Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nabucodonosor ohechauka Adventismo ñepyrũ, Estados Unidos ñepyrũ, pe mbyky Protestantegua ñepyrũ ha pe mbyky Republicano ñepyrũ. Belsasar katu ohechauka opa ko’ã línea paha.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nabucodonosor ohechauka pe primer ha mokõiha ánhel marandu rembiasakue 1798 guive, 1844 peve, ha Tupã juicio investigativo ñepyrũ. Itestimonio ojoja Daniel capítulo peteĩ rehe. Belsasar ohechauka pe mbohapyha ánhel marandu rembiasakue 1989 guive, pe léi domingo peve, ha Tupã juicio ejecutivo ñepyrũ. Itestimonio ojoja Daniel capítulos peteĩ guive mbohapy peve rehe.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nabucodonosor ohechauka opa hague “pokõi tiempo” oguahẽ va’ekue Israel rréino yvate gotyo ári ary 1798-pe, upe jave irréino oñeme’ẽ jevy hag̃ua chupe, oiko rire mymba py’a reheve. Itestimónio osegi pe huísio investigativo ñepyrũ meve, opa’ỹvo “pokõi tiempo” oguahẽ va’ekue Judá rréino yvy gotyo ári ary 1844-pe. Itestimóniope ñe’ẽ “aravo” ohechauka huísio aravo marandu ánhel peteĩha rehegua, ha upéi jey avei, ohechauka upe marandu oguahẽha. Pe “aravo” itestimóniope omarca mokõivéva 1798 ha 1844, mokõivéva ohechaukáva peteĩha indignación paha ha pahápegua indignación paha hag̃ua, peteĩteĩ hag̃uáicha.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
Belshazzar paha ojehechakuaa pe jehai místico rupive, ha upéva ojokupyty mokõi su cincuenta. Pe “siete tiempos”, taha’e ojehechaukáramo peteĩ “hora” ramo, peteĩ “dispersión” ramo, térã “mokõi su cincuenta” ramo, ha’e peteĩ símbolo juicio rehegua. Nimrod juicio ha’e va’ekue peteĩ “dispersión”, Nabucodonosor mba’éva ha’e va’ekue “siete tiempos”, ha Belshazzar mba’éva ha’e mokõi su cincuenta. Nabucodonosor ohusgárõ guare umi mbohapy kuimba’e marangatupe, ombohaku pe tatakua “siete tiempos” ári, pe jepiveguágui.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Pe “juicio de los “siete tiempos” ojehechauka pe marandu peteĩha og̃uahẽ jave, ha pe marandu mbohapyha og̃uahẽ jave avei. Pe Adventismo Millerita opa hag̃ua ary 1863-pe oñepyrũ pe doctrina de los “siete tiempos” rejecha’ỹ rehe, ha ciento veintiséis ary rire, ary 1989-pe, og̃uahẽ “pe ára paha” pe tembiasakue pe ánhel mbohapyha rehegua. Ciento veintiséis ha’e peteĩ símbolo umi “siete tiempos” rehegua; upévare pe movimiento pe ánhel peteĩha rehegua opa hague ary 1863-pe, pe movimiento pe ánhel mbohapyha rehegua oñepyrũ meve ary 1989-pe, oñembojoaju umi “siete tiempos” rupive pe ciento veintiséis simbólico rehe.