Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.
Ñe’ẽñemongu’e ohechauka hesakã porã Daniel mbohapýha kapítulo oporrepresentaha arapokõindy léi Tetã Unidos-pe. Isaías mokõipa mbohapyha kapítulope, Tiro kuña rekove vai, oporomoakãratĩva yvy ruvichakuéra ndive, ha’e pe kuña rekove vai Apocalipsis-pe avei oporomoakãratĩva yvy ruvichakuéra ndive. Apocalipsis diecisiete-pe, upe kuña rekove vai syváre ojehai Babilonia Guasu.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.
Ha pe kuña oñemonde hovy pytã asývape ha pytãme, ha oñembojegua óro reheve, ita hepyetereívape ha perla reheve, oguerekóvo ipope peteĩ kópa órogui henyhẽva ñañáva ha ikyʼáva heko hag̃uagui. Ha iñakãsyry ári ojehai peteĩ téra: MISTERIO, BABILONIA GUASU, TEKOVAIKUÉRA SY HA YVY ARI ÑAÑA MBAʼEKUÉRA SY. Apocalipsis 17:4, 5.
Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.
Ary 1950 mboyve, ñe’ẽryru ingléspegua hekopete omyesakãkuri kuña ojehechaukáva ko’ã mokõi versíkulope ha’eha pe tupao Católica Romana. Opavave yvypóra oikuaa vaʼekue, Upe Ára Pytũ rire, umi jejopy vai católico-gui ojejapovaʼekue 538 guive 1798 peve; ha pe tupao Romana haʼeha pe kuña rekove vai ombojeheʼáva teko tieʼỹ umi mburuvicha guasu yvy arigua ndive. Pe Declaración de Independencia ojejapókuri oñemboykévo pe catolicismo poguýgui ha avei umi mburuvicha guasu yvy arigua poguýgui, umíva omoheñóivaʼekue joaju marangatuʼỹ pe kuña rekove vai ndive. Isaías, kapítulo veintitréspe, ohechauka pe kuña rekove vai ojehesaráitaha hese. Araka’eve nderejuhumoʼãi pe definisión pe kuña rekove vai Apocalipsis diecisietepegua rehegua peteĩ tupao Católica ramo umi jehekaha moderno-pe, Ñandejára Ñeʼẽ araka’eve ndojevymoʼãi rupi, ha Ñandejára Ñeʼẽ he’i hína hese ojehesaráitaha.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.
Ha upe árape, Tiro ojehesaráita setenta ary pukukue, peteĩ mburuvicha áraicha; ha opa rire setenta ary, Tiro opurahéita kuña rekovai ramo guáicha. Egueraha peteĩ árpa, eguata táva rupi, nde kuña rekovai ojehesaráimava; embopu porã, epurahéi heta purahéi, ikatu hag̃uáicha ne manduʼa jey hese. Ha oikóta opa rire setenta ary, Ñandejára oikuaase jeýta Tírope, ha haʼe ojevyta hepykue gotyo, ha ombojeheʼáta ijehe opa yvy arigua rréino ndive yvy ape ári. Ha imbaʼerepy ñemuha ha hepykue imarangatúta Ñandejárape guarã: ndahenondemoʼãi ni noñongatumoʼãi; imbaʼerepy ñemuha niko umi oikóva Ñandejára renondépe guarã, hoʼu hag̃ua hyguatã peve, ha oñemonde hag̃ua ao ipukúva reheve. Isaías 23:15–18.
God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.
Ñandejára Ñe’ẽ araka’eve ndojejavy mo’ãi, ha ary 1798 guive pe kuña rekovai ojeheja tesaráipe, péro ára pahápe oñemomandu’áta hese. Oñemomandu’a hese oñeñembyai jave Ñandejára ára pokõiha sábado rehe, ha ha’e pe peteĩ tembiapoukapy Diez Mandamiento apytégui, tapiaite va’erãva oñemomandu’a hese. Oñemomandu’a hese ojapyhy jave i’arpa, oguata jave táva jerére ha ombopu jave purahéi he’ẽva ha heta purahéi. Opurahéi i-purahéi setenta ary paha gotyo, ha umíva hína peteĩ mburuvicha guasu ára. Peteĩ mburuvicha guasu, Daniel kapítulo mokõi he’iháicha, ha’e peteĩ tetãnguéra rekoaty.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Ha mamove oiko opaichagua yvypóra raʼykuéra, mymba kaʼaguypegua ha guyra yvateguáva omeʼẽ nde pópe, ha nde moingo mburuvicha opavave hiʼári. Nde hína ko akã órogui. Daniel 2:38.
