The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Daniel ha Apocalipsis kuéra peteĩchagua libro, ha upéichaite avei añetehápe Antiguo Testamento ha Nuevo Testamento peteĩchagua libro. Pe gracia ára oñembotýta hag̃uáicha mboyve, Jesucristo Revelación ojeipe’a hag̃ua.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Ha he'i chéve: Ani reñembotyva'erã umi ñe'ẽ ko aranduka marandu porãmegua rehegua; pe ára og̃uahẽma niko. Pe iñinjusto vaekue, ta iñinjusto gueteri; ha pe ky'a vaekue, ta iky'a gueteri; ha pe hekojojáva, toiko hekojojápe gueteri; ha pe imarangatúva, toñemomarangatu gueteri. Ha péina áma, aju pya'e; ha che rembiapoukapy oĩ che ndive, ame'ẽ hag̃ua peteĩteĩme hembiapo he'iháicha. Che hína Alfa ha Omega, ñepyrũha ha paha, peteĩha ha pahagua. Apocalipsis 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
Pe “regla bíblica de primera mención”, ogueraháva ipype pe añetegua peteĩ mbaʼe paha ojehechauka hag̃ua peteĩ mbaʼe ñepyrũ rupive, omombaʼe umi mbohapy kapítulo peteĩha kuatiañeʼẽ Daniel-pe, pórke haʼekuéra hína pe añetegua peteĩha oñemombeʼúva pe kuatiañeʼẽme haʼéva Daniel ha Apocalipsis kuatiañeʼẽnguéra. Jesús hína Alpha ha Omega, upévare pe kuatiañeʼẽ ñepyrũ haʼéva Daniel ha Apocalipsis kuatiañeʼẽnguéra, tekotevẽ ohechauka pe añetegua ojeipeʼáva ségllo-gui ipahápe. Upéicha rupi, peteĩ nivel-pe, pe añetegua ojeipeʼáva ségllo-gui haʼe pe marandu porã opa ára guarã umi ánhel kuéra Apocalipsis catorce pegua.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Jesucristo Revelación, oñembohovái hag̃ua Apocalipsis peteĩha kapítulo peteĩha versículope, ha’e pe marandu oñemombe’úva’erã umi iglésiakuérape pe “ára hi’aguĩ jave”; ha pe ára “hi’aguĩva” Apocalipsis peteĩha kapítulope, tekotevẽ ha’e hag̃ua upe mismo ára “hi’aguĩva”, michĩmi mboyve pe oportunidad de gracia oñemboty Apocalipsis mokõipa mokõiha kapítulope.
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. Revelation 1:1-3.
Jesucristo ñemoherakuã, Tupã ome'ẽ va'ekue chupe, ohechauka hag̃ua hembiguái kuérape umi mba'e pya'e hag̃uáicha oiko; ha ha'e omondo va'ekue ha oikuaauka iñángel rupive hembiguái Juan-pe: upéva oguerova'ekue testimónio Tupã Ñe'ẽ rehegua, ha Jesucristo rembiasa rehegua, ha opa mba'e ha'e ohecha va'ekue rehegua. Ojehovasa pe omoñe'ẽva, ha umi ohendúva ko profesía ñe'ẽnguéra, ha oñongatúva umi mba'e ipype ojehai va'ekue; pórke hi'aguĩma ára. Apocalipsis 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Pe marandu ha’éva pe marandu paha, oñemyesakãva mboyve pe gracia ñemboty, araka’e “hi’aguĩma pe ára,” ha’e pe ama pyahu marandu pe ánhel mokõiha guive ha pe Pyhare Pyte Sapy’a. Ha’e pe añetegua ojoajúva “tembiasakue kañymby” rehe umi Siete Trueno rehegua. Ha’e pe jehechauka “pe poapýva, umi siete apytégui”, ha pe hilo óro ombojoajúva opa ko’ã jehechauka iporãitéva peteĩcha pe ao porãite Cristo tekojoja rehegua ndive, ha’e pe “hepyetereíva” “siete jey,” Levítico mokõipa poteĩme. Daniel kapítulo peteĩ, ha upéi jey, Daniel kapítulo peteĩ guive mbohapy peve, ha’e upe marandu. Pe “ñemimby” kapítulo mokõihápe, upéva avei ha’e upe marandu.