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Ha katu Belsasar hoʼárõ rehegua testimónio, Daniel kapítulo cinco-pe, omboʼe avavépe ndaikatuiha ohecha pe juicio “siete tiempos” rehegua, jepe oĩ jehaipyre “muro” ári. Pe vaka republicano-rã, pe juicio ojehai Thomas Jefferson rembeʼy “iglesia ha Estado ñembojaʼo muro” ári, upéva oñemboguejyvaʼekue Daniel kapítulo cinco-pe. Pe vaka protestánte añetéva rehe, pe juicio ojehai mokõi taʼanga marangatu ári, oñemoĩva “muro” ári ani hag̃ua umi omoñeʼẽva ikatu osẽ oñani. Ha Laodicea pytũmbyépe umi ñeʼẽ ndaikatúi ojekuaa hag̃ua. Mokõivéva kásope, umi ñeʼẽ juicio rehegua heʼise pe vaka protestánte añetéva ha pe vaka republicano ojehaʼãha balánsa-pe, ha ojejuhu oguerekoʼỹha pe tekotevẽva. Belsasar rembiasakue oguereko peteĩ marandu pe vaka republicano-pe g̃uarã, ohechaukáva tetãnguéra yvy arigua.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
“Ojejapo Nebucadnezar ha Belsasar rehe, Tupã oñeʼẽ ko ára tetãnguéra ndive.” Signs of the Times, 20 de julio de 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Belsasar rembiasakue avei oguereko peteĩ marandu pe vaka rapykuéri protestántepe g̃uarã, ohechaukáva yvy arigua tavakuérape.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Nebucodonosor ha Belsasar rembiasakuepe, Tupã oñeʼẽ koʼág̃agua tavayguakuérape.” Bible Echo, 17 de septiembre de 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
Belsasar angaipa ohechauka yvy mymbaguasu rakaʼe mokõi hatĩ mokõivéva angaipa. Mokõivéva hatĩgui peteĩteĩ angaipa ojejuhu iñemboypy añeteguakuéra ohejareívo, ha upéicharõ jepe oguerekóvo hikuái pe kuaa porãmba umi añetegua rehegua. Hatĩ republicano ojejapo hag̃ua responsable Constitución resape rehe, ha umi tembiasakue ñepyrũme, upe kuatia marangatu ojejapo haguépe; ha upéva guive oñemoĩ hag̃ua ykére mbeguekatúpe. Tetã oñeʼẽ vove dragónicha, pe muralla simbólica ombojaʼóva tupão ha Estado oñemboguétamavaʼerã. Pe hatĩ protestante añetetépe g̃uarã katu, pe tesape ouvaʼekue peteĩha ha mokõiha ángel marandu rembiasakuegui, umi ñepyrũmby oñemopyendárõ guare, oñemomombyry mbeguekatúpe; ha upéicha avei oñemomombyryve ohóvo, peve pe “muralla” Ñandejára léigui, ipahápe, avei ojehejareita.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Ko proféta ko’ápe omombe’u peteĩ tavayguakuérape, peteĩ ára oñemboykévo opavave añetegua ha tekojoja-gui, ohekáva omyatyjey hag̃ua umi principio ha’éva Ñandejára rréino pyenda. Ha’ekuéra hína umi omyatyrõva pe pa’ũ ojejapóva’ekue Ñandejára léipe — pe murálla Ha’e omoĩva’ekue hemimbou poravopyrére iñangarekóvo hesekuéra, ha umi hembiapoukapy tekojoja, añetegua ha potĩ rehegua ñe’ẽrendúpe oĩva’erã hag̃ua chupekuéra ñangareko opa ára guarã.”
