“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . 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.’ Revelation 1:1–3.
“Ministeriokuéra ha tavayguakuéra he’i vaekue Daniel ha Apocalipsis profesiakuéra ha’eha peteĩ misterio ndaikatúiva oñentende. Péro Cristo ombohape hemimbo’ekuérape maranduhára Daniel ñe’ẽnguéra gotyo, umi mba’e oikótava hi’árape rehegua, ha he’i: ‘Oimeraẽ omoñe’ẽva, toikũmby.’ Mateo 24:15. Ha pe je’e Apocalipsis ha’eha peteĩ misterio ndaikatúiva oñentende, oñembohovái pe kuatiañe’ẽ réra tee rupive voi: ‘Jesucristo revelación, Tupã ome’ẽ vaekue chupe, ohechauka hag̃ua hembiguáikuérape umi mba’e pya’etéma oikova’erã.... Ojehovasáva pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽnguéra, ha oñongatúva umi mba’e ipype ojehaíva; pe ára hi’aguĩgui.’ Apocalipsis 1:1–3.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
“He'i maranduhára: ‘Ojehovasáva upe omoñe'ẽva’—oĩ umi ndomoñe'ẽséiva; pe jehovasa ndaha'éi chupekuéra guarã. ‘Ha umi ohendúva’—oĩ avei umi ndoipotái mba'eve ohendu umi profesía rehegua; pe jehovasa ndaha'éi ko atýpe guarã. ‘Ha oñongatúva umi mba'e ojehaíva ipype’—heta oĩ nohenduséiva umi ñeñemongeta ha mbo'epy oĩva Apocalípsispe. Avave ko'ãvagui ndaikatúi he'i pe jehovasa oñeprometéva imba'eha. Maymáva opukáva profesía rembiapokuére, ha oñembohorýva umi símbolo ko'ápe hekojojaha'ỹme oñeme'ẽva, maymáva ndoipotáiva omoambue hekove ha oñembosako'i Yvypóra Ra'y ou hag̃ua, ndohupytymo'ãi jehovasa.”
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Ñanepyrũ hag̃ua pe Espíritu Ñe’ẽme’ẽ rembikuaare, mba’éicha piko kuimba’ekuéra oñembopy’aguasu ombo’e hag̃ua pe Apocalipsis ha’eha peteĩ misterio, ndaikatúiva yvypóra akã oikũmby? Ha’e peteĩ misterio ojehechauka hag̃ua, peteĩ kuatiañe’ẽ ojepe’a va’ekue. Pe Apocalipsis ñemoarandu ogueraha akãgui Daniel maranduhai’ẽnguéra gotyo, ha mokõivéva ome’ẽ ñembo’e porãite, Tupã ome’ẽva yvypórape, umi mba’e oikótava ko yvy rembiasakue paha gotyo rehe.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
Pe “estudio del Apocalipsis” ombohape pe apytuʼũ umi profecía Daniel reheguápe. Oĩ tapicha ohecháva profecía Daniel arandukápe añoite. Péro Daniel ohechauka mokõi línea añetegua, ha umi añetegua ohechaukáva iprofecíakuéra hína umi poteĩ kapítulo pahague iñarandukápe. Umi seis kapítulo peteĩha ohechauka profecía taʼangaháicha, ha hetavérupi gueteri ndojekuaái. Jahesaʼỹijo mboyve umi seis kapítulo peteĩha Daniel-peguápe, ñamyesakãta mbaʼérepa añetehápe oĩ mokõi profecía añoite ojehechaukáva umi poteĩ kapítulo pahague Daniel arandukápe. Hermana White ohechauka umi mokõi profecía oñeʼẽvo umi mokõi ysyry guasu Shinar-pegua rehe. Ñamoneĩ jave pe simbolismo haʼe omohendáva, jajuhu pe llave jahecha hag̃ua mokõi, ha mokõi añoite, profecía umi poteĩ kapítulo pahague Daniel arandukápe.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Pe tesape Daniel oguerova'ekue Tupãgui ome'ẽmboyve ko'ýte hag̃ua umi ára pahápe guarã. Umi visión ha'e ohechava'ekue ysyry Ulai ha Hiddekel rembe'ýpe, umi ysyry guasu Shinar pegua, ko'ág̃a oikohína ihupytymbápe, ha opaite mba'e oñemomarandúva ojehu hag̃ua pya'eite.