The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
Nebucodonosor ra’ãnga capítulo irundyhápe iporãiterei. I “siete tiempo”, ohechauka vaʼekue umi ára pukukue paganismo (pe tapiaitegua) ha papalismo (pe ñemongyʼa ñehundi rehegua) opyrũmba hague pe santuario ha pe ehérsito ári.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe peve piko oikóta pe visión oñeʼẽva pe sacrificio ára ha ára rehe, ha pe ñembyai oporomombyrývare, oñemeʼẽ hag̃ua mokõivéva, pe santuario ha pe ehérsito, oñembohasa hag̃ua ipype py guýpe? Daniel 8:13.
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
Pe “ñepyrũha” ha “ehérsito” oñembojere hag̃ua, ojehechaukáva versíkulo 13-pe, orrepresenta umi “siete tiempo” vaʼekue pe ipaháva mokõigui Tupã pochy guasúgui; ha Nabucodonosor rehegua “siete tiempo” orrepresenta umi “siete tiempo” vaʼekue pe peteĩha Tupã pochy guasúgui, hákatu mokõivéva oñerrepresenta peteĩcha peteĩ líneape profétikamente.
And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.
Ha aipysóta Jerusalén ári Samaria sãha, ha Ahab róga aplomada; ha aipe'áta Jerusaléngui opa mba'e peteĩ kuimba'e omopotĩháicha peteĩ plato, omopotĩvo ha ombojerekuévo ijuru yvýre. 2 Reyes 21:13.
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
Daniel kapítulo ocho, ha versíkulo trece, oñe’ẽ Tupã pochy mokõihápe rehe, oguerúva Reino yvýpe guápe Judá ári, oñepyrũva ary 677 a.C. Nabucodonosor rembipuru “siete tiempos”, ohechauka Tupã pochy peteĩha rehegua, oguerúva Reino yvate pegua Israel ári, oñepyrũva ary 723 a.C. Nabucodonosor rembipuru “siete tiempos” he’ise mil doscientos sesenta ary, tekove ñemomba’e’ỹ pagana opyrũ hague pe santuario ha pe hueste ári, upéi katu mil doscientos sesenta ary, papalismo opyrũ hague pe santuario ha pe hueste ári.
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
Papalísmo niko paganis mo’ãnte oñemo’ãva cristianismo rehegua ñe’ẽme’ẽme. “Paganismo oñemboyke karai ype rupi” guáicha, ha’éva. Ndaipóri mba’eve catolicismo-pe ohechauka hag̃ua Cristo térã cristianismo. Yvy tuichakue oikuaa vaekue upe añetegua pytũmby ára rembiasakue rupive, ha 1798 guive, yvy tuichakue hesarái hese. Papado oguereko pe corazón peteĩchagua paganismo ndive. Pe religión ha umi rito umi religión rehegua peteĩchaiténte. Nebucadnesar jehusgakue “siete tiempo” rehegua niko oikova’ekue oñeme’ẽ rupi chupe mymba corazón. Pe mymba corazón oñeme’ẽva’ekue chupe ha’e pe corazón ohechaukáva paganismo religión, taha’e paganismo añetéva térã paganismo oñemo’ãva catolicismo peteĩcha. Hermana White omombe’u Apocalipsis doce-pe pe dragón ha’eha Satanás, ha katu peteĩ sentido mokõihápe ha’e Roma pagana.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upévare, pe dragón tenonderãite ohechauka Satanáspe, ha mokõiháicha, ha’e peteĩ símbolo Roma pagána rehegua.” The Great Controversy, 439.
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
Umi mymba Nebucadnesar orrepresentáva’ekue “siete tiempo” aja, ha’e va’ekue dragón rembigua mymba mil doscientos sesenta ára aja, ha upéi catolicismo rembigua mymba ambue mil doscientos sesenta ára aja. Umi ára paha peve og̃uahẽvo, Nebucadnesar ha’e peteĩ símbolo Estados Unidos rehegua, ipahápe ha’éva proféta japu. Marandu porãite rupive, Nebucadnesar orrepresenta va’ekue dragónpe, mymbápe ha proféta japúpe, umíva niko umi mbohapy pokatu ojapóva Babilonia espiritual, ha omoakãva ko yvy Armagedón peve. Nebucadnesar orrepresenta Babilonia literal, ha upéicha ojepuru chupe símbolo ramo opaite umi mbohapy pokatu rehegua ojapóva Babilonia espiritual umi ára pahápe.
