The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.
Umi peteĩha guive poteĩha peve pe kuatia Daniel rehegua ohechauka pe mymba yvyguigua rembiasakue, oĩháicha Apocalipsis mokoipaapy-pe. Tetã peteĩ reko Amérika Joaju (pe mymba yvyguigua) oñepyrũ kuri araka’e 1798-pe, pe sexto mburuvicharenda ramo marandu profesía Bíblica-pe, upérõ papado (pe mymba paraguasu rehegua Apocalipsis mokoipaapy-pe) ohupyty peteĩ herida omanombáicha profesía rupive, ha omohu’ã hembipota guasu quinto mburuvicharenda ramo marandu profesía Bíblica-pe.
The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.
Mymba ka’aguy rehegua rembiasakue ha’e pe ñeñatõihára oñemomarandúva Tupã huísio-kuéra hi’aguĩmaha rehegua rembiasakue. Iñepyrũme, mymba ka’aguy rehegua rembiasakue-pe, oñepyrũ Tupã huísio investigativo; ha ipahápe, mymba ka’aguy rehegua rembiapopa’ũme, oñepyrũ Tupã huísio ejecutivo. Pe ñeñatõi Tupã huísio investigativo hi’aguĩmaha rehegua, iñepyrũrãme, ojehechauka kuri pe ánhel peteĩha marandu ramo Apocalipsis kapítulo catorce peguápe, og̃uahẽ va’ekue pe “ára paha”pe ary 1798-pe. Pe ñeñatõi Tupã huísio ejecutivo hi’aguĩmaha rehegua, ipahápe, ojehechauka umi mbohapy ánhel marandu ramo Apocalipsis kapítulo catorce peguápe, og̃uahẽ va’ekue pe “ára paha”pe ary 1989-pe.
At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.
Opavave “paha opa”me, ojepe’a peteĩ parte kuatiañe’ẽ Daniel rehegua. Yvypóra rembiasakue ñepyrũme mymba yvy pegua rehegua, ary 1798-pe, Daniel capítulos siete, ocho ha nueve ojepe’a. Umi capítulos ojehechauka pe visión ysyry Ulai rehegua ramo. Yvypóra rembiasakue paha gotyo mymba yvy pegua rehegua, ary 1989-pe, Daniel capítulos diez, once ha doce ojepe’a. Umi capítulos ojehechauka pe visión ysyry Hiddekel rehegua ramo. Araka’eve kuatiañe’ẽ Daniel rehegua ojepe’áramo, oñemoĩ pe generación upérõ oikovéva ári peteĩ proceso de prueba mbohapy paso rehegua.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he'i ichupe: Tereho nde rapére, Daniel; umi ñe'ẽ niko oñemboty ha oñese llasella pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha ojeha'ãta; ha umi iñañáva katu iñañáta meme; ha avave umi iñañávagui noikũmbymo'ãi; umi arandu katu oikũmbýta. Daniel 12:9, 10.
The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.
Pe proceso de prueba mbohapy paso rehegua oñemopyenda pe ñeʼẽ hebreo oñembohasáva “añete” ramo ñemohendáre, oñemoheñóiva ombojoajúvo pe alfabeto hebreo pegua peteĩha, pahapyha ha pahaitegua letra. Pe ñeʼẽ hebrea orrepresenta ha oguereko Ñandejára puʼaka moheñóiva. Opa añetegua profétika oñemohenda upe ñeʼẽ ári, upéicha avei pe proceso de prueba mbohapy paso rehegua Daniel kapítulo doce-pe. Pe ñeʼẽ ndorrepresentái año Ñandejára puʼaka moheñóiva, síno avei Jesucristo-pe, haʼeva pe Añete, ha haʼe avei pe Primero ha Paha, ojehechaukaháicha pe alfabeto hebreo pegua peteĩha ha pahaitegua letra rupive.
The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.