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Ñe’ẽ hesakã porãitévape maranduhára ohechauka mba’éichapa ko tavayguakuéra hembýva, omopu’ãva pe murálla, oguereko peteĩ tembiapo específico. ‘Nderéiramo nde py pe sábadogui, ani hag̃ua rejapo nde rembipota Che ára marangatúpe; ha rehenóiramo pe sábado peteĩ vy’aha ramo, Ñandejára arandu marangatúva ramo, hekojojáva; ha remomba’égui Chupe, nderejapóigui nde rapekuéra tee, nderehekái nde rembipota tee, ha nde ñe’ẽ tee ndere’éi: upéicharõ revy’áta Ñandejárape; ha Che romoĩta reho hag̃ua yvy renda yvatekuére, ha romongarúta ndéve Jacob, nde ru, herencia reheve: Ñandejára jurúgui osẽ ko’ãva.’ Isaías 58:13, 14.” Profetas ha Mburuvichakuéra, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Pe metodología bíblica umi ánhel oikuaaukáva’ekue William Miller-pe, ohechauka Ñandejára léi profética-kuérape; ha yma Israel yma guaréicha’ỹre, Israel ko’ág̃agua oiko va’erã kuri ñongatuhára ndaha’éi pe léi Diez Mandamiento-gua añoite, síno avei umi profesía-kuéra rehegua.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Ñandejára ohenói hembiasakue ko árape, ohenoiháicha Israel yma guarépe, oñembo’y hag̃ua tesape ramo ko yvy ape ári. Pe kyse guasu pokatu añetegua rehegua rupive, umi marandu ángel peteĩha, mokõiha ha mbohapyha rehegua, Ha’e omboja’o chupekuéra umi tupao kuéragui ha arandukágui, ogueru hag̃ua chupekuéra peteĩ hi’aguĩ marangatu hag̃uáicha Hendive. Ha’e ojapo chupekuéra I Léi ñongatuhára ramo ha omoĩ ipopekuéra pe marandu guasu profesía rehegua ko ára pegua. Ojejapo haguéicha umi ñe’ẽ marangatu oñeme’ẽ va’ekue Israel yma guarépe, ko’ãva avei hína peteĩ jerovia marangatu oñemombe’u hag̃ua arapýpe. Umi mbohapy ángel Apocalipsis 14-pe ohechauka umi tavayguápe omoneĩva Ñandejára marandu kuéra resape ha osẽva Hemimbiporu ramo omyasãi hag̃ua pe ñe’ẽmondo arapýpe pukukue ha ipekuére. Cristo he’i hemimbo’ekuérape: ‘Peẽ hína pe tesape arapýpe guarã.’ Mayma ángape omoneĩva Jesús-pe, Calvario kurusu oñe’ẽ: ‘Pema’ẽ pe ánga repy rehe: “Tapeho opa tetã rupi, ha pemombe’u pe evangelio opa mba’e ojejapóvape.”’ Mba’eve ndojehejái va’erã ojoko hag̃ua ko tembiapo. Kóva hína pe tembiapo iñimportantetereíva ko tiempo-pe ĝuarã; ohupyty va’erã mombyry hag̃ua tekove opave’ỹ hag̃uáicha. Mborayhu Jesús ohechauka va’ekue yvypóra ángakuéra rehe, pe jejopy vai ojapo va’ekue ijehe oreko hag̃uáicha pe ñepysyrõ, omomýita mayma umi omoakãrapu’ãvape Hapykuéri.” Testimonies, volumen 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
Umi “tuicha añetegua profesía rehegua”, ome'ẽ va'ekue umi ánhel, ha oñemopyenda William Miller rembiapo rupive, ha'e “ñemoĩ marangatúva oñembohasava'erãva ko yvy arapýpe”. Pe Léi Diez Mandamiento rehegua, umi léi tekohápegua, umi léi tesãi rehegua ha umi léi profesía ñehesa'ỹijo rehegua, peteĩchagua ome'ẽ va'ekue pe Tuicha Léi Ome'ẽhára; ha ojahéiva peteĩ Mandamiénto, ojahéi opavavépe. Pe rechazo tapére oiko va'ekue pe metodología oñeme'ẽ va'ekue William Miller-pe, oñepyrũ peteĩ pu'aka'ỹ mbohovái ohóvo hatãvéva, ipahápe oguerútava Adventismo-pe omboyke hag̃ua pe sábado ára pokõiha rehegua.
