, ha ko’ág̃a oikoína Ucrania-pe, moõ Rusia orepresenta pe mburuvicha yvy gotyo, peteĩchaite Unión Soviética orepresentahaguéicha pe mburuvicha yvy gotyo iñembyahýi’ỹme’ỹhápe ary 1989-pe.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Aiporu vaʼekue ymave pe ñeʼẽ “guerra fría” amombeʼu hag̃ua pe joavy oĩva koʼã mbohapy proxy war ha umi guerra mundial apytépe. Añetehápe oĩ ñorairõ añetetéva oikóva Ucrania-pe, upévare ndahaʼéi añetehápe peteĩ guerra fría; katu haʼe hína peteĩ proxy war papado ha iñirũnguéra ha Rusia apytépe. Péro oĩ vaʼerã peteĩ mbohapyha guerra mundial, upépe haimete opa tetã ojehecháta peteĩ blanco-rõ.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

¡Ah, si el pueblo de Dios tuviera conciencia de la destrucción inminente de miles de ciudades, ahora casi entregadas a la idolatría!...

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Jejavy vai ohupytýma hi'ára paha. Sarambi omyenyhẽ ko yvy ape ári, ha peteĩ kyhyje guasu pya’etéma oúta yvyporakuéra ári. Paha hi’aguĩeterei. Ñande, jaikuaáva pe añetegua, jajesarekova’erãma upe mba’e pya’etéma oúvata ko yvy ape ári peteĩ ñemondýi tuichaite ramo, oha’arõ’ỹre opavavépe.” Review and Herald, 10 de septiembre de 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Umi versíkulo once ha doce-pe, Rrúsia, pe mburuvicha yvy gotyo, ombopuʼaka hag̃ua papado rembiapoukapy ehérsito, ojehechaukáva régimen nazi rupive, omoakãva Ucrania ñorairõ rembiapo, ha oipytyvõva papado rembiapoukapy ehérsito oĩ vaʼekue yma, Estados Unidos. Mokõiha Ñorairõ Guasu aja, papado rembiapoukapy ehérsito, pe mburuvicha yvate gotyo, oñorairõ hag̃ua Rrúsia comunista rehe, haʼe vaʼekue Alemania régimen nazi; ha upe ehérsito rembiapoukapy oñehundi, ha upéicha avei oñehundíta jey Ucrania-pe koʼẽrõite.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Pe mbohapyha ñorairõ ojejapóva ambue poguýpe ojehechauka umi versíkulo paapy guive papapy porundy peve, ha oñemoañete yma guare tembiasápe Panium ñorairõ rupive. Pe mbohapyha ñorairõ ojejapótava ambue poguýpe ogueraháta tenonde Estados Unidos, ha’éva papado ñorairõhára ojejapóva ijeheguiete hag̃ua, ha pe mburuvicha yvate gotyogua ipu’akáta upe ñorairõme ateísmo rehe, ojapo haguéicha peteĩha ñorairõ ojejapóva ambue poguýpe (guerra fría) jave. Pe peteĩha ha pe mbohapyha ñorairõ ojejapóva ambue poguýpe, pe mburuvicha yvate gotyogua —papado— ipu’aka pe mburuvicha yvy gotyogua rehe (Unión Soviética), ha upéi ipu’aka Naciones Unidas rehe avei. Iñehérsito ojejapóva hekovia hag̃ua umi mokõi ñorairõme ha’ékuri ha ha’éta jey, Estados Unidos.

Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.