Yvy mymba yvy arigua rembiasakue ñepyrũ, pe marandu omomarandúva hi’aguĩmaha pe huísio investigativo, og̃uahẽrõ guare ára pahápe ary 1798-pe, ojehechauka pe ánhel peteĩha rupi Apocalipsis catorce-pe. Pe ánhel peteĩha marandu oĩva Apocalipsis kapítulo catorce-pe oguereko peteĩteĩ umi mbohapy hatua, ha’éva pe añetegua, ha ohechaukáva pe proceso de prueba mbohapy hatua rehegua ombohovakérõ guare pe generaciónpe pe ánhel peteĩha og̃uahẽ jave ary 1798-pe.
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 ovevéva yvága mbytére, oguerekóva pe evangelio opa ára guarã omyasãi hag̃ua umi oikóvape ko yvy ape ári, opa tetãme, opa ñemoñarépe, opa ñe’ẽme ha opa tavayguápe, heʼívo ñeʼẽ hatãme: Pekyhyje Tupãgui, ha pemeʼẽ chupe mborayhu ha yvatekuéra; og̃uahẽma niko ijuicio aravo: ha peadora pe ojapovaʼekuépe yvága, yvy, para ha y yvu kuérape. Apocalipsis 14:6, 7.
The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.
Yvy reguapývo rembiasakue paha, pe mymba yvypegua rehegua, araka’e pe ñe’ẽmondo oikuaaukáva oñembojaimaha pe juicio ejecutivo og̃uahẽ va’ekue pe ára paha jave ary 1989-pe, ojehechauka pe mbohapy ánhel Apocalipsis kapítulo catorce-pe. Pe mbohapy ánhel Apocalipsis catorce-pegua ohechauka umi mbohapy tape, ha’éva pe añetegua, ha pe mbohapy ánhel avei ohechauka pe tembiporu ñehesa’ỹijo mbohapy jepytaso rehegua ombohováiva pe generación oikovévape, pe ánhel mbohapyha og̃uahẽ ramo guare ary 1989-pe.
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. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ha ahecha ambue ánhel ojevevéva yvága mbyte rupi, oguerekóva pe marandu porã opa ára guarã opredika hag̃ua umi oikóvape yvy ári, ha opa tetãme, ha ñemoñarépe, ha ñeʼẽme, ha tavayguápe, heʼívo ñeʼẽ hatãme: Pekyhyje Tupãgui, ha pemeʼẽ chupe mborayhuete; hiʼára huísio oguahẽma hag̃ua; ha pemombaʼe chupe ojapóva yvága, ha yvy, ha yguasu, ha yvu ykuéra. Ha upéi osegi ambue ánhel, heʼívo: Hoʼa, hoʼa Babilonia, upe táva guasu, pórke omongaru opa tetãnguérape pe vino ipochyva hekovai rekovia. Ha pe mbohapyha ánhel osegi chupekuéra, heʼívo ñeʼẽ hatãme: Oimérõ avave omombaʼe pe mymba vai ha taʼãngápe, ha oguerovia imarkakue isyváre térã ipope, upevaʼete hoʼúta avei pe vino Tupã pochy rehegua, oñohẽmbáva oñembojeheʼaʼỹre pe kálope ipochyha rehegua; ha oñembohasa asýta tata ha asúfre rupive umi ánhel marangatu renondépe, ha Ovecha Raʼy renondépe. Ha iñembohasa asy tatatĩ ojupi opa ára ha opa ára hag̃ua; ha ndaipóri pytuʼu chupekuéra ára ni pyhare, umi omombaʼéva pe mymba vai ha taʼãngápe, ha oimeraẽ ogueroviáva héra markakue. Koʼápe oĩ umi imarangatúva paciencia: koʼápe oĩ umi oñangarekóva Tupã mandamientokuéra rehe, ha Jesús jerovia rehe. Apocalipsis 14:6–12.
The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.