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Pe visión kapítulo poapy rehegua oñeme’ẽ vaʼekue ysyry Ulái ykére.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Mburuvicha guasu Belsasar oguapy mburuvicharã mbohapyha ary aja, peteĩ visión ojechauka chéve, chéve Daniel-pe, upe ojechauka vaʼekue chéve tenonderã rire. Ha ahecha peteĩ visiónpe; ha oiko ahechávo, aime hague Susán pe óga guasúpe, oĩva Elam provincia-pe; ha ahecha peteĩ visiónpe, ha aime ysyry Ulai ykére. Daniel 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
Roñenohẽ rire pe párrafo Testimonies to Ministers-gui, pehẽngue kuñakarai White he’i hague “pe Ulai ha Hiddekel” rehe ha ombohéra chupekuéra “pe ysyry guasu Shinar-pegua”, roikytĩhína kuri upe párrafo peteĩva umi comentario iñimportantevévagui oñeikũmby hag̃ua Daniel ha Revelation kuatiañe’ẽ Sister White jehaipýpe. Pe pasáhepe ha’e he’i: “Tekotevẽ oñehesa’ỹijove hetaiteve Ñandejára Ñe’ẽ; ko’ýte Daniel ha Revelation toñeme’ẽ chupekuéra atención araka’eve’ỹrõ guare ñane rembiapokue rembiasápe.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Ñahesaʼỹijo hag̃ua mokõi téra ypyite ñande jahechakuaa vaʼekue Daniel kapítulo poapy guive, umíva omeʼẽ mokõi testígo hyepypegua peteĩ mbaʼe rehe ojehecháva jepi ndoguatái hag̃ua. Daniel heʼi: “Mburuvicha guasu Belsasar arýpe mbohapýhame che rehe ojekuaa peteĩ visión.” Upéi ombojoapy: “upe ojekuaa vaʼekue chéve ypy guive rire.” Ko téra ikatu oñentende mokõi hendáicha, ha mokõivéva ogueru peteĩ conclusión peteĩchanteva.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Pe ánhel Gabriel vaekue pe oguerúva Daniel-pe tesape profétika, ojapo haguéicha opa proféta ndive, ha'e oikégui Satanás rendaguépe yvágape tesape rerahaha ramo. Kóva he'ise opa tembiapoukapy profétika ojejuhúva Ñandejára Ñe'ẽme oisãmbyhy hague Gabriel. Taháke Daniel ontende térã nahániri, pe capítulo ocho versículo peteĩme, ndaha’éi año pe ohechauka peteĩ jehechakuaa profétika iñimportánteva, ha katu ome’ẽ avei mokõi testígo pe jehechakuaa profétika iñimportántevape pe versículope. Pe Daniel ohai va’ekue versículo peteĩme, ha’e hína ha’e ojapohague peteĩ visión mboyve pe visión orresivíva va’ekue río Ulai ypýpe. Pe visión río Ulai ypýpe ou va’ekue Belsasar arýpe mbohapyhápe. Pe visión, pe visión río Ulai ypýpe mboyvegua, ou va’ekue Belsasar arýpe peteĩhápe.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Pe rire peteĩha Belsasar, Babilóniape mburuvicha guasu, Daniel oreko vaekue peteĩ kéra ha iñakãme jehechauka kuéra ikérape oĩ aja; upéi ohai upe kérape, ha omombeʼu umi mbaʼe guasu mbykymi. Daniel 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