Trump ojeporavóta jeýta mbohapyapyha poravopyre ramo, upéva he’ise umi pokõi tendota oisãmbyhýva’ekue Tetã peteĩ reko Amérikape peteĩha proxy ñorairõ guive (guerra ro’ysã) oñembotývo ary 1989-pe, upéva va’ekue ára paha pe movimiento reformador pe ánhel mbohapyha rehegua. Trump ohechauka hína pe hatĩ republicano pe mymba yvy arigua rehe, ha oguereko va’ekue peteĩ herida oporojukáva pe mymba “woke” ateísmo poguýpe ary 2020-pe, oñekumpli hag̃ua Apocalipsis capítulo once-pe umi mokõi testígo ojejukaha tape mbytépe.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America ohechauka pe kuatia protestánte añeteguáva pe tembiasakue peteĩchavévape, ha ary 2020-pe, Future for America ohupyty peteĩ herida oporojukáva mymba “woke” ateísmo po guive. Ary 2023-pe, mokõi pa mokõi ary rire 2001-gui, Miguel oguejy oñepyrũ hag̃ua pe proceso ojehechaukáva Ezequiel, Juan, Daniel ha Isaías rupive: omoingove jey hag̃ua peteĩ ehérsito mbareteiterei, oñemopu’ãtahápe peteĩ techaukaha ramo pe léi domingo oguahẽmbotávape.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Áño 1856-pe, pe movimiento Millerita Filadelfiagua oñemoambue pe movimiento Millerita Laodiceaguápe, ha upépe ha upérõ omboyke pe conocimiento ojeporavoveva’ekue umi siete tiempos rehegua, ha upéi omohu’ãmbaite hembiapovai ñemboyke 1863-pe. Umi Millerita oñemoambue pe condición ojehechaukáva pe sexta iglesia de Filadelfia rupive, pe experiencia pe séptima iglesia pegua peve, ha upe punto de giro ojoja pe tembiasakue 2023 rehe, araka’e pe movimiento Laodiceagua Future for America-gua oñemoambue pe experiencia pe séptima iglesia pegua guive, jey hag̃ua pe experiencia pe sexta iglesia de Filadelfia pegua. Ko aplicación profética-pe, pe asta protestante añetegua, pe asta republicanaicha avei, oiko pe octava, peva’ekue umi siete apytégui.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Pe mba’e iñimportantevéva jahechakuaa hag̃ua pe ñorairõ Ucraniapegua ha’eha pe mokõiha ñorairõ pororopýva, ha’e pe “mbarete renda” versíkulo diezpe, ha versíkulo sietépe. Versíkulo sietépe, ohechaukáva pe papado orresivi hague ijeharu omano hag̃uáicha ary 1798-pe, pe mburuvicha yvýgui yvýpeguápe oike pe “mbarete rendápe”, pe mburuvicha yvate gotyo peguápe, ha kóva oñekumpli Napoleón general oguatárõ guare Vaticano-pe ha ogueraha hag̃ua pe papa prisionéroramo. Pe mburuvicha yvýgui yvýpeguápe oike vaʼekue pe mbarete rendápe. Versíkulo diezpe pe mburuvicha yvate gotyo pegua, orepresentáva pe papado ha ijehérsito pororopy Estados Unidos, omopotĩmbaitéma pe Unión Soviética estructura, péro oheja pe “mbarete renda” opyta hag̃uáicha. Pe “mbarete renda” haʼe vaʼekue pe akã, pe táva guasu—haʼe vaʼekue Rusia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Péro pe “akã”, térã mbareteha, ikatu oñemopyenda mokõi térã mbohapy testígo ári añoite ojeporúvo Isaías kapítulo siete, versíkulo siete ha ocho. Isaías siete, versíkulo ocho ha nueve, ha’e va’ekue pe ñe’ẽmondo tenondegua Hiram Edson rembiapokue aty rehegua umi “siete tiempos” rehe, oñemoherakuã va’ekue ary 1856-pe. Umi mokõi versíkulo omopyendáva Rusia ha’eha pe mbareteha ipu’akáva ko’ãgagua ñorairõ Ucrania reheguápe, ha’e avei umi mokõi versíkulo omopyendáva pe ñepyrũrã mokõivéva “siete tiempos” rehegua, Israel pegua reino yvate ha yvy gotyo rehe. Versíkulo diez kapítulo once-pe ohechauka pe visión okapeguáva, pe Hermana White ombo’évaháicha oñemopyenda umi reino-kuéra jehupi ha ho’a rehe.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Umi tetãnguéra ojupi ha ho’águi, ojehechauka hag̃uáicha Daniel ha Apocalipsis kuatiakuérape, tekotevẽ ñaaprende mba’éichapa mba’eve’ỹ añete pe mimbipa okáguante ha arapeguáva. Babilonia, opa hag̃ua ipu’aka ha imba’eporãite reheve, ko yvy araka’eve ndohechavéiva upeichagua guive,—pu’aka ha mba’eporãite umi ára pegua tavayguakuérape ojehechávaicha hatã ha hi’are hag̃uáicha,—mba’éichapa itepykue’ỹ hag̃uáicha opáma! “Kapi’i potýicha,” oñehundi. Santiago 1:10. Péicha avei oñehundi pe Medo-Persia rréino, ha Grecia ha Roma rréinokuéra. Ha péicha oñehundi opa mba’e ndorekóiva Tupã ipyenda ramo. Upe añónte oikove hag̃ua, ojeapytéva Iporã hag̃ua ndive ha ohechaukáva Heko. Iprincipiokuéra añoite hína umi mba’e hatã ha ndopytáiva ko ñande mundo oikuaáva.” Profetas y Reyes, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Umi mbohapy ñorairõ ojejapóva ambuekuéra rupive ojehechauka porã “Daniel ha Apocalipsis kuatiakuérape”, ha ko añetegua pe llave ha’e pe “mbarete renda” oĩva Daniel 11, versíkulo 10-pe. Péro pe versíkulo 10 avei oñe’ẽ pe visión hyepypegua rehe, pórke mokõivéva “siete tiempos” ñepyrũha avei ojehechauka Isaías kapítulo 7, versíkulo 8 ha 9-pe. Pe okápeguáva ha pe hyepypeguáva ndaikatúi oñemboja’o, ha umi mokõi período dos mil quinientos veinte ary rehegua avei hína Ezequiel rembey mokõi yvyra, ha oñembojoajúramo, ohechauka pe ciento cuarenta y cuatro mil ñemboty, ha’éva Divinidad ñembojoaju yvypóra rekóndi.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Daniel rembiasakue “marah” visión causativa rehegua ohechauka pe línea de profecía Michael oguejy ha omoingove jeyhápe Itavayguakuéra ára pahapegua. Upe jeikove jey ohechauka umi paso Cristo omohu’ãva ombojoaju hag̃ua Itupãrekokue Itavayguakuéra ára pahapegua yvypóra rekóndi. Upéva ojejapo pe apytu’ũ Divino oñembojoajúvo pe apytu’ũ yvypóra ndive ikatu hag̃uáicha oguereko peteĩnte apytu’ũ, ha ojejapo pe koty guasupegua, pe Tupaópe Marangatuhápe, ha’éva pe “mbaretenda” Sister White ohechakuaáva pe ánga “táva mbarete” ramo.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Tenda guasu koty pe Tupã rembiayhu ára paha pegua ohupyty Cristo apytu'ũ, ha upéi oguapy Cristo ndive yvagapegua renda kuérape. Pe yvagapegua renda Cristo oĩháme ha'e pe mbarete renda térã pe tupaó akã. Pe tete tupaó oguereko peteĩ teko yvýpe gua, ha'éva so'o, térã pe tete. Avei oguereko peteĩ teko yvateve, ha'éva apytu'ũ. Daniel capítulo once, versículo diez-pe, pe llave omarkáva pe mbarete renda visión okapeguápe, avei omarka pe mbarete renda visión hyepypeguápe, ha upéicha ohechauka pe tembiasakue umi hatĩ Republicanismo ha Protestantismo-gua oñembohasaha mymbajára ra'ãnga-pe (Republicanismo), térã Tupã ra'ãnga-pe (Protestantismo añetéva). Mokõivéva hatĩ upéi oiko pe poapyha, pe oúva umi siete-gui.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Protestantismo ratĩ añetéva, upéicharõ, ha’e pe ratĩ Filadelfiagua, ha’éva Ezequiel rembiporu ñorairõ guasu, ha Isaías poyvi oñembo’ýva ñorairõme pe mymba ra’anga rehe, peteĩha Estados Unidos-pe ha upéi ko yvy ape ári. Daniel capítulo once, versículo diez, ohechauka pe tenda tembiasakue marangatupe oñepyrũhápe yvyra kuéra joaju. Ñorairõ Ucrania-pegua oñepyrũ kuri ary 2014-pe, ha katu ndaha’éi peve ary 2022-pe Rusia oñepyrũva’ekue oike hag̃ua Ucrania-pe. Ary 2023-pe, mokõi pa ary rire 2001-gui, Miguel oñepyrũ hembiapo omoingove jey hag̃ua umi ohasa va’ekue iñembotavy peteĩha, oñembotývo pa umi kuñataĩ pa’ũme oñekumpli haguére ary 2020-pe. Ha’e raẽ omopu’ã peteĩ “ñe’ẽ” ko’ág̃a osapukáiva távoreme. Jasypokõi 2023-pe, upe ñe’ẽ oñepyrũ osapuka, ha upéva pe ñe’ẽ voi oñemopu’ãva’ekue pe reforma mongu’eha ñepyrũme pe mbohapyha ánhel rehegua ary 1989-pe, Jesús akóinte ohechaukágui pe paha pe ñepyrũ rupive.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