Daniel kuatia oñemopyenda umi mbohapy ánhel ñe’ẽmondo ári. Pe ñemopyenda ha’e mokõivéva: umi mbohapy py’año pe ñe’ẽ hebreo he’iséva “añetegua”, ha avei pe proceso mbohapy py’año-pegua jehechajey rehegua oñondivehína; hákatu pe proceso jehechajey rehegua oñembotuicha pe línea histórica mymba yvy rehegua Apocalipsis kapítulo trece-peguápe (Estados Unidos), ha avei pe línea histórica pe mymba yvy rehegua mokõi hatĩmeguápe (Republicanismo ha Protestantismo). Estados Unidos rembiasakue, oñepyrũva 1798-pe ha oho hag̃uáicha pe léi domingo hi’aguĩetéva peve, ha’e upe periodo histórico peteĩchaitehápe oĩháme pe Iglesia Adventista del Séptimo Día. Upévare Daniel kuatia avei oguereko pe ñemopyenda ohechaukáva Adventismo rembiasakue, oñepyrũva 1798-pe ha oho hag̃uáicha pe léi domingo hi’aguĩetéva peve. Péicha ojapóvo, Daniel kuatia omombe’u umi tembiasakue profética peteĩchagua ojehechaukáva Apocalipsis kuatiápe, ha upéicha ojapóvo ome’ẽ pe peteĩha testígo oguerúva pe mokõiha testígo ñe’ẽmondo ñemohu’ãporãme. Umi mokõi kuatia ñemohu’ãporã ojejapo upe fenómeno profético peteĩchaguápe oĩ va’ekue Antiguo Testamento ha Nuevo Testamento joajupe.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Pe historia tekove, mano ha jeikove jey Jesús rehegua, Tupã Ra’y ramo, ndaikatúi ojehechauka añetetépe opaite mba’épe ndaipóriramo pe techaukaha oĩva Antiguo Testamento-pe. Cristo ojehechauka Antiguo Testamento-pe hesakã hag̃uáicha avei Nuevo Testamento-pe. Peteĩva oñemoĩ he’ẽ hag̃ua peteĩ Salvador oútavare, ambuéva katu oñemoĩ he’ẽ hag̃ua peteĩ Salvador oúmavare, marandu hag̃uáicha profetakuéra he’i haguéicha. Ikatu hag̃uáicha oñemomba’e porã pe ñepysyrõ rape rehe, tekotevẽ oñentende porãite Escritura Antiguo Testamento rehegua. Kóva hína pe tesape mimbipa oguerekóva yma guare profecía rehegua omyesakãva Cristo rekove ha Nuevo Testamento mbo’epykuéra hesakã porã ha iporã hag̃uáicha. Jesús milagrokuéra ha’e peteĩ techaukaha idivinidad rehegua; ha umi techaukaha imbaretevéva ha’eha mundo Pysyrõhára ojejuhu Antiguo Testamento profecía-kuérape oñembojojávo Nuevo Testamento historia ndive. Jesús he’i va’ekue umi judíope: ‘Peheka umi Escritura; pype peimo’ã pende rekove opave’ỹva oĩha, ha ha’ekuéra voi oñe’ẽ che rehe.’ Upérõ ndaipóri va’ekue ambue escritura oĩva Antiguo Testamento-peguágui añónte; upévare pe Salvador mandamiento hesakã porã.” Spirit of Prophecy, volumen 3, 211.
The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.
Pe “tembiasakue tekove, ñemano ha jeikove jevy Jesús rehegua” ombyaty Cristo rembiapo yvypórape g̃uarã, ha ohechauka mbohapy peteĩchagua pyenda rehe, ha umi mbohapy pyenda hína pe “añetegua”. Pe ñe’ẽ hebreo “añetegua” rehegua ohechauka Jesúspe, ha’eva peteĩha ha pahagua, ñepyrũha ha opa hag̃uáva, Alfa ha Omega; ha pe ñe’ẽ voi oguereko peteĩha ha pahagua letra ohechaukáva upe mba’e peteĩchante, pórke Jesús, Alfa ha Omega ramo, ohechauka peteĩ mba’e paha oñondive peteĩ mba’e ñepyrũ reheve. Cristo rekove, ñemano ha jeikove jevy hína añetegua, pórke ambue mba’e apytépe ojehechauka mbohapy pyenda rupive, ha peteĩha ha pahagua pyenda mokõivéva hína “tekove”, pórke “tekove” ha “jeikove jevy” mokõivéva hína “tekove”. Pe letra mbytegua pe ñe’ẽ hebreo-pe hína alfabéto letra pahaapyha, ha pahaapy hína peteĩ símbolo pu’akareko hag̃ua ñemoĩ hag̃ua; ha Cristo ñemano oiko Satanás pu’aka rehegua ñemoĩgui ha Adán ra’ykuéra, ojoajúva hendive iñemoĩme.
