Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.
Mokõiha Nebucodonosor ohecháva ha’e pe “ára paha”, upépe mokõi aty ñemomba’eguarã rehegua oñehenói ou hag̃ua oikuaávo pe “arandu hetave” ojepe’áva’ekue 1798-pe. Upérõ Daniel oñembohéra avei Beltesasar, upéicha hag̃uáicha ojehechauka chupe Tupã tavayguakuéra ñemoñe’ẽmeguáva ramo, péva peteĩ téra ñemoambue profétikamente ohechauka hag̃ua peteĩ joaju ñe’ẽmeguáva. Nebucodonosor omoneĩ vaekue Daniel oguerekoha Espíritu Santo oĩha hendive, ha hembiasakue rupi Daniel ndive, opena vaekue “mba’eve ñemimby” ndojepy’apymo’ãiha Daniel-pe; upéicharõ jepe, ko sueño ñemimby ojepy’apymoĩ Daniel-pe.
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. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.
Nde Beltesasar, ipajehéra va’ekue ruvicha, che aikuaa rupi tupãnguéra marangatu espíritu oĩha nde pype, ha ndaipóriha mba’e ñemi ndepy’apyva, emombe’u chéve pe visión kuéra che képegua ahecha va’ekue, ha iñemyesakã. Péicha niko umi visión che akãme che tupa ári: ahecha, ha péina, peteĩ yvyra yvy mbytepe, ha ijyvatekue tuicha. Pe yvyra okakuaa, ha imbarete, ha ijyvatekue og̃uahẽ yvága peve, ha ojehecha opa yvy apýra peve. Hogue porã, hi’a heta, ha ipype oĩ tembi’u opavavépe g̃uarã; umi mymba ñúmegua oguereko kuarahy’ã guýpe, ha umi guyra yvategua oiko hakãnguérare, ha opa tekove oñemongaru chugui. Ahecha umi visión che akãme che tupa ári, ha péina, peteĩ ñangarekoha ha peteĩ marangatu oguejy yvágagui; osapukái hatã ha he’i péicha: Peity pe yvyra, peikytĩ hakãnguéra, pembovo hogue, pemyasãi hi’a; tojei umi mymba iguýgui, ha umi guyra hakãnguéragui. Upéicharamo jepe, peheja yvýpe hapo yvyra rapo ypykue, peteĩ kuatia hierro ha brónce reheve, ñana pyahu ñúme; ha toñakỹsẽ yvága ysapy reheve, ha taime ijahe’opy umi mymba ndive yvy kapi’ipe. Toñemoambue ikorasõ yvypóra mba’égui, ha tome’ẽ chupe mymba korasõ; ha tohasa hi’ári pokõi ára. Ko mba’e ou umi ñangarekohára decreto rupive, ha pe jerure umi marangatukuéra ñe’ẽ rupive; ikatu hag̃uáicha umi oikovéva oikuaa pe Yvatevéva ogovernaha yvypóra rréinope, ha ome’ẽha upéva oipotávape, ha omoĩha hi’ári pe yvypóragui ivevýivape. Ko kéra che, mburuvicha guasu Nabucodonosor, ahecha. Ko’ág̃a nde, Beltesasar, emombe’u iñemyesakã, opa umi che rréino arandúva ndaikatúi rupi oikuaauka chéve iñemyesakã; nde katu ikatu, tupãnguéra marangatu espíritu oĩ rupi nde pype. Upérõ Daniel, héra Beltesasar va’ekue, opyta hag̃ua peteĩ aravo oñemondýipa hag̃uáicha, ha umi ipensamiénto omondýi chupe. Pe mburuvicha guasu oñe’ẽ ha he’i: Beltesasar, ani pe kéra térã iñemyesakã ndepy’apy. Beltesasar ombohovái ha he’i: Che ruvicha, toiko pe kéra umi nde rayhúvape g̃uarã, ha iñemyesakã umi nde enemigope g̃uarã. Daniel 4:9–19.
Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.