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
Ikatu hag̃uáicha jahechakuaa pe simbolismo ñamyesakãramo vaʼekue, iñimportanteterei ñamoĩ raẽ Nebucodonosor-pe ary 1798-pe, upe ramo oñembopyahu jey iñreino umi “siete tiempo” paha rupi. Romoĩta ko marca de camino Daniel capítulo irundyme, ñañepyrũ mboyve jahasa hag̃ua pe capítulo rupive peteĩ manera sistemáticavévape.
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
Pe “ára pahápe” ary 1798-pe, Daniel kuatiañe’ẽ ojeipe’a hag̃ua, ha upérõ pe kuatiañe’ẽ ombohovái hembipota ogueru hag̃ua tesape oñembohetavéva, oha’ãva, omopotĩva ha omoheñóiva mokõi aty omomba’eguasúva. Daniel kuatiañe’ẽ jeipe’a ohechauka ñepyrũrã pe mbohapy paso rupi ojejapóva jeha’ãrã rape, oñemopyendáva umi añetegua ojehechaukava’ekue upe jave.
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.
Haʼe heʼi: Tereho nde rapére, Daniel; umi ñeʼẽ niko oñemboty ha oñemohuʼã hag̃ua peteĩ séllo reheve ipahaite peve. Heta ojejopotáta, oñemopotĩtaha ha oñehaʼãmbaitaha; ha umi hekoañáva katu ojapóta tekoaña; ha avave umi hekoañávagui noikũmbymoʼãi; umi iñarandúva katu oikũmbýta. Daniel 12:9, 10.
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
Pe lívro oñeñemboty’ỹ hag̃ua, ha upéva oguereko Daniel lívro ha Apocalipsis lívro, iñe’ẽ marandu rehegua rembipota hína oipytyvõ hag̃ua peteĩ generación oikovéva umi tembiasakue ára pe lívro oñeñemboty’ỹ jave. Daniel mokõiha capítulope, ojehechauka mbohapy ára marandu. Peteĩha hína mil doscientos sesenta ary, umi santo tavayguakuéra pokatu oñemosarambíva’erã hague.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Ha nde, Daniel, emboty nde ñe'ẽnguéra ha embyti pe kuatiañe'ẽ pe ára paha peve: heta oikóta ojevy ha oho, ha arandu hetavéta. Upéi che Daniel ama'ẽ, ha péina ápe, mokõi ambue oñembo'y, peteĩ ysyry rembe'y ko gotyo, ha ambue katu amo gotyo ysyry rembe'ýpe. Ha peteĩ he'i pe kuimba'épe ao líno reheguáva omondévare, oĩva ysyry y ári: Mbovy arýpa ohasáta ko'ã mba'e hechapyrãva paha peve? Ha ahendu pe kuimba'e ao líno reheguáva omondéva, oĩva ysyry y ári, omopu'ãvo ipo akatúa ha ipo asúpe yvága gotyo, ha oñe'ẽ mbaretépe pe Oikovéva opa ára guarã rérape, he'ívo péva oikótaha peteĩ ára, mokõi ára ha mbyte; ha oikopa vove omyasãi hag̃ua pe pu'aka tavaygua marangatu rehegua, opa ko'ã mba'e oñemohu'ãta. Daniel 12:4–7.
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
Mokõi ambue ára profétika capítulo doce-pe oĩva ha’e mil dosientos noventa ára ha mil tresientos treinta y cinco ára.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.
Ha ahendu, ha naikũmbýi: upémarõ aime, Che Ruvicha, mba’épa ipaháta ko’ã mba’e? Ha he’i chéve: Tereho nde rape, Daniel; ko’ã ñe’ẽ niko oñemboty ha oñesella hag̃ua ára paha peve. Heta oñemopotĩta, oñembo morotĩta ha oñeha’ãta; ha umi iñañáva iñaña meméta: ha avave umi iñañávagui noikũmbymo’ãi; umi arandu katu oikũmbýta. Ha pe ára ojeipe’átava guive pe sacrificio ára ha ára guáva, ha oñemopu’ã pe mba’e vai oporombyaíva, ohasáta mil mokõi ciento noventa ára. Ojehovasáva pe oha’arõva ha oguahẽva mil trescientos treinta y cinco ára peve. Daniel 12:8–12.