pe capítulo ocho-pe versículo peteĩme, Daniel ohechauka haʼe avei oreko hague peteĩ visión Belsasar arýpe peteĩha, heʼígui: “upe ojehechaukáva chéve tenonderãme rire.” ¿Piko pe visión Ulai rehegua ojehechauka pe visión Belsasar arýpe peteĩha rire, térãpa pe visión ojehechauka pe peteĩha mokõi visión paralela apytégui rire? Mokõivéva mbohovái hekopete. Pe visión ysyry Ulai rehegua haʼe upeichaite pe visión capítulo siete-pegua. Gabriel oipuru hína pe principio profético “jey ha tuichave hag̃ua”, ha upe jave avei pe norma heʼíva mokõi testimonio rupive oñemopyenda peteĩ mbaʼe. Mokõive visión oñeʼẽ umi reino kuéra rehe oñemombeʼúva profecía bíblica-pe.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Pe visión kapítulo siete-gua ohechauka umi rréinope mymba ñarõramo, péicha omomba’eguasu ha omoĩva’ekue chupekuéra imbarete sivíl rehegua ñemohendápe. Pe visión kapítulo ocho-gua ohechauka umi mismo rréinope símbolo-kuéra rupive Ñandejára santuario servicio-gui, jepémo káda peteĩ umi símbolo santuario servicio-gua oñembyai hag̃uáicha ojejapo hag̃uáicha, ikatu hag̃uáicha ohechauka peteĩ ñemomba’e gua’u. Daniel ocho ohechauka umi mismo rréinope pe visión kapítulo siete-peguaicha, ha katu omoĩ umi rréinope isituación relijiósa-pe.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Pe visión Uláipegua, Daniel arandukaapy 8-pe oje’e jey ha oñembohetave pe visión arandukaapy 7-peguágui. Arandukaapy 7 ohechauka pe aspecto sivílva umi reino-kuéra profecía bíblicape guare, ha arandukaapy 8 ohechauka pe aspecto religioso umi reino-kuéra profecía bíblicape guare. Kóva ojehechakuaávo, ikatu upéicharõ oñentende porã arandukaapy 7 ha 8 ha’eha peteĩchagua visión. Arandukaapy 9-pe katu Gabriel ou ome’ẽ hag̃ua pe ñemyesakã pe elemento ára rehegua pe visión arandukaapy 8-peguápe. Upévare, pe visión Uláipegua orrepresenta Daniel arandukaagui umi arandukaapy 7, 8 ha 9. Upéi pe ysyry Hiddekel oñemoinge arandukaapy 10-pe.
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. 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, 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. Daniel 10:1–4.
Ciro, rréi Pérsiagua mburuvicha, mbohapyha áñope peteĩ mba’e ojehechauka Daniélpe, héra va’ekue Beltesasar; ha upe mba’e añetegua va’ekue, ha pe ára ojehepyme’ẽva pukueterei va’ekue: ha’e oikuaa upe mba’e, ha oreko arandu pe visión rehegua. Umi árape che Daniel aime va’ekue chepy’aro mbohapy semána pukukue. Ndakarúi mbujape he’ẽ porãva, ni so’o ni víno ndouikéi che jurupe, ha ndajejohéi mba’e asýi reheve ni peteĩ hendáicha, peve oñemohu’ã mbohapy semána pukukue. Ha peteĩha jasype, irundy ha mokõi áraha peve, aime aja pe ysyry guasu ykére, hérava Hiddekel. Daniel 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Pe visión ysyry Hiddekel rehegua omoñepyrũ pe tembiasakue profétika mburuvicha yvate gotyo pegua rehegua. Oñepyrũ Alejandro el Grande rréino oñemboja’óvo, ohechauka mba’éichapa osyry ha ojere upe tembiasakue oúva, ha ipahápe mokõinte opyta oñorairõ hag̃uáva Alejandro el Grande rréino yma guaréva isarambí rire: peteĩ mburuvicha literal sur gotyo pegua oñemoĩ peteĩ mburuvicha literal yvate gotyo pegua rovái. Ipahápe oguahẽ papado rembiasápe, upérõ upéva oiko mburuvicha yvate gotyo pegua espiritual ramo, ha capítulo once pahápe oguahẽ ipahápe, Miguel opu’ã ha yvypóra aravo ñeme’ẽ oñemboty. Pe jehecha hag̃uánte simple ha’e kóva: pe visión ysyry Ulai rehegua ha’e visión hyepypegua Tupã santuario ha ijehérsito rehegua, ha pe ysyry Hiddekel rehegua ha’e visión okápegua Tupã enemigo ha Itavayguakuéra rehegua upe tembiasakue peteĩchahápe. Oipuru pe principio peteĩteĩva ojuhúva Apocalipsis pegua siete iglesias ha siete sellos-pe.