The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.
Jesucristo Revelación ñehesakãĩva, Apocalipsis kuatiápe oĩva, ojeipe’a mboyveite yvypóra ára de gracia oñembotýta hag̃uáicha, ha peteĩ mba’e tenondegua pe añetegua upérõ ojeipe’áva apytépe ha’e Cristo ha’eha pe “añetegua,” pe Alfa ha Omega, omoĩva isignatúra Alfa ha Omega ramo umi añetegua ári Ha’e oiporavova’ekue oĩ hag̃ua Iñe’ẽme. Hermana White ohairõ guare: “Jesús rekove, imano ha ijeikove jey rembiasakue, Tupã Ra’y ramo, ndaikatúi oñemopyenda porãmba pe añetegua rupive ndaipóriramo pe techaukaha oĩva Antiguo Testamento-pe. Cristo ojekuaauka Antiguo Testamento-pe hesakã porã hag̃uáicha pe Nuevo-pe avei,” ha’e oconfirmáva, umi ohechátavape g̃uarã, umi mbohapy ánhel marandu Apocalipsis capítulo catorce-pe oĩva (umi avei oñemohenda hag̃ua pe mbohapy jepytaso peteĩcha, “rekove, mano ha jeikove jey” ramo), “ndaikatúi oñemopyenda porãmba pe añetegua rupive ndaipóriramo pe techaukaha oĩva” Daniel kuatiápe.
She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”
Ha’e avei ohechauka pe kuatiañe’ẽ Daniel rehegua omombe’uha peteĩ Babilonia “ou vaʼerã” rehe, ha pe kuatiañe’ẽ Apocalipsis rehegua omombeʼu peteĩ Babilonia “ou vaʼekue” rehe, pe kuatiañe’ẽ Daniel rehegua heʼi haguéicha voi. Avei, pe aplicación ohechauka “ikatú hag̃uáicha oñemombaʼe” pe kuatiañe’ẽ Apocalipsis rehegua, pe kuatiañe’ẽ Daniel rehegua “oñentende porãmbaite vaʼerãha”, pórke “haʼe hína pe tesape glorificado” osẽva pe kuatiañe’ẽ Daniel reheguágui “oguenohẽva Cristo rekove ha pe temimboʼe hag̃ua” pe kuatiañe’ẽ Apocalipsis rehegua “hesakã porã ha iporãitépe.”
Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.
Iñe’ẽnguéra ikatu avei oñentende ohechauka hag̃ua “Jesús rembiapokue hechapyrãva” ojehechaukáva Apocalípsis arandukápe ha’eha “peteĩ techaukaha idivinidad rehegua; hákatu umi techaukaha imbaretévéva ha’eha Ha’eha ko yvy Redentor ojejuhúva” umi profecía Daniel aranduka peguáva “oñembojojávo tembiasakue rehe” Apocalípsis aranduka pegua ndive. Avei ikatu ojehechakuaa, araka’e “Jesús he’i va’ekue umi judíope: ‘Peheka hag̃ua Ñandejára Ñe’ẽ; pende peimo’ãgui ipype pejuhuha tekove opave’ỹva, ha umíva voi hína umi oñe’ẽva che rehe,’” upéicha umi judío espiritual ko árape g̃uarã, Daniel aranduka hína pe otestifikáva Jesucristo Revelación rehe, ha upe revelación oñemboty’ỹva mbovymi ojehu mboyve pe gracia ára oñembotýta, upépe ojejuhu tekove opave’ỹva.
The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.
Daniel kuatia ohechauka umi añetegua maranduhára oguahẽva ipypekuéra ñemohu’ãme Apocalipsis kuatiañe’ẽme. Oñemohenda umi mbohapy tembiapóre ojehechaukáva ñe’ẽ hebreo he’iséva “añetegua” rupive; ha upévare pe kuatiañe’ẽ voi ohechauka peteĩ prueba pe generaciónpe g̃uarã, ko’ã mba’e oñeñemboty’ỹva ha ojehechaukáva jave. Jesús voi, Alfa ha Omega ramo, oñemomba’eguasu hag̃ua peteĩchaite pe ñe’ẽ ypykuépe ha pe kapítulo peteĩha Apocalipsis kuatiañe’ẽme. Ko’ã artículo avei ohechauka kuri Daniel kapítulo peteĩha oguerekoha upe profecía rembiapo rape ha umi tekome’ẽ peteĩchagua pe ángel peteĩha marandúpe Apocalipsis kapítulo catorcepegua.