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
Umi versíkulope, “ara paha” oñeñeẽ hese mokõi jevy ha oñemyesakã mba’éichapa ha’e pe punto umi ñe’ẽ Daniel rehegua ojepe’átahápe ijyke guive. Umi ñe’ẽ ha’éva pe mba’e ojepe’átava “ara paha”pe ha’e umi mbohapy período profético: mil doscientos sesenta (peteĩ ára, ára kuéra ha mbyte), mil doscientos noventa, ha mil trescientos treinta y cinco. Mokõi umi mbohapy período apytégui oñemyesakã “ára” ramo. Mokõi umi mbohapy apytégui opa kuri ary 1798-pe, ha pe mbohapyha opa kuri 1843 pahaitepe. Ha’e 1843 pahaitepe voi, pórke pe versíkulo he’i: “ovy’a pe oha’arõva ha oguahẽva peve…”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
Pe ñe’ẽ “ou” he’ise opoko. Ojehovasáke, upévare, pe oha’arõva, ha avei opokóva ára peteĩha 1844-pe. Pe ára oñembotapykuévo pe parávola rehegua pa virhén rehegua oñepyrũ pe peteĩha ñembyasy Miller guápe, ha upe ñembyasy og̃uahẽkuri pe ára pahaitépe 1843-pe; ha pe ára pahaitéva 1843-pe opoko pe ára peteĩhaite 1844-pe. Pe jehovasa oúva pe oha’arõvape oñepyrũkuri pe ára oñembotapykuévo oñepyrũrõ guare pe peteĩha ñembyasyme.
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
Koʼã versíkulope oĩ heta mbaʼe gueteri oñembohováivaʼerã, ha katu pe punto jahesarekohápe koʼápe haʼe Daniel rembiapo profétiko. Daniel kuatiañeʼẽ rembipota, Daniel ohechaukáva pe pasáhepe, haʼe omoheñói hag̃ua peteĩ proceso de prueba mbohapy jekuáivo pe kuatiañeʼẽ ojeipeʼa hag̃ua iséllogui. Daniel-pe oñeñeʼẽ vaʼekue toho hape hag̃uáicha pe ára paha peve, upe jave pe kuatiañeʼẽ ojeipeʼa vaʼerã iséllogui. Pe kapítulo paha omombarete mbaʼépa oikóta og̃uahẽvo pe ára paha.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Ha nde tape pehóke pe ipaha peve; nde ningo repytuʼúta, ha repuʼãta nde rérarãme ára paha pe. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Pe lívro Daniel rehegua oñemohendavaʼerã ikúvape umi ára profétiko Daniel reheguáva pahápe.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Ñandejára ome’ẽ ramo peteĩ kuimba’épe tembiapo hag̃ua ijojaha’ỹva, ha’e oĩva’erã ipóstepe ha hendápe, Daniel ojapo haguéicha, oĩ hag̃uáicha oñembosako’íva ombohovái hag̃ua Ñandejára renói, ha oĩ hag̃uáicha omohu’ã hag̃ua Ijehupytyrã.” Manuscript Releases, volúmen 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
Ipaha opaha rupi, ary 1798-pe, Daniel opyta pe suerte orekóvape, upéva oñemombe'u versíkulo trese-pe kóicha: “ára pahaite peve”. Nabucodonosor oñemosẽmbyre “siete tiempo” aja opaha ohechauka 1798, pórke upéva opa “ára pahaite peve”.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Ha umi ára pahápe che, Nabucodonosor, amopuʼã che resa yvágare, ha che arandu ojevy chéve; ha amombaʼeguasu pe Yvatevévape, ha amombaʼe ha amoporã pe oikovéva opa ára g̃uarã, imburuvicha hag̃ua niko opa ára pegua, ha heko hag̃ua mburuvicha guasu opa ñemoñare rupi: ha opa umi oikóva ko yvy ape ári oñeñandu mbaʼeve hag̃uáicha; ha haʼe ojapo hembipota heʼiháicha yvága ehérsito apytépe, ha umi oikóva ko yvy ape ári apytépe avei; ha avave ndaikatúi ojoko ipo, térã heʼi chupe: “Mbaʼépa rejapo?” Upérõite che akã porã ojevy chéve; ha che rréino mimbipa rehehápe, che yvatekue ha che resape ojevy chéve; ha che ñemoñeʼẽhára ha che karai kuéra cheheka jey; ha añemopyenda jey che rréinope, ha tuichaiterei hag̃ua mburuvicha guasu oñembojoapy chéve. Koʼág̃a che, Nabucodonosor, amombaʼeguasu, amopuʼã yvate ha amombaʼe pe Yvága Ruvichápe, opa hembiapo niko añetegua, ha tape kuéra hína tekojoja; ha umi oguatáva jejeroviapýpe haʼe ikatu omomirĩ. Daniel 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