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“Ko Ñandejára oguereko peteĩ ñorairõrã ipuévlope ndive ko'ã ára pahápe. Ko ñorairõme umi kuimba'e oĩva tembiaporã ijojaha'ỹvape oguatáta peteĩ tape oĩvaite iñambuéva pe oiko haguéicha Nehemías. Ndaha'éi añoite ha'ekuéra voi noñangarekóitaha ha omboykétaha pe sábado, síno oñeha'ãtaha avei ojoko ambuépe oñangareko hag̃ua hese, oñotỹvo chupe jepokuaa ha ñemoñarégui guýpe. Umi tupãópe ha aty guasúpe okápe, umi ministrokuéra omoakãhatãta tavayguakuérape tekotevẽha oñeñangareko hag̃ua arapokõi peteĩha rehe. Oĩ ñehundi guasu yguasu ári ha yvýpe; ha ko'ã ñehundi guasu hetavéta, peteĩ jeiko vai oúta hi'aguĩ eterei ambue rire; ha pe aty michĩmi orekóva apytu'ũ potĩ oñangarekóva sábado rehe ojehechaukáta umi oguerúvaicha Ñandejára pochy yvy tuichakue ári, ndojapói rupi domingo.”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Satana omokyreʼỹva ko japu, ikatu hag̃uáicha oguereko yvórape ipypegua tembiguáiramo. Haʼe rembipota hína ojopy hag̃ua kuimbaʼekuéra oguerovia hag̃ua jejavykuéra. Haʼe ombaʼapo kyreʼỹme opa religión japu ñemyasãipe, ha ndaipytamoʼãi mbaʼevére iñehaʼãme ombohovái hag̃ua doctrina jejavýva. Tupãrayhu hag̃ua guáicha peteĩ ao guýpe, kuimbaʼekuéra, ijespíriture ojepokuaáva hese, ojapo hag̃ua heñoive hag̃ua mbaʼe vaieterei hapichakuérape guarã, ha ombohasa hag̃ua hiʼarive hag̃ua jehasa asy kyhyjepáva hiʼári. Satana ha umi hemimbiguái oreko gueteri pe espíritu peteĩcha; ha pe tembiasakue yma guare ojerejeyta ñane ára-pe.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Oĩ kuimba'e omoĩ va'ekue iñakã ha hembipota ivaíva ojapo hag̃ua; ipy'a pypuku kañymbyetépe odesidi va'ekue mba'e jejavyguasu ojapótava. Ko'ã kuimba'e oñembotavy ijehe. Omombo hikuái Tupã rembiapoukapy guasu tekoporã rehegua, ha hendaguépe omopu'ã peteĩ ta'ãnga ijeheguíva; ha oñembojojávo hikuái upe ta'ãngáre, he'i ijehegui hikuái imarangatuha. Ñandejára ohejáta chupekuéra ojekuaa hag̃ua mba'épa oĩ ipy'apýpe, ha ojapo hag̃ua pe espíritu umi oguerekóva ijáraramo ha oisãmbyhýva chupekuéra. Ohejáta chupekuéra ohechauka hag̃ua mba'éichapa ndohayhúi hikuái ilei oiporúvo mba'e vai umi hese jeroviáva ha oñemomba'éva hembipota rehe. Omýita chupekuéra pe espíritu peteĩchaiteva pe jeroky rei religioso akãhatã va'ekue omongu'éva tavayguakuérape ojuka hag̃ua Cristo; tupao ha Estado ojoajúta upe joavy vai peteĩchaguápe.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Ko árape pevegua omoakãrape umi judío yma guarépe, omboykévo Tupã mandamiénto hekórekuéra tee rehehápe. Ha’e omoambue va’ekue pe ordenánsa, omopẽ pe ñe’ẽme’ẽ opa’ỹva, ha ko’ág̃a, upérõicha avei, ñembotuicha, jerovia’ỹ ha tekovia’ỹ ha’e pe hi’a. Heko añeteguáva ojehechauka ko’ã ñe’ẽme, Moisés purahéigui: ‘Ha’ekuéra oñembyai ijehegui, ijaiha ndaha’éi ta’ýra kuéra ijaiha; ha’ekuéra peteĩ ñemoñare vai ha karẽ. Péichapa piko pejapo Ñandejára rehe, peẽ tavýva ha arandu’ỹva? Ndaha’éi piko ha’e nde Ru, nde joguáva’ekue? ndaha’éi piko ha’e nde apo va’ekue ha nde mopu’ã mbaretéva’ekue?’” Review