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Daniel peteĩha kapítulo ohechauka pe ángel peteĩha marandu, ha upéicha avei opa umi tape rechaukaha profétika umi mbohapy ángel marandupegua ojehechauka háicha pe ángel peteĩha marandúpe, Apocalipsis kapítulo catorce-pe; opa umi tape rechaukaha profétika umi mbohapy marandúpegua ojehechauka avei Daniel, peteĩha kapítulope. Umi mba’eapopykue ha’e pe mbohapy paso pegua jehechapyra rape, upéva Daniel peteĩha kapítulope ohechauka peteĩ tembi’u rehegua jehechapyra ramo, upéi ojejapóva peteĩ jehecha rehegua jehechapyra, ha upégui oguahẽ peteĩ prueba decisiva-pe. Pe peteĩha kapítulo, ojehechávo mokõiha ha mbohapyha kapítulo ndive joajúpe, ohechauka pe tembi’u rehegua jehechapyra; pe mokõiha kapítulo pe jehecha rehegua jehechapyra; ha pe mbohapyha kapítulo pe prueba decisiva. Umi mbohapy ángel marandu Apocalipsis catorcepegua, ha Daniel peteĩha guive mbohapyha peve, ome’ẽ irundy testígo pe mbohapy paso pegua jehechapyra rape rehe.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Daniel aranduku irundyha pohaĩha ohechauka peteĩ línea ipypukuetereíva historia proféticape guarã. Pe línea osẽva ko’ã mokõi kapítulogui oguereko por lo menos seis líneas proféticas iñambuéva. Peteĩ umi líneas proféticas apytégui oñepyrũ ary 723 a.C.-pe, ha osegi pe ley dominical peve. Ambue umi seis líneas apytégui ohechauka historia 1798 guive pe ley dominical peve, ha upe líneape, mbohapy líneas de profecía ojehechauka peteĩchape; pe línea mymba yvy rehegua (Estados Unidos), upéi pe línea asta protestante rehegua ha avei pe línea asta republicana rehegua. Oñondivepa hikuái omopyenda peteĩ línea pohápe oñepyrũvo pe línea profética Estados Unidos rehegua. Upe línea ohechauka oñemboty’ỹha Daniel aranduku kapítulo siete, ocho ha nueve 1798-pe. Ha opa hag̃uáicha pe línea profética Estados Unidos rehegua, osẽ peteĩ línea sextoha, ohechaukáva oñemboty’ỹha kapítulo diez, once ha doce ary 1989-pe.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Yvy meguare mymba ñe’ẽmarandu rehegua ñepyrũ, oñerrepresentaháicha Daniel aranduka irundyha kapítulope, ojehechauka pe símbolo “mokõi poapy ára” rehe; ha upe mymba yvy pegua ñe’ẽmarandu rape paha avei ojehechauka pe símbolo “mokõi poapy ára” rehe. Pe tembiasakue ára pukukue ñepyrũ ha paha, oñerrepresentáva pe jeipe’a rehe kapítulo sietépe, ochope ha nuevépe, avei ojehechauka pe símbolo “mokõi poapy ára” rehe. Pe tembiasakue ára pukukue ñepyrũ ha paha, oñerrepresentáva pe jeipe’a rehe Daniel kapítulo diezpe, oncepe ha docepe, avei ojehechauka pe “mokõi poapy ára” rehe.
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Pe período histórico oñepyrũvaʼekue oñepeʼa hag̃ua Daniel kuatiañeʼẽ mbohapykapy 7, 8 ha 9 “paha ára”pe ary 1798-pe, ipaháva haʼe vaʼekue 1863. Pe período histórico oñepyrũvaʼekue oñepeʼa hag̃ua Daniel kuatiañeʼẽ mbohapykapy 10, 11 ha 12 “paha ára”pe, iñepyrũ haʼe vaʼekue 1989. 1863 guive 1989 peve ojeguereko ciento veintiséis ary. Ciento veintiséis ary haʼe peteĩ décima térã peteĩ dízmo mil doscientos sesenta ary rehegua. Upévare pe número ciento veintiséis haʼe peteĩ símbolo mil doscientos sesenta ary rehegua, umíva ohechaukáva “desiérto”, ha upéva katu, upéi, haʼe peteĩ símbolo mokõi mil quinientos veinte ary rehegua, haʼéva “siete tiempos.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Ko añetegua ohechauka yvy mymba rembiasakue-pe, peteĩha ánhel remýi oñepyrũha guive, ha upéi mbohapyha ánhel remýi opa hag̃uáicha, mokõivéva ojehechauka iñepyrũme ha ipahápe “siete tiempo” reheve. Ha pe aravo pukukue oĩva umi mokõi remýi apytépe, omoĩ joajúvo chupekuéra, avei ojehechauka “siete tiempo” rupive.