A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.
Peteĩ “akã”, térã peteĩ “mburuvicha guasu”, mokõivéva ha’e peteĩ rréino ra’anga. Pe rréino ojejaho’íva “peteĩ mburuvicha guasu ára” rupive, ha’e Estados Unidos. Estados Unidos oñepyrũ ipoguýpe iprofesía rupi yvy mymba ramo, pe herida omanóva oñeme’ẽrõ guare Babilonia kuña reko vaípe ary 1798-pe. Osegívo opyta hag̃ua rréino poteĩha ramo Biblia profesía-pe pe léi domingo peve. Pe rréino teecha Biblia profesía-pe añetehápe oguerekóva ipoguýpe setenta ary aja, ha’e Babilonia.
Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.
Péina, che amondo ha aipe'a hag̃ua ha agueru hag̃ua opaite umi ñemoñare yvate gotyoguápe, he'i Ñandejára, ha Nabucodonosor, Babilonia ruvicha guasu, che rembiguái; ha aguerúta chupekuéra ko yvýre, ha ipype oikóva rehe, ha opaite tetãnguéra ijerére rehe; ha ahundipaitéta chupekuéra, ha ajapóta chupekuéra peteĩ mba'e omondýiva, peteĩ ñembohoryrã, ha opa ára g̃uarã tesaíre ojeheja hag̃uáicha. Avei aipe'áta chuguikuéra vy'a ñe'ẽ, tory ñe'ẽ, omendatávarã ñe'ẽ, ha omendátava kuña ñe'ẽ, ita omongu'éva hyapu, ha aranduka rendy. Ha ko yvy tuichakue oikóta tesaíre ojehejáva ha mba'e omondýiva; ha ko'ã tetãnguéra omba'apóta Babilonia ruvicha guasúpe setenta ary pukukue. Ha oikóta, umi setenta ary oñembotývo, che akastigáta Babilonia ruvicha guasúpe, ha upe tetãme, he'i Ñandejára, iñañágui, ha Caldeaguakuéra yvýpe; ha ajapóta upéva opa ára g̃uarã tesaíre ojehejáva hag̃ua. Jeremías 25:9–12.
Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.
Babilonia literal oporokuéra setenta ary pukukue, ohechaukávo pe mburuvicharenda ára pahápe oporokuéta setenta ary simbóliko pukukue. Nabucodonosor, Babilonia ruvicha, ojapo mbohapy jey ñorairõ Judá rehe. Pe tenondegua ñorairõ oiko Jehoiacim rehe, ha upérõ oñepyrũ Jeremías marandu profesíape umi setenta ary. Upéva opa Belshazzar omanóramo, Tupã okastiga ramo “mburuvicha Babilonia pegua”, ojapo haguéicha mburuvicha Jehoiacim rehe umi setenta ary ñepyrũme. Pe mburuvicharenda profesiagua ojehechaukáva “peteĩ mburuvicha ára” ramo (peteĩ mburuvicharenda) ha “setenta ary” ramo ha’e Babilonia, ha pe mburuvicharenda profesiagua Bíbliajegua oporokuéva umi setenta ary simbóliko pukukue pe aravo pe kuña rekovéva Tiro pegua ñembyesarái jave, ha’e pe mymba yvýgui oúva Apocalipsis capítulo trece-pe. Pe jehasávo pe poha guive pe poteĩha mburuvicharendápe profesía Bíbliajegua ryepýpe ary 1798-pe, ha’e peteĩ parte pe añetegua Juan ohechaukáva Apocalipsis capítulo trece-pe.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.