and Herald, 18 de marzo de 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Pe recha pahaite pe añetegua rehegua Adventismo-gui oiko pe léi domingo-pe, Adventismo ombojoapývo yma Israel rembiasakue, araka’e “omýi hag̃ua peteĩ espíritu peteĩchagua táva jerovia tarova rehegua rupi, ombopochýva’ekue pe aty omosãingova’ekue Cristo-pe kurusúre; tupão ha Estado oñembojoajúta pe peteĩcha joavy vaietépe.” Pe ñemboyke’ẽ mbeguemi Adventismo rehegua ojehechauka Ezequiel aranduka kapítulo poapy-pe, irundy mba’e vai oñembotuichavéva rupive, profétikamente omarka hag̃ua irundy generación Adventismo rehegua oñepyrũva’ekue 1863-pe. Pe abominación paha ha’e umi mburuvicha Jerusalén-gua oñesũ jave kuarahy renondépe.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Ha ha’e che reraha óga pe koty ryepýpe Jehová rógape; ha, péina, Jehová tupao rokẽme, tenda guasu ha altar pa’ũme, oĩkuri mokõi pa ary rupi kuimba’e, ijykére hikuái Jehová tupao gotyo, ha hova kuarahyresẽ gotyo; ha omomba’eguasu hikuái kuarahýpe kuarahyresẽ gotyo. Upéi he’i chéve: Rehechápa ko mba’e, yvypóra ra’y? Ndaha’éi mba’éichapa michĩva Judá róga peguarã ojapo hag̃ua umi hag̃ua ñembyai ojapóva ko’ápe? Mba’érehepa hikuái omyenyhẽ tetã teko’ẽme, ha ojevy jey chembopochy hag̃ua; ha, péina, omoĩ hikuái hakã’i itĩme. Upévare che avei ajapóta pochy reheve: che resa noiporiahúi mo’ãi, ha ndaiporiahuréi mo’ãi; ha jepe osapukái che apysápe ñe’ẽ hatãme, ndahendúi mo’ãi chupekuéra. Ezequiel 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Pe “ára” ojehúva Belshazzar jehusgakue-pe ohechauka pe mbojovake oikótava upe ára-pe.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Mburuvicha Belsasar ojapo peteĩ karu guasu milva ijára kuérape guarã, ha ho’u víno henondépekuéra. Ha Belsasar, oñandu aja pe víno, omanda ogueru hag̃ua umi mba’eyru óro ha plátagui, itúva Nabucodonosor oguenohẽ va’ekue pe Tupaógui oĩva Jerusalénpe; ikatu hag̃uáicha mburuvicha, iprínsipekuéra, hembirekokuéra ha hembiguái kuñanguéra hoy’u pypekuéra. Upérõ ogueru hikuái umi mba’eyru órogui, ojegueraha va’ekue Tupã róga Tupaógui oĩva Jerusalénpe; ha mburuvicha, iprínsipekuéra, hembirekokuéra ha hembiguái kuñanguéra hoy’u ipypekuéra. Ho’u hikuái víno, ha omomba’eguasu umi tupãnguéra órogui, plátagui, vrónsegui, fiérrogui, yvyrágui ha itágui. Upe aravópe voi osẽ peteĩ kuimba’e po kuã, ha ohai tataindy renondépe, mburuvicha rógagua murálla morotĩva ári; ha mburuvicha ohecha pe po pehẽngue ohaiha. Upérõ mburuvicha rova ojere, ha iñemo’ãnguéra omondýi chupe, upéicha rupi ikupe jyva oñemboguejy, ha ita’y oñonupã ojuehe. Mburuvicha osapukái hatã ogueru hag̃ua umi astrólogokuérape, umi Caldeakuérape ha umi mba’e’ẽ porãha kuérape. Ha mburuvicha oñe’ẽ ha he’i Babilonia arandukuérape: Oimeraẽ omoñe’ẽva ko jehaipy, ha oikuaaukáva chéve he’iséva, oñemonde hag̃ua pytã asy, ogueraháta iñajúre peteĩ itaju órogui, ha ha’éta mbohapyha mburuvicha pe rréinope. Upérõ oike opaite mburuvicha arandukuéra; hákatu ndaikatúi omoñe’ẽ pe jehaipy, ni oikuaauka mburuvichápe he’iséva. Upémarõ mburuvicha Belsasar tuicha oñemondýi, ha hova ojere ipype, ha ijára kuéra opyta ñemondýipe. Daniel 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