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Heta ministerio ndoñeha’ãi omyesakã hag̃ua Apocalipsis. He’i hikuái ha’eha peteĩ kuatiañe’ẽ ndaiporúiva oñeestudia hag̃ua. Ohecha hikuái chupe peteĩ kuatiañe’ẽ oñemboty hag̃uaicha, pype oĩgui ta’ãngamýi ha símbolo-kuéra jehaipyre. Ha katu pe téra voi oñeme’ẽva’ekue ichupe, ‘Apocalipsis,’ ombotovéma upe ñemoĩ hag̃ua. Apocalipsis ha’e peteĩ kuatiañe’ẽ oñembotyva’ekue, ha upéicha avei peteĩ kuatiañe’ẽ ojepe’áva. Omoĩ kuatiare mba’e ojehu hag̃uáva hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra hesakã porã, ndaha’éi mba’e ñemimby ha ndaikatúiva oñentende. Ipype ojejapyhy jey pe marandu profético peteĩchagua oĩva Daniel-pe. Oĩ profesía-kuéra Tupã omombe’u jeýva, upéicha ohechaukávo tekotevẽha oñeme’ẽ chupekuéra tuicha mba’eporã. Ñandejára nombomombe’úi jey umi mba’e ndaha’éiva mba’e guasu.” Manuscript Releases, volúmen 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
Pe tembiasakue hyepypegua ha okápe oikóva, oñemombeʼúva Daniel kuatiañeʼẽme, oñembojoapy jey Apocalipsis kuatiañeʼẽme. Pe tesape maranduhára osẽva koʼã mokõi visión-gui ykére, oĩ avei peteĩ ñeñemombarete tembiapo rape rehegua Biblia ñemyesakãrãme, William Miller omoneĩ vaʼekue, ha upe rire Future for America avei. Ojehecha porãramo, Daniel kuatiañeʼẽ, ha Apocalipsis kuatiañeʼẽ avei, haʼe hína itaju eterei oguerekóva pytyvõrã añetegua pehẽnguekuéra maranduhára ñemyesakã rehegua, Biblia voi ohechaukáva ipype.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Pe Ulai oikóramo pe téma hyepypegua ha pe Hiddekel oikóramo pe okapegua, avei ohechauka mokõi profecía ojeipe’ava’erãva “paha ára”pe. Pe Ulai ojeipe’a kuri “paha ára”pe ary 1798-pe, ha pe Hiddekel ojeipe’a kuri “paha ára”pe ary 1989-pe, upe jave, Daniel kapítulo once, versículo cuarenta-pe oñemombe’uháicha, umi tetã orepresentáva pe Unión Soviética yma guarépe oñembyai ha ojeity papado ha Tetã Unidos rupive.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Ojehechakuaa vove ko'ã mba'e añetéva, ikatu avei ojehechakuaa umi mokõi visión añetehápe peteĩnteha visión, peteĩchagua umi siete iglésia rembiasakue profético ha umi siete sello ohechaukaháicha pe mismo rembiasakue profético. Upérõ umi mokõi visión oiko tape ramo Ñandejára oipuru va'ekue pe movimiento yma guarépe pe ángel peteĩháva rehegua, ha pe Ñandejára oipurútava pe movimiento ko'ág̃agua ha oútavape pe ángel mbohapyháva rehegua, omoheñói hag̃ua peteĩ proceso de prueba oñemohendaháicha Daniel capítulo doce, versículo nueve ha diez-pe.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he’i: Tereho nde rape, Daniel; umi ñe’ẽ oñembotypa ha oñemboty hag̃ua sello reheve pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãmbaitéta; ha umi heko vaíva ojapóta teko vai; ha avave umi heko vaívagui noikũmbymo’ãi; umi iñarandúva katu oikũmbýta. Daniel 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