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
“Línea ári línea” rembiaporã bíblico’ỹre, koichagua jehechauka ndaikatúi ojehecha ha oñentende; upévare, upe metodología’ỹre, pe kuatiañe’ẽ oñembotyva’ekue ikatu oñeme’ẽ peteĩ tapicha oñemoarandúvape teología arandupýpe, ha upéi ikatu oñeporandu chupe tomyesakã mba’épa he’ise pe kuatiañe’ẽ oñembotyva’ekue. Ijehegui oñemomba’eguasúgui, omombe’úta pe kuatiañe’ẽ oñembotyva’ekue ndaikatuiha oñentende, oñemboty haguére. Upérõ ikatu regueraha upe kuatiañe’ẽ oñembotyva’ekue ha reme’ẽ peteĩva umi ovecha atygui oĩva guýpe ha oñekastra va’ekue upe “arandupyre” poguýpe, ha pe aty, ojepokuaáva okaru hag̃ua pe teólogo ombosako’íva mombe’ugua’u tembi’úre, ndoipotamo’ãi omoĩ porã hag̃ua pe kuatiañe’ẽ oñembotyva’ekue, oikuaágui porãiterei umi teología Sanedrín membrokuaérente oñemoĩ hague ombohovái hag̃ua mba’épa pe añetegua.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Pejepy’ã ha peñemondýi; pesapukái ha pya’e pesapukái; oka’u, ha ndaha’éi víno reheve; oñesũmba, ha ndaha’éi kaguy mbarete reheve. Ñandejára niko omoĩ hag̃ua pende ári peteĩ képe pypuku espíritu, ha omboty pende resa; umi proféta ha pene mburuvicha kuéra, umi ohecháva, umívape ojaho’i. Ha opa visión oiko peẽme guarã peteĩ kuatiañe’ẽ oñembotýva ñe’ẽicha, ha ome’ẽva peteĩ oikuaávape he’ívo: Emoñe’ẽ ko’ãva, ajerure ndéve; ha ha’e he’i: Ndaikatúi amoñe’ẽ, oñembotýgui.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
«Upévare Ñandejára he'i: Ko tetãgua oñemboja che rehe ijuru reheve, ha omomba'e che réra hikuái hẽmbegue reheve; ha katu ipy'a omomombyry chehegui, ha ijerovia che rehegua oje'e chupekuéra yvypóra rembiapoukapy rupive; upévare, péina ápe, ajapóta tembiapo hechapyrãva, peteĩ mba'e porãite ñemondýiva; ha arandu iñarandúva kuéra rehegua oñehundíta, ha akãguapy oikuaa porãva kuéra rehegua oñemokañýta. Ñandejára toñemoĩ vai umi oñeha'ãva omokañy pypuku hag̃ua hembiapo ñemiguáva Ñandejáragui, ha hembiapo oĩ pytũmbýpe, ha he'i: Máva piko ohecha ñandéve, ha máva piko oikuaa ñandéve? Añetehápe, pene rembiapo ojerepa hag̃uáicha oñemomba'étane ñai'ũ apohára ñai'ũicha; piko tembiapo he'íta pe ojapóvape: Nde nerejapói che, térã pe mba'e oñemoheñóiva he'íta pe omoheñóivape: Nde ndereikuaái mba'eve?»