Pe “upe aravo” oúvo Belshazzar jehupyty ára, Sadrac, Mesac ha Abed-nego oñemombo tatakuápe, oñemboaku vaʼekue “siete jey” hetave jepi ojehýiha rangue.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
Ko'ág̃a peimeĩma pejejapóvo, ha pehendúvo mbaraka guasu, mimbý, arpa, sachbút, saltério ha dulcímero ryapu, ha opaichagua purahéi púpe, peñesũ ha peadoráramo pe ta’ãnga ajapóva; iporãta: ha ndapeadoráiramo, upe aravoitépe pejeityta tata rendýpe haku asývape; ha máva piko upe Tupã penepe’áva che póguigui? Upémarõ Sadrac, Mesac ha Abed-nego he’i mburuvichápe: Nde, Nabucodonosor, ndororekói tekotevẽ rombohovái hag̃ua ndéve ko mba’épe. Oikóramo upéicha, ore Ruete roservíva ikatu orepe’a pe tata rendy haku asývagui, ha nde pógui avei orepe’áta, nde mburuvicha guasu. Ha noikóiramo jepe upéicha, tojekuaa ndéve, nde mburuvicha guasu, noroservimo’ãiha nde ruetekuéra, ni noroadoramo’ãi pe ta’ãnga órogui rejapoukáva. Upérõ Nabucodonosor henyhẽ pochy eterei reheve, ha hova ojere vai Sadrac, Mesac ha Abed-nego rehe; upévare oñe’ẽ ha omanda toñemboguejy pe tata renda siete jevy hetave pe ojekuaaháicha oñemboguejyva’erãgui. Daniel 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
Pe “ára” huísio rehegua Belshazzárpe g̃uarã ha’e upe “ára” huísio rehegua Sadrac, Mesac ha Abed-negópe g̃uarã; ha mokõivéva líñape “siete vése” ojehechauka upe huísio símbolo ramo. Umi mbohapy iporãvéva ohechauka mokõi testígope, ojupi hag̃ua araíndi yvágape poyvi ramo upe “ára” pe yvyryrýi guasu pegua, Léi Domingo jave; ha Belshazzar ohechauka pe huísio tetãnguéra ñehundi rehegua, oguerúva mymba yvy ariguápe upe “ára” etépe.
We will continue our study of Belshazzar’s judgment in the next article.
Ñamotenondéta ñane estudio Belsasar jehusgakatu rehegua pe artículo oúvape.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
“Che py’apyguasu eterei ñakãme ore tavayguakuéra apytépe oĩva jeroviarekópe yvate’ỹva rehe. Ha ajepy’amongetáramo umi ñembyasy oñemoĩva’ekue Capernaum ári rehe, apensa mboyve guive pohýive ou hag̃ua condenación umi oikuaáva pe añetegua ha ndoikovéiva pe añetegua he’iháicha, síno oiko hag̃ua hikuái ijeheguiete ombohýiva tata rendýpe. Pyharekue, añe’ẽ hína tavayguakuérape peteĩ hendáicha ipohýi ha marangatu etévape, ajerure’asývo chupekuéra toporandu hag̃ua iñakãme ha ikonsiénsiape: Mávapa che? Cristiano piko che, térã nahániri? Oñemoambuépa che korasõ? Tupã gracia omoambuéva piko omboheko che rekove? Añembyasýpa che angaipakuéra rehe? Añemombe’úpa umi angaipa? Ojeheja rei hag̃uapa hikuái? Peteĩpa che Cristo ndive, ha’e peteĩháicha Túva ndive? Aha’ẽpa ko’ág̃a upe yma ahayhuva’ekue rehe? Ahayhúpa ko’ág̃a upe yma ndaija’éiva’ekue? Ahechapa opa mba’eha peteĩ mba’e oñehundíva Cristo Jesús jeikuaa porãiterei rovake? Añandúpa cheha Jesús Cristo rembiguái ojoguapyre, ha káda aravo aimeva’erãha añeme’ẽmba hag̃ua iservísiope?”