Techapyrã ramo pe Hiddekel ojepe’a jeyhague rehe 1989-pe, ehecha mba’épa he’i va’ekue inspiración.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Pe Revelaciónpe opaite Biblia aranduku oñembyaty ha oñemohu’ã. Ko’ápe oĩ Daniel aranduku rembiapokue mokõiháva. Peteĩva ha’e peteĩ profesía; ambuéva peteĩ revelación. Pe aranduku oñembotýva ndaha’éi Revelación, síno upe Daniel profesía pehẽ iporãva ára pahápe g̃uarã. Pe ánhel he’i: ‘Ha nde, Daniel, emboty umi ñe’ẽ, ha emboja pe aranduku, pe ára paha peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Mokõivéva, Ulai ha Hiddekel oñe’ẽ umi ára paháre rehe, ha katu Adventismo mante oĩ va’ekue dispuesto omoneĩ hag̃ua 1798 ha’e hague Daniel “ára paha”, upe jave iñembyatyva’ekue va’erã ojeipe’a hag̃ua. Upéicharõ jepe, pe profecía pehẽngue “oñe’ẽva umi ára paháre rehe” añetépe ha’e Daniel kapítulo once pahápe umi seis versíkulo, pórke umi versíkulo opa Miguel opu’ãvo, yvyporakuéra prueba ñemboty jave.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Pe juicio rehegua visión, oñemombeʼuháicha Daniel kuatiañeʼẽ 7, 8 ha 9-pe, oñembotyvaʼekue “ára paha” peve, 1798-pe. Pe tesakã (upe visión Ulai rehegua ojeipeʼa rupi osẽvaʼekue) haʼe vaʼekue marandu pe juicio investigativo ñepyrũ rehegua, ndahaʼéi pe juicio paha rehegua. Pe tesakã ojeipeʼáva visión Hiddekel reheve, ohechauka pe juicio investigativo paha, ha haʼe avei pe pasáhe Daniel-pe orekóva “pe profecía pehẽngue ára paháre oñeʼẽva.”
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Pe jeipe’a ojejapo vaʼekue 1798-pe omoherakuã vaʼekue pe huísio investigativo ñepyrũ. Pe jeipe’a ojejapo vaʼekue 1989-pe omoherakuã vaʼekue pe huísio investigativo ñemboty hi’aguĩmbaitemaha. Alpha ha Omega firma ojehecha hag̃uáicha ndahasýi Daniel kuatiañe’ẽme, ha katu upéva añoite reikuaáramo mba’épa ha reime hag̃uáicha reheka hag̃ua.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Daniel capítulo once, versículo cuarenta y cinco-pe, oñemboty jave pe tiempo de prueba, oñeñongatu Alpha ha Omega réra ñemombe’upy tee. Daniel ñepyrũme ojehechauka porã eterei moõpa opa. Oñepyrũ peteĩ ñorairõ tee reheve Babilonia tee ha Israel tee apytépe, ha Babilonia tee osẽ ipu’akapáva.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Mbohapy ary guive Joaquim, Judá ruvicha guasu, poguýpe ou Nabucodonosor, Babilonia ruvicha guasu, Jerusalénpe ha omoĩ ijerére ñorairõ rupi. Ha Ñandejára ome'ẽ ipópe Joaquim, Judá ruvicha guasu, ha avei peteĩ parte umi tembiporu Tupã róga peguágui; ha'e ogueraha vaekue umi mba'e Sinar retãme, itupã róga peve; ha omoinge umi tembiporu itupã viru renda rógape. Daniel 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Daniel capítulo once, versículo cuarenta y cinco-pe, opa peteĩ ñorairõ espiritual Babilonia espiritual, oñesimbolisáva “mburuvicha guasu yvategua” ramo, ha Israel espiritual, ojehechaukáva “yvyty marangatu hechapyrãva” ramo, apytépe; ha Israel espiritual ipu’aka Babilonia espiritual ári.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.