Ñe’ẽjoaju “ára pahápe” ohechauka pe ára paha ary 1798-pe. Upe jave Nabucodonosor oñemoĩ mbarete itetãme, ha upéva ndahaʼevéima umi mymba rembiasakue paganísmo ha papalísmo rehegua. Upérõ Nabucodonosor ohechauka peteĩ kuimbaʼe oñekonvertipaite vaʼekuépe, ha upéicha rupi ohechauka pe yvy mymba Biblia marandu hag̃uápe oñepyrũ vaʼekue ogoverna ary 1798-pe, ha oñepyrũ peteĩ ovecha raʼyicha, jepe oĩ vaʼekue ipype ipahápe oñeʼẽ hag̃ua peteĩ dragónicha. Haʼe ohechauka pe yvy mymba ogovernátava setenta arýpe, simbóliko hag̃ua, oñembotývo Isaías mokõi paapy, péicha avei itetã tee ogoverna haguéicha setenta ary tee. Pe simbología ningo “ndoikovéi ojavy hag̃ua.”
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
Nabucodonosor ohechauka peteĩ joaju maranduhára rehegua umi mbohapy pu’aka apytépe ojehechaukáva Apocalipsis, capítulo doce ha trece-pe. Upépe ojeherói chupekuéra dragón, mymba guasu yguagua ha mymba guasu yvy rehegua. Apocalipsis dieciséis-pe ojehechauka chupekuéra umi mbohapy pu’akarã omoñepyrũva yvórape Armagedón-pe. Nabucodonosor “siete tiempos” ombojoaju umi mbohapyve mymba guasúpe, Babilonia tee ohechauka rupi Babilonia espiritual-pe, ha upe peteĩ línea profecía rehegua oĩva Daniel kuatiañe’ẽme oñemotenonde jey Apocalipsis kuatiañe’ẽme, mokõive kuatiañe’ẽ ojoajúgui ojuehe omoguahẽ hag̃ua teko porãite.
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
Nabucodonosor ohechauka 1798 ary peteĩ joaju maranduhára ramo pe teju jagua, pe mymba ha pe maranduhára japu apytépe. 1798 ha’e vaekue “paha ára” pe ángel peteĩha marandupeg̃uarã ha pe tembiasakue Millerita-pe g̃uarã. William Miller oñemboguata vaekue omoĩ hag̃ua opaite imboheko maranduhararegua iñakãrapu’ã rehegua ári, ohechakuaa rupi pe teju jagua paganismo rehegua ha pe mymba catolicismo rehegua; ha katu ndohechái vaekue Tetã Joapykuéra ha’eha pe mymba yvygua ha pe maranduhára japu. Ha’e ikatu vaekue ohecha pe tembiasakue oĩva “paha ára” mboyve 1798-pe, ha pe tenonderã gueteri ha’eva’erã kuri tenonderã. “Paha ára” 1989-pe, upérõ ojekuaáta va’erãmo’ã umi mbohapy pokatu.
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
Pe ojepe’a hag̃ua marandu profético ohechakuaa hag̃uáicha pe dragón ha pe mymba ñarõ vaíva ary 1798-pe, ojehechauka pe ysyry Ulái rupive, umi kapítulo siete, ocho ha nueve-pe. Pe ojepe’a hag̃ua marandu profético ohechakuaa hag̃uáicha pe dragón, pe mymba ñarõ vaíva ha pe proféta japuha ary 1989-pe, ojehechauka pe ysyry Hiddekel rupive, umi kapítulo diez, once ha doce-pe. Nabucodonosor ohechauka pe ñemongu’e ángel peteĩha rehegua oguahẽ va’ekue 1798-pe, ha ha’e peteĩ ta’ãnga Belshasar rehegua, upéva ohechaukáva pe ñemongu’e ángel mbohapyha rehegua oguahẽ va’ekue 1989-pe. Upévare, Nabucodonosor képe mokõiha, pe kapítulo cuatro-pe, ohechauka pe marandu ángel peteĩha rehegua.