Daniel oñembyasy pe kéra ha pe ñemyesakã reheve, ikatúgui oikuaa mba’éichapa Nabucodonosor ikatu oñeñandu vai pe ñemyesakã rupi; ha upéi Nabucodonosor omokyre’ỹ rire chupe oñe’ẽ hag̃ua, Daniel ome’ẽ Nabucodonosor-pe peteĩ ñe’ẽmondo juicio oútava rehegua. Pe ñe’ẽmondo juicio oútava rehegua ha’e peteĩ ta’ãnga simbólica pe ñe’ẽmondo angél peteĩha oguahẽ va’ekue ára paha jave, ary 1798-pe.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Upéi Daniel, hérava Beltesasar, opyta ojepy’amongeta eterei peteĩ aravo pukukue, ha hemiandu kuéra omondýi chupe. Upérõ mburuvicha guasu oñe’ẽ ha he’i: Beltesasar, ani hag̃ua ndepy’apy pe ke’ẽ térã iñemoñe’ẽ. Beltesasar ombohovái ha he’i: Che ruvicha, toiko pe ke’ẽ umi nde rayhúvape g̃uarã, ha iñemoñe’ẽ nde rovái kuérape g̃uarã. Daniel 4:19.
Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.
Daniel opyta peteĩ “aravo pukukue”. Pe “aravo” ha’e peteĩva umi po vésegui pe ñe’ẽ “aravo” ojehecháva Daniel kuatiápe, ha ndaipóri ambue hendápe Antiguo Testamento-pe. Ko’ápe ombohechauka pe ára pukukue Daniel, ohechaukáva umi “arandúva” oikuaáva pe arandu hetaveha, oñembosako’i hag̃ua ome’ẽ hag̃ua pe ñe’ẽmondo ángel peteĩha gua, omomarandúva pe juicio investigador ñepyrũ hague 22 jasypa 1844-pe. Daniel omyesakãvo pe kéra he’ise ndaha’éi añoite peteĩ juicio oútava ñemomarandu, ha katu avei peteĩ ñehenói Nabucodonosor-pe opytu’u hag̃ua angaipágui, ohechaukáva pe evangelio opa’ỹva pe ángel peteĩha gua. Pe “aravo” oñemoĩva’erã proféticamente pe paha ára-pe, ary 1798-pe, pe ángel peteĩha oike jave tembiasápe. Pe ángel peteĩha oike tembiasápe ary 1798-pe, opa jave umi “siete tiempos” Tupã vengeance oguerúva pe reino yvate gotyo rehe, oñepyrũva’ekue ary 723 a.C.-pe.
For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.
Ko'ãva hína pe ára ñepyrũva, opa mba'e ojehaíva oñekumpli hag̃ua. Ha aipo vaíke umi hyeguasúva ha umi omokambu va'ekuérape umi árape! Péicha oikóta jepy'apy guasu ko yvýpe, ha pochy ko tavayguakuéra ári. Ha ho'áta hikuái kyse puku rembe'ýpe, ha ogueraha hag̃ua iñembiguáiramo opa tetãme; ha Jerusalén oñembohasa ha oñepyrũta umi Gentil kuéra poguýpe, peve oñekumpli umi tiempo Gentil kuéragui. Lucas 21:22–24.
Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.
Nabucodonosor oikova’erã mymba py’a reheve Tupã ñembopochy ára pukukue, oguerúva’ekue Israel pe tetã yvate gotyo guápe ári; Nabucodonosor niko pe mburuvicha guasu yvate gotyogua vaʼekue. Lucas ombohéra upe ára peteĩchagua “ára-kuéra” ramo (“umi ára gentil-kuéra rehegua”), heta hag̃uáicha, omoĩrõ guare Jerusalén ñemombu paha.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Haʼekuéra hoʼáta kyse pukukue rupi, ha ojegueraháta prisionéroramo opa tetãnguéra rupi; ha Jerusalén ojejapyrétante umi tetã ambuegua reheve, pe umi tetã ambuegua ára oñemyenyhẽmba peve. Lucas 21:24.
In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.
Pe libro Apocalipsis-pe, umi ára gentil-kuéra opyrũ hag̃ua pe santuario ha pe ejército ári ojehechauka kuri año mil doscientos sesenta ramo añoite, upéva omomba’eguasu hag̃uánte pe período persecución papal rehegua.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Pe korapy okapegua, opytáva tupaógui okápe, eheja rei ha ani emedi; oñeme’ẽgui umi tetã ambuékpe; ha haʼekuéra opyrũ hag̃ua py guýpe pe táva marangatu mokõi jasy irundy ha mokõi pukukue. Ha che ame’ẽta pokatu che mokõi testígope, ha haʼekuéra oñeprofesíta mil mokõi saʼy ha sesenta ára pukukue, ao ajakápe oñemonde hag̃uáicha. Apocalipsis 11:2, 3.
The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.