Pe “ñeʼẽ” osapukáiva desiértope oñepyrũ osunu hag̃ua opresentávo Apocalipsis kapítulo peteĩ, upépe pe joaju Divinidad ndive yvypóra reko reheve ojehechauka hag̃ua Jesucristo Revelación ramo, peteĩ revelación ojepeʼáva pe prueba rembeʼy oñemboty mboyve. Daniel ohasa kuri upe revelación kapítulo diez-pe, pe visión “causativa” reheve. Pe joaju Divinidad ndive yvypóra reko reheve, oĩva Apocalipsis ñeʼẽmbykymi peteĩhárape, orrepresenta pe añetegua iñimportantevéva, oñemopyendáva pe mbojojaha peteĩha mencio rehe. Pe joaju Divinidad ndive yvypóra reko reheve, haʼéva pe sellado umi cien cuarenta y cuatro mil rehegua, oñemoañete Tupã Ñeʼẽ rupive. Upe Ñeʼẽ oñemeʼẽ Túvagui Taʼýrape, haʼe omeʼẽ hag̃ua iángel-pe, ha upe rire pe ánhel omeʼẽ pe marandu peteĩ tembiguái yvypórape. Mokõi tembiapo peteĩha ojehechauka Divinidad rupive. Umi mokõi tembiapo oguereko peteĩ mbaʼe oikovéva ijojahaʼỹva: pe mokõiha tembiapo Divinidad rehegua orrepresenta pe Divinidad omoheñóiva opa mbaʼe. Umi mokõi tembiapo oúva upéi ojehechauka Tupã rembiapokue rupive. Pe peteĩha haʼe peteĩ ánhel ndoʼái vaʼekue, ha pe mokõiha jehechauka Tupã rembiapokue rehegua haʼe upe oñemeʼẽ vaʼekue ichupe pokatu omoheñói jey hag̃ua hekóichaite. Upéicha pe irundyha tembiapo, orrepresentáva yvypóra rekópe, upéi ogueraha vaʼerã pe marandu ha omondo umi iglésiape, ikatu hag̃uáicha umi iglésia “omoñeʼẽ ha ohendu” umi mbaʼe ojehaíva upépe.