Ha che aky jekuaápe, ha ahecha peteĩ mymba vai osẽ yguasúgui, oguerekóva siete akã ha pa'ũ porã diez hatĩ; ha hi'ãtĩnguéra ári oĩ diez akãjegua mburuvicha rehegua, ha iñakãnguéra ári oĩ peteĩ téra ñemongarai rehegua.... Ha ahecha ambue mymba vai osẽ yvýgui; ha oguereko mokõi hatĩ ovecha ra'yicha, ha oñe'ẽ mbói guasúicha. Apocalipsis 13:1, 11.
The seashore which John stood upon in Revelation chapter thirteen, represents 1798.
Y rembeʼýre ári Juan oñemboʼývaʼekue Apocalipsis kapítulo trece-pe, ohechauka 1798.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Pe ára upe guive pe Papado, oñemonda hag̃uáicha imbaretekuégui, oñembopyʼaguasu hag̃uáicha oheja hag̃ua pe ñemoñareʼỹ, Juan ohecha peteĩ puʼaka pyahu osẽva hag̃ua ombojoapy pe dragón ñeʼẽ, ha omotenonde hag̃ua upe tembiapo peteĩchaite pochy ha ñemongaraiʼỹva. Ko puʼaka, pe pahaite oikótava oñorairõ tupaóndi ha Tupã léindive, oñerrepresenta peteĩ mymbaguasu oñevaʼekue ovecha raʼy hatĩ reheve. Umi mymbaguasu mboyvegua osẽ vaʼekue yguasu guive; ko katu osẽ yvygui, heʼiséva pe tetã opuʼã hag̃ua pyʼaguapýpe umi mbaʼe ombohechaukáva hese—Estados Unidos.” Signs of the Times, 8 de febrero de 1910.
The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.
Pe mymba guigua oñemboja’o pe yvyku’i rembe’y guive pe mymba yvýgui osẽvagui. Pe poha mburuvicharenda marandu proféticape 1798-pe (pe para rembe’y), ohechauka tembiasakue ohasámava, ha pe poteĩha mburuvicharenda katu tembiasakue oútava. Umi Millerita ndohechái ko añetegua. William Miller oñeme’ẽ chupe kuaapy pe dragón mbarete pagano rehegua ha ijoaju pe mburuvicharenda oúva ndive, oñerepresentáva pe mymba catolicismo reheguáicha. Apocalipsis 13 oikuaauka pe profeta japu rembiasakue, upéva hína pe mbohapyha umi mbohapy mbarete apytégui ogueraháva yvy tuichakue Armagedón-pe. Pe rembiasakue oñepyrũ pe para rembe’y 1798-pe.
The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.
Tetã peteĩ rekojoja Estados Unidos oñepyrũ iñarandupy rembiasápe ovecha ra’y rechaukaha reheve, ha katu omohu’ã hembiasakue oñe’ẽvo dragónicha. Umi setenta ary simbólicos oguerekóva yvy mymba sãmbyhy rembiasakue oñerrepresenta peteĩ versículo-pe, Apocalipsis capítulo trece-pe, pe versículo omombe’úgui mokõivéva yvy mymba ñepyrũ ha ipaha peteĩ je’epýpe.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ha ahecha ambue mymba vai osẽva yvýgui; ha oguereko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ dragónicha. Apocalipsis 13:11.
When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.
Oñe’ẽvo Estados Unidos peteĩ dragónicha, ombohasáta pe léi domingo rehegua. Oñemoañetémboyve pe ñemboguata hag̃ua hag̃ua pe ñemomba’e domingope, umi iglesia apóstata protestanteguáva oñembyatýta ha oipyhýta pe mburuvicha hag̃ua pe gobierno apóstata rehe, omoheñóivo pe ta’anga pe mymba rehegua. Upe inspiración ohechauka jave (ha upéicha ojapo jey jey), Nabucodonosor rembiporavoha pe ta’anga óro rehegua ohechaukaha pe léi domingo rehegua, oĩ hína omoĩ hag̃ua techaukaha pe paha umi setenta áño simbólico rehegua pe mymba yvyguágui. Daniel aranduka peteĩha guive mbohapyha peve ohechauka umi mbohapy marandu ángel rehegua Apocalipsis aranduka catorceha-pe. Pe ángel mbohapyha oñemoingove peteĩ añetegua ramo pe léi domingo rehe.
Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.
Profétikamente, Daniel kuatiañe’ẽpe, peteĩ guive mbohapy peve kapítulo kuéra orrepresenta umi setenta áño simbólico pe mymba yvyguápe guarã, oĩva Apocalipsis trece-pe. Pe jeha’ã tembi’urã rehegua ojehechaukáva peteĩha kapítulope, ha pe simbolismo Jehoiacim rehegua, ohechauka peteĩha kapítulo, profétikamente, oñepyrũha peteĩha ánhel ñemombaretépe, taha’e agosto 11, 1840-pe, térã septiembre 11, 2001-pe, pe tercer ánhel rembiasakue ryepýpe.
Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.
Babilonia hína pe tetã oguerekóva mburuvicha guasu pokõi pa ary pukukue, ha umi ary ohechauka Estados Unidos rembiasakue. Babilonia rembiguái pokõi pa ary ndojejapopái gueteri Nebucodonosor oñeme’ẽ mboyve pe ta’ãnga óroguigua ñemopu’ã, péro maranduháraicha pe pokõi pa ary simbólikova Isaías oipurúva capítulo veintitrés-pe, opa Daniel capítulo mbohapy-pe. Nebucodonosor orkésta ombotyepávo pe música pe ñemopu’ã ñembojeroviapy rehegua hag̃ua, pe mymba ra’ãnga marka oñemboguata mbaretépe, ha upe jave pe kuña heko vai Tiropegua ha Babiloniapegua oñepyrũ opurahéi hag̃ua imborayhu purahéi yvy ruvichakuérape, aja Israel apóstata oñesũ ha ojeroky.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.
Mburuvicha Nabucodonosor ojapo peteĩ ta'anga órogui; ijyvatekue va'ekue sesenta kuáda, ha ipe seis kuáda. Omoĩ chupe Dura ñúme, Babilonia tetãme. Upéi mburuvicha Nabucodonosor omondo ohenói hag̃ua mburuvichakuérape, sãmbyhyhára kuérape, mburuvicha guasukuérape, huéspekuérape, viru ñangarekokuérape, ñemoaranduhára kuérape, mburuvicha rembijokuáipeguápe, ha opa umi tetãnguéra sãmbyhyhára kuérape, oúvo hag̃ua oñemomarangatu hag̃ua pe ta'anga mburuvicha Nabucodonosor omoĩ va'ekue. Upémarõ oñembyaty umi mburuvichakuéra, umi sãmbyhyhára kuéra, umi mburuvicha guasu kuéra, umi huéspe kuéra, umi viru ñangarekoha kuéra, umi ñemoaranduhára kuéra, umi mburuvicha rembijokuáipegua kuéra, ha opa umi tetãnguéra sãmbyhyhára kuéra, oñemomarangatu hag̃uáicha pe ta'anga mburuvicha Nabucodonosor omoĩ va'ekue; ha opyta hikuái pe ta'anga renondépe Nabucodonosor omoĩ va'ekue. Upéi peteĩ marandu hag̃uáva osapukái hatã: Peẽme oñeme'ẽ tembiapoukapy, peẽ tavayguakuéra, tetãnguéra ha ñe'ẽnguéra, péicha: pehendúvo turu, mimby, árpa, saqbut, salterio, dulcémele ha opaichagua purahéi ryapu, peñesũ ha pehayhuetéva'erã pe ta'anga óropegua mburuvicha Nabucodonosor omoĩ va'ekue; ha oimeraẽ noñesũi ha nohayhuetéi va'erã upe aravópe voi oñemombo tata rendy hakuetereíva mbytépe. Upévare upe jave, opavave tavaygua ohendúvo turu, mimby, árpa, saqbut, salterio ha opaichagua purahéi ryapu, opavave tavayguakuéra, tetãnguéra ha ñe'ẽnguéra oñesũ ha ohayhuete pe ta'anga óropegua mburuvicha Nabucodonosor omoĩ va'ekue. Daniel 3:1–7.