Pe ñe’ẽmondo ñe’ẽñemi Daniel ome’ẽva’ekue Nabucodonosórpe, ohechauka pe ñe’ẽñemi ñemomarandu juicio oútavare. Upe ñe’ẽmondo ñe’ẽñemi og̃uahẽha oñemoĩ ta’ãnga hag̃ua 1798-pe, upérõ kuri pe ánhel peteĩha og̃uahẽ vaekue omomarandu hag̃ua pe juicio investigativo hi’aguĩvape. Pe juicio oñeikotevẽva’ekue Nabucodonosór ári oiko pe mokõiha jeporu ñe’ẽ “aravo” rehegua capítulorundyhápe.
All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.
Opa ko’ã mba’e ojehu mburuvicha guasu Nabucodonosor rehe. Pa mokõi jasy rire, oguata Babilonia rréino palásiope. Upéi pe mburuvicha guasu oñe’ẽ ha he’i: “Ndaha’éi piko kóva Babilonia guasu, che amopu’ã va’ekue rréino rógarã che pu’aka mbarete rupive ha che sãso guasu mborayhurã?” Ha gueteri pe ñe’ẽ oĩ mburuvicha guasu jurúpe, oguejy peteĩ ñe’ẽ yvága guive, he’íva: “Ndeve, mburuvicha guasu Nabucodonosor, kóicha oñeñe’ẽ: Ndegui ojeipe’a pe rréino. Ha nde rogueraháta yvyporakuéragui, ha nde renda oĩta ñúme mymbakuéra ndive; ndejapóta re’u kapi’i tóroicha, ha siete ára guasu ohasáta nde ári, peve reikuaa pe Yvatevéva oguerekóha pokatu yvyporakuéra rréino ári, ha ome’ẽha upéva oipotávape.” Upe aravópe voi oñemboguata upe mba’e Nabucodonosor rehe; ha ojeipe’a chugui yvyporakuéra apytégui, ha ho’u kapi’i tóroicha, ha hete oñemokỹi yvága ysapy reheve, peve hi’áva okakuaa taguato ragueicha, ha ipóa guykuéra guyra pẽnguaicha. Daniel 4:28–33.
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
Pe huísio oñemomarandu vaʼekue ou peite pe “ára” teépe Nabucodonosor omopuʼã jave ikorasõ ñembotuichápe. Pe huísio investigativo oñemomarandu vaʼekue ou pe “ára” Tupã huísio investigativo oñepyrũ jave.
The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.
Pe “ára” huísio Ñandejára rehegua 22 jasypa 1844-pe omoheñói mokõi aty omomba'éva chupe, ojehechaukáva “arandu” ha “aña” ramo Daniel kapítulo doce-pe, ha avei ojehechaukáva “arandu” térã “tavy” ramo pe techapyrãpa umi diez virgen rehegua, ha avei ojehechaukáva ramo umi ojehekombo'éva jerovia rupive Habacuc kapítulo mokõi-pe, oñembojojáva umi ohechaukáva pe tekopy teeite oguerekova'ekue Nabucodonosor pe “ára” oguahẽ jave hi'aranduka rehegua.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Péina, pe ipype oñembotuicháva ánga ndaha’éi hekojojáva: ha pe ijojáva oikovéta ijerovia rupive. Habacuc 2:4.
The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.
Mokõi aty peteĩteĩva umi mbohapy línea-pe ojehechauka kuri pe “aravo” oguahẽvo ijovakeha árape 22 jasypa 1844-pe, upéva hína umi ojeporavóva Nabucodonosor “aravo” jovake rehegua ohechaukáva. 1798 ha’e va’ekue pe “ñepyrũ” indignación “siete tiempos” rehegua paha, upérõ pe papado ndopytavéima osẽ porã hag̃uáicha, oñeme’ẽgui chupe peteĩ herida oporojukáva.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ha pe mburuvicha guasu ojapóta hembipota he'iháicha; ha ombotuicháta ijehe, ha omomba'eguasúta ijehe opaichagua tupã ári, ha ñe'ẽ hechapyrãva he'íta Tupã tupãnguéra Jára rehe, ha osẽporãta pe pochy ojehupyty peve; mba'ére piko upe oñembopy'amongetava oikóta. Daniel 11:36.
1844, was the end of the “last” indignation:
1844 ha’e va’ekue pe pochy “paha” paha.
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.
Ha he’i: Péina aikuaaukáta ndéve mba’épa oikóta pochy pahaitepe; ipype pe ára oñemoĩmava’erãme oikóta pe paha. Daniel 8:19.