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Opaite ko’ã ñe’ẽ oñemohu’ãta. Oĩ umi nomomirĩiva ikorasõ Tupã renondépe, ha ndoguata mo’ãiva tekoporãme. Oñomi hikuái umi hembipota añetéva, ha oñembojoaju mba’e’apo joajúpe pe ánhel ho’ávandi, ohayhúva ha ojapóva japu. Pe enemigo omoĩ espíritu umi kuimba’ére ikatúvape oipuru ombotavy hag̃ua umi oĩva gueteri pytũmby mbytépe. Oĩ va’ekue ohóma oñemyakãrapu’ã hag̃ua pe pytũmby oguerekóva pu’aka rupive, ha ohejáva pe añetegua jejavy rehehápe. Pe ára profecía ohechaukáva oguahẽma. Jesucristo noñentendéi. Jesucristo ha’e chupekuéra peteĩ mombe’u rei. Ko yvy rembiasakue ko etapa-pe, heta ojapo ku kuimba’e ka’úicha. ‘Pejejoko, ha peñepyrũ pehecha hag̃ua; pesapukái, ha pesapukái; oka’u hikuái, ha ndaha’éi vínogui; oñesũmba hikuái, ha ndaha’éi kaguy mbaretégui. Ñandejára niko oñohẽ pende ári pe ke pypuku espíritu, ha omboty pende resa. Umi proféta ha pene mburuvicha kuéra, umi ohecháva, chupekuéra omo’ã.’ Peteĩ ka’u espiritual oĩ heta ári, umi oimo’ãva ha’eha pe tavayguakuéra oñembotuichátava. Ijerovia rehegua ha’e pe ojehechaukaháicha ko Ñandejára Ñe’ẽme. Ipu’aka guýpe ndaikatúi oguata porã. Ojapo tape ikarẽva heko’ekuéra rape rehe. Peteĩ ha upéi ambue, oñembovyvyipa hikuái peteĩ hendágui ambuépe. Ñandejára oma’ẽ hesekuéra tuicha poriahuverekópe. Pe añetegua rape ndoikuaái kuri. Ha’ekuéra ha’e umi ñemoha’ãnga aranduka rehegua omoheñóiva, ha umi ikatúva ha iva’erã va’ekue oipytyvõ, pe ohecha porãgui espiritual rupive, ha’ekuéra voi oñembotavy, ha omombarete peteĩ tembiapo vai.
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Ko'ã ára pahápe oikóva pya'eterei oñemohenda porãmbáta. Umi ñembotavy espiritista ojehechakuaávo mba'épa añetehápe hikuái,—aña espíritu rembiapo kañymby,—umi ipype oike va'ekue ojoguaíta kuimba'épe iñakã vaicha okañýva.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“Upévare Ñandejára he’i: Ko tetãygua oñemboja che rehe ijuru reheve, ha ipépekuéra chemomba’eguasu, ha katu omomombyryite iñakãguapy chehegui; ha cherehe kyhyje orekóva hikuái niko yvypóra rembiapoukapy oñembo’éva año. Upévare, péina ápe, ajapóta ko tetãygua apytépe peteĩ tembiapo hechapyrãva, peteĩ tembiapo hechapyrã ha ñemondýiva; pórke iñarandu arandukuéra omanóta, ha iñeikũmby kuimba’e iñakãguapývagui okañýta. ¡Aikóne umi oheka pypuku hag̃uáicha omokañy hag̃ua Ñandejáragui iñemoñe’ẽ, ha hembiapokuéra oĩ pytũmbýpe, ha he’i: Mávapa orehecha, ha mávapa oreikuaa! Añetehápe, pendejere vai opa mba’ére oñemomba’éta ñai’ũ ñembyapoha popegua ramo; pórke, ¿ikatúpa tembiapo he’i upe ojapóvape: Nde nderejapói cherehe? térã upe oñemboheko pyre he’i upe omoheko vaʼekuépe: Ndaikatúi reikuaa mba’eve?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Ojechauka chéve ñande jehasápe rohasa hague ha jahasa gueteri ko añetete mba’e reko. Kuimba’ekuéra oguerekova’ekue tuicha tesape ha mba’e porãite privilehio, omoirũ umi tendota ñe’ẽ, umi oimo’ãva ijehe aranduha, umi Ñandejára ovendesi ha omomba’eguasuetereiva’ekue; ha katu ha’ekuéra oipe’a ijehe Tupã po guive ha omoĩ ijehe hikuái enemigo aty apytépe. Yvy tuichakue oñemyenyhẽta japu jeguata porãva reheve. Peteĩ yvypóra akã, omoneĩvo umi japu, omba’apóta ambue yvypóra akãre, umi ombohasáva Tupã añetegua repykuere hepyeteva’ekue peteĩ japúpe. Ko’ã kuimba’e oñembotavýta ángel ho’ava’ekue rupive, ha tekotevẽ ramo jepe opyta haguã ñangarekoha jeroviapýramo, oma’ẽva ánga rehe, umi ome’ẽva’erãicha cuenta. Ha’ekuéra omoĩ yvýre iñorairõ rembiporu, ha ojapysaka espíritu ombotavývape. Ombotove hikuái Tupã consejo ha omboyke iñehundikuaa ha iñemoñe’ẽ asy, ha añetehápe oĩ Satanás ykére, ojapysakávo espíritu ombotavývape ha añá rembiguái mbo’epykuérape.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ka’u rekovai ñehẽgua oĩ koʼág̃a yvypóra ári, umi ndovaléi vaʼekue oguata pyryrýi hag̃ua kuimbaʼeicha kaguy mbaretépe okaʼúva guýpe. Tembiapo vai ha mbaʼe vai opaichagua, pokarẽ, ñembotavy ha jeporu hekojojaʼỹva omyenyhẽ ko yvy, heʼiháicha pe mburuvicha opuʼã vaʼekue umi huésio yvagapeguápe.”