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
Nabucodonosor “mokõi jevy mokõi ára” opa “paha ára”pe ary 1798-pe, og̃uahẽvo pe marandu ñemomanduʼa peteĩ huísio oútavare. “Umi ára paha”pe, haʼe oĩ peteĩ kuimbaʼe jevy pyahúva ramo; upévare ohechauka pe hatĩ republicano pe mymba yvy guigua rehegua, haʼe ramo guare ovecha raʼyicha. Upe jave avei ohechauka pe hatĩ protestánte Filadelfiagua pe mymba yvy guigua rehegua.
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
Ha’e rupi Babilóniape pe mburuvicha guasu peteĩha, ha’e ohechauka Belshazzar-pe, pe mburuvicha guasu paha Babilóniapegua. Ijovake ojehechauka va’ekue Nimrod rovake rupive, ha upe rire ohechauka Belshazzar rovake. Ijovake orrepresenta va’ekue pe ñepyrũ ojejapóva pe huísio investigativo-pe 22 jasypa 1844-pe.
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
Mburuvicha Nabucodonosor, opaite tavayguápe, tetãnguéra ha ñe’ẽnguéra oikóvape opa yvy ape ári; py’aguapy toñemboheta pene rendápe. Che ahechakuaa porã amombeʼu hag̃ua peẽme umi techaukaha ha mbaʼe hechapyrãva Tupã Yvate hag̃ua ojapo vaʼekue cherehe. ¡Mbaʼe tuichaite niko umi techaukaha orekóva! ¡ha mbaʼe ipuʼakaitéva umi mbaʼe hechapyrãva! Ijapokuaaha haʼe peteĩ rréino opaʼỹva, ha ipoguýpe ojejokóva ohasa generación guive generación peve. Che Nabucodonosor aimekuri pyʼaguapýpe che rógape, ha añakãrapuʼã porã che mburuvicha róga guasúpe; ahecha peteĩ ke hag̃ua chekyhyje hag̃ua, ha umi che remiandu che tupápe ha umi che akãme ajehecháva chemondýi. Daniel 4:1–5.
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
Pe kéicha omoĩ vaʼekue kyhyjépe Nabucodonosorpe, ha pe ta’ãngaa’y rehegua pe kéichagui ohechauka pe marandu porã opa ára g̃uarã pe ánhel peteĩhágui, omandáva yvypórape “okyhyje hag̃ua Tupãgui”.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Ha ahecha ambue ánhel oveve yvágare mbytépe, oguerekóva pe marandu porã opa ára guarã omombeʼu hag̃ua umi oikóvape yvy ape ári, opa tetãme, teʼýipe, ñeʼẽme ha tavayguakuérape, heʼívo hatã vozpe: Pekyhyje Tupãgui, ha peime hag̃ua chupe mborayhu ha ñemombaʼe; og̃uahẽma niko iñehusgaha ára; ha peadora pe ojapóvape yvága, yvy, para ha ysyry ykua. Apocalipsis 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
Pe evanhélio opa hag̃uagua ha’e peteĩ marandu mbohapy jepytasópe guare; pe peteĩha jepytaso, ojehechauka hag̃uáicha pe ánhel peteĩhame, ha’e ñañemongyhyje Tupãgui; pe mokõiha jepytaso ha’e jaheja hag̃ua chupe mborayhu ha ñemomba’e guasu; ha pe mbohapyha ojehechauka Ijovayhu renda ára rupive. “Mborayhu ha ñemomba’e guasu” ohechauka tekokatu; ha pe mokõiha “eho” Nimrod opu’ã hag̃ua rembiasakuepe ha’e pe távape ha pe tórrepe jehechakuaa hag̃ua imba’e reko. Upéva va’ekue peteĩ huísio porandu hag̃uáva. Tupao ha tetã joajuha ha’e pe mymba ra’anga; ha Nimrod mokõiha jepytaso ha’e kuri ohechauka hag̃ua pe mymba ra’anga, péro pe evanhélio opa hag̃uágui mokõiha jepytaso ogueru Tupã rekokatu ñemomba’eguasu, ndaha’éi Nimrod mba’éva.