Ha’e oñotỹta hóga guasu tavernákulo-kuérape yguasu mbytépe, pe yvyty marangatu hechapyrãme; upéicharõ jepe, oguahẽta ipahápe, ha avave ndoipytyvõmo’ãi chupe. Ha upe tiémpope oñembo’ýtane Miguel, pe mburuvicha guasu oñembo’ýva nde retãygua ra’ykuérape g̃uarã; ha oĩta peteĩ jehasa asy araka’eve ndojehecháiva peteĩ tetã oĩ hague guive pe ára peve; ha upe tiémpope nde retãyguakuéra oñereskatáta, peteĩ teĩ ojejuhúva ojehaipyre lívrope. Daniel 11:45; 12:1.
The books of Daniel and Revelation are one book:
Daniel ha Apocalipsis kuatiañe'ẽnguéra peteĩnte kuatiañe'ẽ.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Daniel ha Apocalipsis kuatiañe’ẽnguéra peteĩnte hína. Peteĩva ha’e peteĩ profesía, ambuéva peteĩ revelación; peteĩva peteĩ kuatiañe’ẽ oñembotýva, ambuéva katu peteĩ kuatiañe’ẽ ojepe’áva. Juan ohendu umi misterio umi aratiri he’iva’ekue, ha katu oñemandákuri chupe ani hag̃ua ohai umíva.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Mokõi aranduka, ha’éva peteĩnte aranduka, hína pe tembiapokue yvatevéva ánhel Gabriel ome’ẽva marandu profétiko rehegua. Ahai kóva aikuaa porãiterei hag̃ua pe Gabriel ome’ẽva’ekue Daniel ha Juan-pe ouhague Jesús-gui, ha’e oguerova’ekue Túva-gui. Che rembipota ndaha’éi amomba’eguasu hag̃ua Gabriel-pe, síno amomba’eguasu hag̃ua pe jejekuaa ipypukúva umi prueba ojehechaukáva mokõivéva arandukápe, mba’éichapa pe Alfa ha Omega omohenda va’ekue umi léi profétika interpretación bíblica rehegua, ojehechauka hag̃uáicha umi mokõi arandukápe, ñande jahechasetéramo.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Aipota penemandu’a hag̃ua peẽme, ko’ág̃a peve, che rembipota ha che ñe’intención ndaha’éi aikuave’ẽ hag̃ua peteĩ interpretación umi mokõi profesía rehegua ysyry Ulai ha Hiddekel rehegua. Che rembipota ha che ñe’intención hína amba’apo hag̃ua umi profesía oĩva Daniel kuatiañe’ẽ peteĩha seis kapítulope. Añetehápe, aime añemyesakã hag̃uánte ko mba’e rehe: Daniel ha Apocalipsis kuatiakuéra ikatu hag̃uáicha ha’e umi kuatiañe’ẽ oñemopu’ã porãvéva pypukuetereíva Tupã Ñe’ẽme. Umíva oikuaauka marandu profesiagua, ha upekuévo avei ohechauka Tupã reko, ha upekuévo avei ohechauka umi tembiapoukapy tekotevẽva ojeporu hag̃ua peteĩ tapicha ikatu hag̃uáicha oikuaa umi profesía, ha avei oikuaa hag̃ua Pe Omoĩva’ekue umi profesía.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