At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.
Upérõ “árape”, térã upe “arépe”, ha’éva pe léi domingo Estados Unidos-pe, oimeraẽva omboykétava omomba’e guasu hag̃ua pe ta’anga óro guigua, “oñemombo vaʼerã tata hendy etéva mbytépe”. Pe añoite kuatiañe’ẽ Tujakue Testaméntope oguerekóva pe ñe’ẽ oñembohasáva “ára” ramo, ha’e Daniel kuatiañe’ẽ. Pe ñe’ẽ “ára” kapítulo mbohapyhápe ohechauka pe mymba marcación oguahẽha. Pe ñe’ẽ “ára” avei ohechauka pe ánhel peteĩha marandu kapítulo irundyhápe, upépe niko oñesimbolisa Nabucodonosor-pe oñeñandu hag̃ua pe “ára” oútava Tupã huísio rehegua.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Upéi Daniel, hérava Belteshazzar, opyta ñemondýipe peteĩ aravo pukukue, ha iñemoĩrũ okuaveʼẽ chupe pyʼatarova. Upémarõ mburuvicha guasu oñeʼẽ ha heʼi: Belteshazzar, ani pe ke’ẽ térã iñemyesakã nembopyʼapy. Belteshazzar ombohovái ha heʼi: Che ruvicha, toiko pe ke’ẽ umi nde rayhúvape g̃uarã, ha iñemyesakã umi nde rovái-pe g̃uarã. Daniel 4:19.
Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.
Daniel ohechauka vaʼekue Nebucodonosópe pe ñemongetaʼypy Tupã juicio ou hag̃uáre hiʼári, ha upe rire Nebucodonosor omboykévaʼekue. Pe “ára” capítulo irundyhápe, ojepuru jey vove upe capítulope, upéicharõ orrepresenta pe “ára” pe juicio og̃uahẽ hague. Temimoĩmby Millerita rembiasakuepe pe peteĩha “ára” capítulo irundyhápe orrepresentáta pe ángel peteĩha og̃uahẽha ary 1798-pe. Upe marandu oñembopaje oñepyrũrõ guare pe juicio investigativo 22 jasypa 1844-pe. Pe “ára” capítulo irundyhápe haʼe raẽ peteĩ símbolo peteĩ marandu juicio oútava rehegua, ha upéi ojepuru pe símbolo ramo ohechauka hag̃ua pe juicio og̃uahẽma hague. Pe ñeʼẽ “ára” jepuru peteĩha orrepresenta 1798, ha pe ángel peteĩha og̃uahẽha; ha pe jepuru mokõiha orrepresenta 22 jasypa 1844, ha pe ángel mbohapyha og̃uahẽha.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Upe ára oñekumpli pe mba’e he’íva Nabucodonosor rehe: ha’e oñemosẽ yvyporakuéragui, ha ho’u ñana vakaicha, ha hete oñemokỹi yvágagui oguejy hag̃uáicha ysapy reheve, peve hi’áva okakuaa taguatopepoicha, ha ipysãnguéra guyra pysapẽicha. Daniel 4:33.
The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.
Upévare, pe “ára” irundyha kapítulope ha’e peteĩ símbolo mokõivéva 1798 ha 1844-pe g̃uarã, ha’éva umi mokõi jehu paha umi mokõi “siete tiempo” ñemaldisión rehegua, Israel retãnguéra yvategua rehe (oñepyrũva 723 ary a.C.-pe) ha yvy gotyogua rehe (oñepyrũva 677 ary a.C.-pe). Umi mokõi ñemaldisión, orrepresentáva dos mil quinientos veinte ary ñemosarambi ha tembiguáipe jejoko, orrepresenta Tupã pochy peteĩha ha paha ojapóva Itavaygua apóstata rehe. Mokõivéva oñepyrũkuri Tupã huísio reheve, ha ipahahára tee orrepresenta pe marandu ñemomandu’a Tupã huísio investigativo og̃uahẽmbotaitéva rehegua, térã pe huísio investigativo og̃uahẽmaha. Mokõive umi huísio, ojehechaukáva umi mokõi “siete tiempo” huísio paha rupive, ojehechauka pe ñe’ẽ “ára” rupive, Daniel irundyha kapítulope.