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
Nebucodonosor kyhyjeha peteĩ ta’anga pe ñeha’ã peteĩha rehegua, upéicha avei Daniel ojeporavo haguére ndo’úi hag̃ua Babilonia rembi’u, Daniel okyhyjégui Tupãgui. Pe ánhel peteĩha og̃uahẽ va’ekue tembiasápe ary 1798-pe, ha upéi oñemombarete 11 jasypoapy ary 1840-pe. Nebucodonosor képe ohechauka pe marandu peteĩha og̃uahẽha ára paha pe ary 1798-pe.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.
Ahecha peteĩ képe chemongyhyjéva, ha umi che remiandu che tupápe, ha umi che akã jehecha chepy’apy. Upévare ame’ẽ peteĩ ñe’ẽmondo toñembyaty hag̃ua che renondépe opa Babilóniape oĩva arandúva, ikatu hag̃uáicha oikuaauka chéve pe képe he’iséva. Upérõ oike umi mba’epohãha, umi mbyja rechakuaa, umi Caldeoguakuéra, ha umi adivíno; ha amombe’u chupekuéra pe képe; ha’e kuéra katu ndoikuaaukái chéve mba’épa he’ise. Ha ipahaitépe Daniel oike che renondépe, héra Beltesasar, che ruete réra reheháicha; ha ipype oĩ umi tupã marangatu espíritu; ha henondépe amombe’u chupe pe képe, ha’e hag̃ua: Beltesasar, mba’epohãhakuéra ruvicha, aikuaágui umi tupã marangatu espíritu oĩha nde pype, ha ndaipóri ñemimbyi ndepy’apýva, emombe’u chéve umi che képe jehecha ahechava’ekue, ha mba’épa he’ise. Daniel 4:5–9.
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
Pe marandu peteĩha og̃uahẽvo ára paha-pe ary 1798-pe, ojehechaukáva Nabucodonosor kyhyjépe, ohechauka upe punto aravo pe kuatiañe’ẽ Daniel rehegua ojepe’ava’erãhague.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … 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 12:4, 9, 10.
Ha nde, Daniel, emboty nde ñe’ẽnguéra, ha emboja umi kuatiañe’ẽ, pe ára paha peve: heta oguata joa hag̃ua ko’ápe ha amo, ha arandu hetavéta. … Ha he’i: Tereho nde rape, Daniel; umi ñe’ẽnguéra oñembotyma ha oñembojáma pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi iñaña ojapóta mba’e vai; ha avave umi iñañávagui noikũmbymo’ãi; ha umi arandúva katu oikũmbýta. Daniel 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
Pe lívro de Daniel ojeipe’a rire “paha árape”, ojejapukai kuimbaʼekuérape oúvo ohesaʼỹijo hag̃ua arandu jehetave, ha upe ñehenói ipahápe omoheñói mokõi aty omombaʼeguasúva. Peteĩ aty ndaikatúi kuri ontende ha ambue aty katu ikatu. Babilóniape arandúva, ojehechaukáva “umi mágo, umi astrólogo, umi caldeo ha umi adivino” ramo, ndaikatúi kuri ontende; Daniel katu ontende. Babilóniape “arandúva” ndaikatúi kuri ontende, ha upévare ohechauka umi añáme; Daniel katu ohechauka umi arandúvape.
We will continue Daniel chapter four in the next article.
Ñaseguíta Daniel capítulo cuatro rehegua pe artíkulo oúvape.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Umi ndopytáiva Tupa rembiapópe ndorekói principio; hemimo’ã ndaipóri peteĩ tekotevẽme omboguata hag̃ua chupekuéra toiporavo hag̃ua pe oĩporãva opa mba’e oikóva guive. Tupã rembiguái oikuaava’erã opa ára oĩha hikuái Ijapohare resa renondépe. Pe oma’ẽva’ekue Belshazzar karu marangatu’ỹ rehe oĩ ko’ág̃a opa ñane institución-kuérape, comerciante kuatiahaipyhápe, ha tembiapoha ñemimbyryhápe; ha pe po huguy’ỹva katuete ohai hína nde ñemboyke, upéichaite avei ohaíhaguéicha pe huísio pohýi pe mburuvicha ñemoñe’ẽvaihára rehe. Belshazzar ñemboja’o ojehai va’ekue ñe’ẽ tata rupive: ‘Nde reñeha’ãmbyre umi balánsa-pe, ha rejuhu ndaikatúiha’; ha nde neremohu’ãiramo umi nde rembiaporã Tupã ome’ẽva’ekue ndéve, ne ñemboja’o ha’éta upéicha avei.” Messages to Young People, 229.