The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”
Pe ñe’ẽ “hora” ojeiporuha peteĩha, Daniel kapítulo irundy-pe, ohechauka 1798; ha’éva pahápe pe “primeiro” Tupã pochy “siete tiempo” rehegua pe reino yvategua Israel rehe; pe marandu ange peteĩha guahẽ pe ára paha jave; ha Nabucodonosor “siete tiempo” opaha “umi ára paha”pe.
The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.
Pe ñe’ẽ “hora” jeporu mokõiha, Daniel aranduka irundyhápe, ohechauka 1844; ha upéva vaʼekue pe “paha” pochy rehegua “siete tiempo” jave, Judá peguakuéra ñemby gotyo pegua rréino rehe. Upéicha avei, upérõ og̃uahẽ vaʼekue pe huísio investigativo, ha Nabucodonosor huísio tee avei.
Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.
Pe kapítulo peteĩ ohechauka mba’éichapa oiko kuri pe proceso jehechaa mbohapy etapa rehegua rembiasakue, ha omarka pe ñemombarete pe ánhel peteĩha marandu rehegua 11 jasypoapy 1840-pe. Pe kapítulo irundy ohechauka pe ánhel peteĩha marandu ñeguahẽ ára paha peguápe ary 1798-pe, ha oñembojoja va’erã kapítulo peteĩ rehe. Pe kapítulo irundy omomba’e guasu pe ánhel peteĩha marandu ha iñe’ẽmondýi juicio og̃uahẽ potaitévare rehe, ha omarka 22 jasypa 1844 ha pe ánhel mbohapyha marandu ñeguahẽ.
Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.
Oñondive ohechauka ndaha’éi Adventismo ñepyrũnte, ha avei Tetã peteĩ reko Amérika Joaju rehegua ñepyrũ. Umi kapítulo peteĩ guive mbohapy peve avei oñe’ẽ Adventismo paha rembiasáre, ha Tetã peteĩ reko Amérika Joaju rehegua paháre. Pe kapítulo po, ha Belsasar testimonio avei oñemohenda porã umi mbohapy kapítulo peteĩha ndive.
Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.
Pe kapítulo peteĩ, oñembojoajúvo pe kapítulo irundy rehe, ohechauka pe ánhel peteĩha rembiapo, ha pe tembiasakue upe aravope pe Daniel kuatiañe’ẽ oñemboty’ỹ jey haguépe ára paha peve ary 1798-pe. Pe marandu upérõ oñemboty’ỹ va’ekue ojehechauka pe visión Ysyry Ulai rehegua rupive, ha upéva orrepresenta pe arandu ñembohetave oĩva Daniel kapítulo siete, ocho ha nueve ryepýpe.
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 oisãmbyhy mbohapyha áñope, peteĩ visión ojechauka chéve, che Dánielpe, upe ojehechauka vaʼekue chéve tenonderã rire. Ha ahecha peteĩ visiónpe; ha oiko, ahechávo, aime hague Susánpe, mburuvicha róga guasúpe, oĩva Elam yvýpe; ha ahecha peteĩ visiónpe, ha aime ysyry Ulái ykére. Daniel 8:1, 2.
Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.
Umi capítulo peteĩ guive mbohapy peve, ojoajúva capítulo cinco ndive, ohechauka pe tercer ánhel rembiapo rape, ha pe tembiasakue pe lívro Daniel rehegua ojeipe’a hag̃ua kuri ary 1989-pe. Pe marandu upérõ ojeipe’áva oñembojechauka Hiddekel Ysyry visión rupive, ha upéva orrepresenta pe arandu ñembohetave oguerekóva umi capítulo diez, once ha doce ryepýpe.
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 10:4.
Ha árape peteĩha jasy pe mokõipa irundyha ára, che aime aja pe ysyry guasu, Hidékel ykére. Daniel 10:4.
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Roguerekóta ñande ñe’ẽme’ẽ hag̃ua Nabucodonosor ha Belsasar rehegua pe artículo oúvape.