In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.
Millerita rembiasakuepe, “aravo” ohechauka ñepyrũha pe tembiapo pahápe ára guasúpe ary 1798-pe, upe jave pe ánhel peteĩha og̃uahẽ ramo guare, ha pe mokõiha “aravo” capítulo irundyhápe ohechauka pe tembiapo paha, upe jave pe ánhel mbohapyha og̃uahẽ vaʼekue 22 de octubre de 1844-pe. Pe Millerita rembiapo pe ánhel peteĩhaguigua oñembojevy pe ánhel mbohapyhaguigua rembiapópe; upévare, mokõivéva “aravo” jepuru capítulo irundyhápe avei omarka pe ára paha ary 1989-pe, ha avei pe léi domingo pyaʼe oútava. Pe Millerita rembiapo pe ánhel peteĩhaguigua omombeʼu vaʼekue pe juicio investigador jepeʼa, ha pe ánhel mbohapyhaguigua rembiapo omombeʼu Tupã juicio ejecutivo jepeʼa, ha upéva haʼe peteĩ proceso oñemotenondéva mbeguekatúpe, oñepyrũva pe léi domingo guive, ha osegíva ha ojupi meme ipohyive hag̃ua pe segunda venida de Cristo peve.
We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.
Ñamohendáta pe Daniel mbohapyha kapítulore, ha pe artículo oútavape ñamohuʼãta ñane remiandu pe ñeʼẽ “hour” rehe.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.
Péina, che pomondo pene mondo apytépe ovecha ramo: peiko hag̃ua, upévare, mbói-icha arandu ha pykasu-icha marã’ỹ. Ha peñangareko yvypórare: ha’ekuéra niko pene reraháta mburuvichakuéra rendápe, ha peneinupãta hikuái isinasógape; ha chegui hag̃uére pene reraháta avei governadorkuéra ha mburuvichavete kuéra renondépe, testimónio ramo hesekuéra ha tetã ambuegua kuéra rehe. Ha ára pene entregaha ramo, ani pejepy’apy mba’éichapa térã mba’épa peje va’erã; upe aravópe voi niko oñeme’ẽta peẽme mba’épa peje va’erã. Ndaha’éi niko peẽ peñe’ẽva, pende Ru Espíritu ae hína pe oñe’ẽva pende pype. Ha pe ryvy ome’ẽta pe ryvýpe mano hag̃ua, ha túva pe ta’ýrape; ha ta’ýra kuéra opu’ãta ituvakuéra rehe, ha ojapóta hag̃ua ojejuka chupekuéra. Ha opavave pende rayhúta’ỹ che réra rehehápe; ha pe oaguantáva paha peve, upéva ojesalváta. Ha peẽme pende rapicha vai ramo ko távape, peñani ambue távape; añetehápe ha’e peẽme, ndapeikemo’ãi gueteri Israel tavakuéra rehegua, yvypóra Ra’y ou mboyve. Pe temimbo’e ndaha’éi imbo’ehára ári, ni tembiguái ijára ári. Iporãma pe temimbo’épe oiko hag̃ua imbo’ehára-icha, ha tembiguáipe ijára-icha. Óga járape oñembohéra ramo Belcebú, mboýve piko upéicharõ oñembohérata hóga peguakuérape? Ani, upévare, pekyhyje chuguikuéra; ndaipóri mba’e oñemo’ãmbyva noñemombe’umo’ãiva, ni mba’e kañymby ndojekuaamo’ãiva. Pe ha’éva peẽme pytũmbýpe, upéva peje tesapýpe; ha pe ohendúva peẽme pende apysápe, upéva pemombe’u óga ári guive. Ha ani pekyhyje umi ojukávagui hete, ha ndaikatúigui ojuka pe ánga; pekyhyjeve katu upe ikatúvagui ohundi hag̃ua mokõivéva, ánga ha tete, añaretãme. Mateo 10:16–28.