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Temimo’ẽmby ojevyta. Ikatu amombeʼu mbaʼépa oikóta koʼẽrõite, ha katu gueteri ndahaʼéi ára. Omanóva rete raʼanga ojehechaukáta, Satanás rembiapo ñembotavy porã rupive, ha heta oñemoirũta pe ohayhúva ha ojapóva japúpe. Ahechauka ñande tavayguakuérape ñande apytépe voi oĩtaha umi ojepeʼáva jeroviágui, ha ohendutaha espíritu ombotavývape ha añáre omboʼéva, ha hesekuéra rupi añetegua oñeñeʼẽvaíta.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Daniel peteĩha kapítulo, ohechaukáva pe peteĩha ánhel marandu oĩva Apocalipsis catorce-pe, ojoajúma pe yvy mymba rembiasakue ñepyrũ ndive. Daniel peteĩha, mokõiha ha mbohapyha kapítulo, ohechaukáva umi mbohapy ánhel marandu oĩva Apocalipsis catorce-pe, ojoajúma Estados Unidos paha ndive. Nabucodonosor ohechauka pe peteĩha ánhel rembiasakue ha Daniel peteĩha kapítulo. Belsasar ohechauka pe mbohapyha ánhel rembiasakue ha Daniel peteĩha guive mbohapyha kapítulo peve.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babilonia mburuvicha pahapegua peve, ha’etéicha peteĩ ta’ãngamýiramo iñepyrũhaguépe guápe avei, og̃uahẽ kuri ñehundi Tembiecharã Yvagagua guive: ‘Nde, mburuvicha guasu,... ndéve oñeñe’ẽma; ne rréino ojeipe’áma ndehegui.’ Daniel 4:31.” Profetas y Reyes, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Ñamombýta ñande estudio Nabucodonosor ha Belsasar rehegua pe artículo oúvape.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belsasar, oñemondýigui ko ta’ãnga rupive ohechaukáva Tupã pokatu, ohechaukávo oreko hague peteĩ testígo, jepe ndoikuaái haguéicha, oreko vaʼekue heta oportunidad tuicháva oikuaa hag̃ua Tupã oikovéva rembiapo, ha Ipokatu, ha ojapo hag̃ua Ivoluntad. Haʼe oñemombaʼeguasu vaʼekue heta tesape rehe. Itamói, Nabucodonosor, oñeʼẽmboypy vaʼekue chupe pe ivaíva rehe oguerútava hesaráiramo Tupãgui ha omombaʼeguasúramo ijupe. Belsasar oikuaa vaʼekue oñemosẽ hague chupe yvyporakuéra apytégui, ha oñemoirũ hague mymbakuéra ñúmegua ndive; ha koʼã mbaʼe, oikovaʼerãva kuri temimboʼe ramo chupe guarã, haʼe omboyke, ku ndoikói vaʼerãicha arakaʼeve; ha osegi ojapojeyvo itamói angaipa kuéra. Haʼe oñembopyʼaguasu ojapo hag̃ua umi tembiapo vai oguerúva Tupã rembiapoukapy Nabucodonosor ári. Ojehusga vaʼekue, ndahaʼéi año piko haʼe voi ojapo haguére ivaíva, síno avei ndoipurúi haguére umi oportunidad ha katupyry, oñembokakuaáramo, ikatúva omboguata chupe tekojojápe hag̃ua.” Testimonies to Ministers, 436.