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Ñande ñaimína umi mba’e tuicha ha marangatuete oikótavape oike hag̃uáicha pe hokẽme. Ko yvy tuichakue oñehesape’apa va’erã Ñandejára mimbipa reheve, y guasu hypypuku rape kuéra oñemo’ãháicha y rehe. Umi profesía oñekumplíma, ha ára pohýi ha ama vai oúma ñande renondépe. Umi joavy yma guare, ojehechaháicha okirirĩ hague are, oñemoingove jeýta; ha joavy pyahu osẽta; pyahu ha yma guare oñembojehéta ojupe, ha kóva oikóta voi koʼẽmboyve. Umi ánhel oguereko gueteri umi irundy yvytu ani hag̃ua oipeju, pe tembiapo oñemombeʼu hag̃uáicha mundo-pe jehechaukarã oñemeʼẽ mboyve; hákatu pe ama vai oñembyatýma, umi arai henyhẽma, oexplota hag̃uáicha mundo ári, ha heta tapichápe g̃uarã oúta peteĩ mondaha pyharekueguáicha.”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“Heta oñe’ẽmbohory ha ndojeroviái kuri ro’érõ guare chupekuéra, mokõi pa ary ha mbohapypa ary yma, arapokõindýpe oñemopyrũtaha opa yvy ape ári, ha oñemoĩtaha peteĩ léi ombohapétava iñangarekópe hag̃ua hese, ha oñembopy’atavy hag̃ua tekove rapykuere. Jahecha ko’ág̃a oñekumplimaha hína. Opa mba’e Tupã he’íva va’ekue tenonderã rehegua katuete oikóta; ni peteĩ mba’eve ndojejavymo’ãi opa umi mba’e ha’e he’i va’ekue apytégui. Protestantísmo ko’ág̃a ombohasa ipo pe yvyku’i ári ojopy hag̃ua ipo papadondi ndive, ha ojejapo hína peteĩ joaju ombogue hag̃ua tesaráipe pe pytu’u ára pe tembiapoukapy irundývagui; ha pe kuimba’e angaipa rehegua, Satanás remimboguata rupive omoheñói va’ekue pe sábado japu, ko mitã papadogua, oñemomba’eguasúta oipyhy hag̃ua Tupã rendaguã.”
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“Che ahechakue ojehechauka chéve opa yvága ojesarekoháicha pe mba’e oikóva ñemboheko rupive. Ojehechaukáta peteĩ apañuãi pe ñe’ãrõ guasu ha ipukúva Tupã poguýpe ko yvy ári. Oikóta peteĩ mba’e tuicháva ha peteĩva omyesakã porãva, ha upéva pya’eete. Oĩramo mba’eveichagua retraso, oñembyai va’erã Tupã rekokatu ha itróno. Yvága rembiporu ñorairõrã ojepe’a; opa Tupã arapy ha opa hembiporu oĩma oñembosako’ívo. Peteĩ ñe’ẽnte justicia he’íva, ha upéi ojehechaukáta ko yvy ári mba’e pohýi eterei, Tupã poxy rehegua. Oĩta ñe’ẽnguéra, aratiri ryapu, ára vera, yvy ryryi ha ñehundi opárupi. Opa ku’e yvága arapýpe oĩ oñembosako’ívo ko yvy pe apañuãi guasúpe g̃uarã.”
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
“Mbaretépe oipokóma opaite mba’e yvy ariguáre; ha ñande, tavayguakuéra hetaiterei tesape ha mba’ekuaarã hechapyrãva ñame’ẽmava’ekue ramo, heta ijapytégui oñemoha’angahína umi po kuñataĩ okevape, lámpara ipópe, ha ndorekói aséite hyruépe; ro’ysã, akãguapy’ỹre, ha ijerovia kangy, oguejy ohóvo. Oñemyasãi aja peteĩ tekove pyahu ha osẽ yvýgui ha oitysyry mbarete opaite Satanás rembiapokuérape, oñembosako’i hag̃ua pe paha tuicha ñorairõ ha jehasa asýpe g̃uarã, peteĩ tesape pyahu ha tekove ha pokatu oguejy yvatégui, ha oipoko Tupã tavayguakuérape ndo’óiva, heta oĩháicha ko’ág̃a, hembiapo vaikue ha angaipápe omanóva. Umi tavayguakuéra ko’ág̃a ohechátava mba’épa pya’eite oúta ñande ári, umi mba’e oikóva ñande renondépe rupive, ndojeroviamo’ãvéima yvypóra rembiapopyre rehe, ha oikuaáta Espíritu Santo rehechakuaava’erãha, oñemoguahẽva’erãha, ha oñemoĩva’erãha tavayguakuéra renondépe, ikatu hag̃uáicha oñorairõ Tupã mimbipyrã rehehápe, ha omba’apo opa hendápe, tape ykére ha tape guasúre tekovépe, iñirũnguéra ánga pysyrõ rehehápe. Pe ita guasu añoite añetehápe hatã ha ndokyryrýiva hína Araka’evegua Ita Guasu. Umi añoite omopu’ãva hi’ári hoga oĩ hag̃ua py’aguapýpe.”