Ambue techapyrã umi kuatiañe’ẽ ipypukueterei rehegua ha’e Daniel ohechauka hag̃ua umi “siete tiempo” Levítico mokõipa poteĩme. Pe profesía umi “siete tiempo” rehegua vaʼekue ha koʼág̃a avei oĩ hag̃ua “ita ñepysanga” ramo Tupã tavayguakuérape g̃uarã, yma Israél yma guarépe, pe movimiento Millerita ánhel peteĩha rehegua ryepýpe, ha avei pe movimiento koʼag̃agua ha oútava ánhel mbohapyha rehegua ryepýpe. Peteĩ “ita ñepysanga”, heʼiséva hesakã hag̃uáicha, haʼe peteĩ mbaʼe nde nderechái, jepe oĩ porã hesakã hag̃uáicha nde renondépe. Upévare, reikuaa rire umi “siete tiempo” oĩha Daniel kuatiápe, rehecha oĩha upépe hesakã porã, ha upekuévo rehecha avei oñemokañyha umi oiporavóvape g̃uarã ndohechaséivape.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Oñemokañy mbaʼe peteĩva, oĩramo jepe hesakã hag̃uáicha maymáva renondépe, ñeʼẽtekuaa rehegua rupive, haʼe peteĩ jejapo pypukuetereíva; kóva niko mbaʼe ndaikatúiva oike hag̃ua avave yvypóra omoheñóiva peteĩ novela ñemimbyrypegua ryepýpe. Haʼe peteĩ tembiapojeroviaitéva, pórke oĩ upépe, hesakã porã hag̃uáicha ohechaséva ani hag̃ua oñepysanga; ha katu ndaikatúi ohecha umi oiporavóva oñepysanga hag̃ua. Upéicha, ikatu jaʼe hese “ñemokañy tesarái hag̃uáicha maymáva renondépe”. Kóva ojejapo yvyporareko ha Tupãreko joaju rupive.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Ajapo ko afirmasión, aipota hag̃uáicha ñanemomandu’a ko’ápe, oĩha peteĩ mbo’epy católico Adventismo ryepýpe, por lo menos guive oñepyrũ rire osẽ Questions on Doctrine ary 1957-pe, ha upéva avei omopu’ã hague iñakã tekojoja’ỹva ko movimiento añetegua ko’ág̃agua Future for America ryepýpe. Pe temimo’ã niko kóva: Cristo, iñencarnasiónpe, ndoguerekói hague pe so’o ojapyhyva’ekue María-gui. Añetehápe, umi oguerovia ha omomba’éva ko mbo’epy ndo’eiva’erãi upéicha; upéicharamo jepe, upévaite hína pe ha’ekuéra ombo’éva. Ahenói chupe peteĩ mbo’epy católico, pórke pe ñepyrũmby oje’éva Cristo ro’o ipotĩhague Adán ro’oicha angaipa mboyve, ha’e pe lógica satanás rehegua voi oipurúva pe iglesia católica imbo’epy reheve pe hérava “concepción inmaculada”. Ha nde reikuaa’ỹramo pe mbo’epy pagano hérava “concepción inmaculada”, upéva ombo’e Cristo ro’o oñemoheñói hague peteĩ mba’e hechapyrã’ỹicha, Adán reko yvýpeguáva guývaicha, ha’e ha Eva angaipa mboyve; térã, oje’éicha, Cristo oguereko hague Adán rekotee, ho’a’ỹre guare, angaipa’ỹva. Upéva ombo’e avei María voi oñeme’ẽ hague milagrosamente chupe pe teko so’ogua ho’a’ỹva Adán oguerekova’ekue angaipa mboyve, ikatu hag̃uáicha ha’e oiko peteĩ mba’yru perfecto Espíritu Santo-pe g̃uarã omongakuaa hag̃ua mitã Jesús-pe ipype, heko so’o perfecto ryepýpe.