We will continue this study in the next article.

Jaseguíta ko mbo’esakã ambuéva artículo oúvape.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

Jesucristo Ñemombe’upy, Tupã ome'ẽva’ekue chupe ohechauka hag̃ua hembiguáipe umi mba’e sapy’aitépe oikótava; ha ha’e omondo ha oikuaauka iñángel rupive hembiguái Juan-pe: pe ojapo va’ekue peteĩ techaukaha Tupã ñe’ẽ rehe, ha Jesucristo rendápe he’íva rehe, ha opa mba’e ha’e ohecha va’ekue rehe. Ovy’aite pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñongatúva umi mba’e ipype jehaíva; ára hi’aguĩgui. Juan umi siete tupãópe oĩva Asia-pe: toĩ pene ndive py’aguapy ha gracia, upe oĩva guive, ha oĩ va’ekue, ha oútava; ha umi siete Espíritu oĩva guive itróno renondépe; ha Jesucristo guive, pe testigo jeroviaha, umi omanóva apytégui ypy oñemoingove jeýva, ha yvy ruvicha kuéra Ruvicha. Pe ñanderayhúva, ha ñanejohéiva ñaneangaipágui huguy tee rupive, ha ojapóva ñandéve mburuvicha ha pa’i Tupã ha Itúvape g̃uarã; chupe toñeme’ẽ gloria ha pu’aka opa ára g̃uarã. Amén. Péina, ou arai ndive; ha opa tesa ohecháta chupe, ha umi ijutýva’ekue avei; ha opa yvy pegua atykuéra hasẽ joáta hese. Upéicha taiko, Amén. Che hína Alfa ha Omega, ñepyrũ ha paha, he’i Ñandejára, pe oĩva, ha oĩ va’ekue, ha oútava, pe Ipu’akapáva. Che Juan, pene ryvy avei ha pene irũ jehasa asy, mburuvicharã, ha Jesucristo paciencia-pe, aime va’ekue pe ypa’ũ hérava Patmos-pe, Tupã ñe’ẽ rehehápe, ha Jesucristo rehegua testimonio rehehápe. Aime va’ekue Espíritu-pe Ñandejára árape, ha ahendu che rapykuéri peteĩ ñe’ẽ atã, trompétaicha, he’íva: Che hína Alfa ha Omega, pe peteĩha ha paha; ha pe rehecháva, ehai peteĩ kuatiañe’ẽme, ha emondo umi siete tupãópe oĩva Asia-pe; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe. Apocalipsis 1:1–11.