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
“Umi oĩva ko’ág̃a tekópe, jepe Tupã ome’ẽva’ekue ñemomarandu Iñe’ẽme ha Ijespíritu testimonio rupive, araka’eve ndojoajúimo’ãi umi imarangatuva aty ndive, umi jejoguapýva ndive. Ha’ekuéra niko hete rembipota rapykuéri, iky’a iñapytu’ũme, ha ñañembojeguarúva Tupã renondépe. Araka’eve noñemomarangatúi hikuái añeteguápe rupive. Ndoikéiva hikuái Tupã rekoteepe, araka’eve ndaipu’akái ijehe ha arapy rehe, hi’ãngaipa rembiayhu ha mba’epota vaíre. Ko’ãichagua tapicha oĩ ñande tupao kuérape pukukue, ha upévare umi tupao ikangy, hasykatúva ha hi’aguĩ omano hag̃uáicha. Natekotevẽi ko’ág̃a peteĩ testimonio py’a’ỹmeguasúva, síno peteĩ testimonio mbarete, hesakã porãva, oñemoñe’ẽ pohýiva opa ky’áre, ha ombotuicháva Jesúspe. Ñandekuéra, tavayguakuéraramo, tekotevẽ jaime ñaha’arõ hag̃uáicha, ñamba’apo ha ñaha’arõ ha ñañatende ha ñañembo’e.”
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
“Ko jerovia porãite Cristo jehechauka mokõihápe rehegua tekotevẽ oñemoherakuã jey jey tavayguakuérape, umi añetegua pohýi ha marangatu ndive; ñama’ẽvo ñande Ruvicha Jesucristo pya’e ou hag̃ua iñemimbipa reheve, upéva oguerúta yvy arigua mba’ekuéra oñehecha hag̃ua nandi ha mba’eve’ỹramo. Opa mba’e ñemomba’eguasu térã jehecharamo yvy arigua ndovaléi mba’everã, pe ogueroviáva añetéva niko oiko ko yvy ári gui yvateve; ipype oho hína yvágare gotyo. Ha’e hína peteĩ oguata hag̃uáicha ha pytagua. Iñemoñare retã yvágape oĩ. Ha’e ombyaty Cristo tekojoja kuarahy resape kuéra ipype, ikatu hag̃uáicha ha’e hag̃ua peteĩ tesape hendy ha omimbiáva pe pytũ tekoporã rehegua omo’ãva’ekuépe ko yvy ape ári. Mba’eichaitépa peteĩ jerovia mbarete, peteĩ ñeha’arõ kyre’ỹ, peteĩ mborayhu hakuáva, peteĩ kyre’ỹ marangatu ha oñemboykéva Tupãme guarã ojehecha ipype, ha mba’eichaitépa peteĩ jejopy porãite ha hesakãva ha’e ha ko yvy apytépe! ‘Peñatende hag̃ua upévare, ha peñembo’e meme, ikatu hag̃uáicha pejehecha tekojoja reheve pejehekýi hag̃ua opa ko’ã mba’e oikótavagui, ha peñembo’y hag̃ua Yvypóra Ra’y renondépe.’ ‘Peñatende hag̃ua upévare, pórke peẽ ndapeikuaái mba’e aravópe pende Ruvicha ouha.’ ‘Upévare peimeva’erã avei pejejapóma hag̃uáicha; pórke pe aravópe peẽ ndapeimo’ãihápe, Yvypóra Ra’y ou.’ ‘Péina, che aju mondahaicha. Ojehovasáva hína pe oñatendéva, ha oñongatúva ijao kuéra.’” Pamphlets, 38–40.