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Añete, umi oĩva Adventísmo-pe ha omotenondéva upe tembiapo’ỹ peteĩchaiteva Jesús ro’o rehegua, ndohechaukái mba’eveichagua milágro María ndive, ha katu omombo jere Hermana White jehaipyre ha la Biblia pegua, ombo’e hag̃ua upe concepto católico peteĩchaitéva. Mba’ére piko ajere sapy’a ha ajei pe ñomongeta Daniels kuatiañe’ẽ rehegua? Ambohováita upéva.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Pe estructura ha diseño milagroso Daniel ha Apocalipsispegua peteĩ joaju humanidad ha Divinidad rehegua rupive. Jesús ha’e Ñandejára Ñe’ẽ, ha la Biblia avei ha’e Ñandejára Ñe’ẽ. Jesús rekotee divína ha humana ojehechauka hag̃ua hekopete la Bíbliape. Umi ñe’ẽ oĩva ipype ha’e divínova ha oguereko pe pokatu apo hag̃uáva omoambue hag̃ua korasõ ha apytu’ũ. Umi ñe’ẽ ha’e upe mbareteete voi omoingove va’ekue opa mba’e tekópe. Péro umi kuimba’e Ñandejára oiporavo va’ekue tembiporu-rõ oñembokuatia hag̃ua la Biblia, opavave va’ekue angaipa apoha. Pe parte humana ko mba’épe ojehechauka yvypóra ho’ávare rupive. La Biblia ha’e peteĩ joaju humano ha Divíno rehegua, ha profetakuéra va’ekue angaipa apohára, opa Adán ra’yicha. Cristo araka’eve ndojapói angaipa apytu’ũme, ñe’ẽme térã tembiapópe. Péro Ha’e niko ogueraha María ro’o irundy mil áño degeneración rire. Añetehápe Ha’e ogueraha rire Adán ro’o yvýpegua michĩvéva Adán angaipa mboyvegua, upéva ojeruréta va’erãmo’ã opa kuatiahaipyre bíblico apohára avei ndaijangaipáiva hag̃uáicha.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
Pe “oñemokañy ojehechaukahápe” umi “siete tiempo” rehegua kuatiañe’ẽ Daniel-pe ojejapo, ndaha’éi añónte umi ñe’ẽ Daniel ohai vaʼekue rupive, ha katu avei umi yvypóra hoʼáva ombohasávaʼekue pe Biblia King James. Umi yvypóra hoʼáva mokõi jey opoko pe kuatiañe’ẽ Daniel rehe, ha pe ojejapóva ndaikatúi vaʼerãmoʼã avave yvypóra ojapo Tupã ñangareko porã ha hekojojávaʼỹre.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Ore artíkulo oúvape ñañepyrũta jahechauka mba’éichapa Tupã Rekove ha yvypóra reko omoĩ kañy hag̃ua “pokõi jey” Levítico mokoĩpa seis-pe ojehecha hag̃uáicha peteĩ tesaráipe Daniel kuatiápe; Tupã niko oikuaa yma guive, ha jepe voi omoheñói upéicha hag̃ua, ikatu hag̃uáicha oiko pe “ita gua’u omoñepysangáva” ramo mokõivévape g̃uarã: umi oĩvape peteĩha ánhel rembiapo ñemongu’épe, ha avei umi oĩvape mbohapyha ánhel rembiapo ñemongu’épe.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Pe tesakã Daniel oguerúva Tupãgui oñeme’ẽ vaʼekue ijojahaʼỹ hag̃uáicha koʼã ára pahápe g̃uarã. Umi visión haʼe ohecha vaʼekue ysyry Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Shinar pegua, koʼág̃a oĩ hína oñekumpli hag̃uáicha, ha opaite mbaʼe oñemombeʼu vaʼekue pyaʼeite oikóta.” Testimonies to Ministers, 112.