“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. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Oñeikotevẽiterei peteĩ ñehesa’ỹijo hi’aguĩvéva Tupã Ñe’ẽ rehe. Ko’ýte Daniel ha Apocalipsis ojehechava’erã ñangareko reheve araka’eve’ỹ guaréicha ñane rembiapo rembiasakue pukukue javeve. Ikatu hag̃uáicha sa’ive ñañe’ẽ umi mba’e peteĩ aty rehegua, Roma pokatu ha papado rehe, ha upéicharõ jepe tekotevẽ ñamoguahẽ tapicha kuérape umi proféta ha apóstol kuéra ohai va’ekue Tupã Espíritu ñepytyvõ rupive. Espíritu Santo omohenda péicha umi mba’e, profecía oñeme’ẽ jave ha umi mba’e ojehechaukáva rupive avei, ombo’e hag̃ua pe tembiporu yvypóra ojeheja hag̃ua okañy, oñomi Cristo-pe, ha Ñandejára Tupã yvágagua ha Iley toñemomba’eguasu.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Peikuaa Daniel kuatiañe’ẽ. Pene mandu’a, peteĩteĩ punto rupi, umi tetãnguéra rembiasakue upépe ojehechaukáva. Pehecha umi estadista, umi aty ñemoĩrã, umi ehérsito mbarete, ha pehecha mba’éichapa Tupã omba’apo omomirĩ hag̃ua yvypóra ñembotuicha, ha omboguejy hag̃ua yvypóra mbytépe ojejapóva yvýpe. Tupã añoite ojehechauka tuicháva ramo. Maranduhára visión-pe ojehecha chupe omboguejyha peteĩ mburuvicha guasu mbarete ha omoĩ jeýha ambuépe. Ojehechauka chupe ára ha ára opa mba’e ruvicha ramo, oĩ hag̃uáicha omopu’ãvo Itetã opa’ỹva—Pe Yma guare Ára rehegua, Tupã Oikovéva, opa arandu Ypykue, ko’ágã ruvicha, tenonderã oútava oikuaaukáva. Peikuaa ha peikũmby mba’éichaitépa imboriahu, ikangy, mbykymi ijehegui oikovéva, ojavy hag̃uáicha, ha mba’e vai apohára yvypóra, omopu’ãvo iánga mba’e reíre.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Pe Espíritu Santo, Isaías rupive, ombojerovia ñande resa Tupã rehe, pe Tupã oikovéva rehe, ha’e hag̃uáicha pe mba’e tenondete jajepy’amongetáva—Tupã rehe, Cristo-pe ojehechaukáva. ‘Ñandéve oñemoheñói peteĩ mitã, ñandéve oñeme’ẽ peteĩ ta’ýra: ha pe poguýpe oĩta pe mburuvicha hag̃ua; ha héra hérata: Hechapyrãva, Moñe’ẽhára, Tupã Imbaretevéva, Túva Opave’ỹva, Py’aguapy Ruvicha’ [Isaías 9:6].”
“The light that Daniel received direct 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 have come to pass.
“Pe tesape Daniel oguerova’ekue Tupãgui peteĩchaite oñeme’ẽ vaʼekue koʼýte koʼã ára pahápe g̃uarã. Umi visión haʼe ohecha vaʼekue ysyry Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Sinar pegua, koʼág̃a oĩ hína oñekumplívo, ha opaite mbaʼe ojeʼehague voi pyaʼeite oikómapáta.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.
“Pehecháke umi circunstancia-kuéra tetã judía rehegua, oñemeʼẽrõ guare Daniel marandu profético-kuéra. Israelgua-kuéra oĩkuri ñembyatyhápe, itupaópe oñehundíma vaʼekue, ha pe tembiapo marangatu tupaopegua ojejokóma vaʼekue. Ijerovia oñemopyenda kuri umi ceremonia-kuéra sistema sacrificial-pe. Haʼekuéra ojapo umi forma okápeguánte iñimportantevéva, oheja hag̃uére pe añetegua ñemombaʼe hag̃ua espíritu. Iservicio-kuéra oñembyai vaʼekue umi tradición ha umi jepokuaa pagano reheve, ha ojapóramo guare umi rito sacrificial, ndohechái vaʼekue pe taʼãngágui mboyve pe añetegua mbaʼe rehe. Ndoikuaái vaʼekue Cristo-pe, pe ofrenda añeteguáva yvyporakuéra angaipa rehehápe. Ñandejára ombaʼapo ogueru hag̃ua pe pueblo-pe ñembyatyhápe, ha ojoko hag̃ua umi servicio tupaopeguápe, ikatu hag̃uére umi ceremonia okápegua ani hag̃ua oiko ijerovia pukukue. Iprincipio ha ijepokuaa-kuéra tekotevẽkuri oñemopotĩ pagano rekógui. Pe servicio ritual opa, ikatu hag̃uére pe servicio pyʼaguapegua oikove jey. Pe mimbipa okápegua ojeipeʼa, ikatu hag̃uére pe espiritual ojehechauka.” Manuscript Releases, volumen 16, 333, 334.