The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.
Pe ánhel peteĩha marandu ha Daniel capítulo peteĩ, mokõivéva ohechauka pe proceso mbohapy jey jejopyrã rehegua ha’éva Alpha ha Omega rehegua techaukaha. Pe capítulo oñepyrũ Babilonia añeteguáva oity hag̃ua Judá añeteguávape, ha pe kuatia ñande gueraha pe ñorairõ paha peve Babilonia ha Judá apytépe, ojehechaukáva Daniel capítulo once paha gotyo seis versículo pahápe. Umi versículope Babilonia espiritual oñemboguevi Judá espiritual rupive, péicha avei Miguel opu’ãvo ha yvypóra tiempo de gracia oñemboty. Umi versículo ohechauka pe pahaite profético pe tembiasakue ñorairõ rehegua Babilonia ha Judá apytépe. Umi versículope ojehechauka pe herida omano hag̃uáicha peguare ñemonguera.
The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.
Umi versíkulo omombeʼúva pe ñemboguejy pe herída omanóva omoñepyrũ Daniel 11, versíkulo 40 guive, oñepyrũva koʼã ñeʼẽme: “Ha pe ára pahápe.” Pe “ára paha” oĩva pe versíkulope orrepresenta 1798, arýpe pe papado ojapyhyhague pe herída omanóva. Upéi umi versíkulo omombeʼu mbaʼéichapa pe herída omanóva oñemonguera, pe papado ogana hag̃ua, tenonderãite iñenemígope, pe mburuvicha yvy gotyo (Unión Soviética), mokõiha iteʼýrape, pe yvy porãite (Estados Unidos), ha mbohapyha ivíktimape, Egiptope (Naciones Unidas). Pe versíkulo 45-pe pe papado (pe mburuvicha yvate gotyo) oguahẽ ipahápe, ha ndaipóri avave oipytyvõva chupe. Pe tembiasakue pe ñemonguera rehegua pe herída omanóva pe papadopegua umi versíkulope oñepyrũ pe hoʼágui pe papado 1798-pe, ha opa pe ipahapegua jevy ñemopuʼã ha hoʼa reheve pe papado. Umi versíkulo oĩva pe pasáhe ñepyrũ ha ipaha apytépe ohechauka pe puʼakaʼỹ mbytepegua.
The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.
Pe ñe’ẽ hebreo he’iséva “añetegua” ojejapo pe primera letra, pe letra pahaapyha ha pe letra pahaite alfabeto hebreo-gui oñembojoajúvo. Pahaapyha ha’e peteĩ papapy ohechaukáva pu’aka’ỹrõ ha ñepu’ã, ha upéva ohechauka tembiasakue oĩva pe primera ha pe pahaite apytépe. Pe marandu paha profecía rehegua, Daniel kuatiañe’ẽme, ohechauka jey upe ñorairõ peteĩchagua ojehechaukáva pe kuatiañe’ẽ ñepyrũha versíkulo-kuérape. Umi versíkulo omoakã capítulo peteĩha, moõ jahecha pe mbohapy jeporavo ha jeha’ã rape, ha upéva hína pe añetegua. Upéi, pe marandu pahápe, jajuhu jey umi mbohapy tembiapo peteĩcha, pe oñepyrũgui pe papado peteĩha ho’a haguére ha opa pe papado pahaguéva ho’ápe; ha mbytépe oñemoĩ pe ñepu’ã ára pahápeguare.
Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.
Umi seis versíkulo paha paha Daniel kapítulo once-pe oĩ peteĩ mokõiha testígo añeteguáre, pórke pe peteĩha pu'aka jeográfiko tekotevẽva papado omboyke hag̃ua (pe mburuvicha yvy gotyo) ha’e peteĩ símbolo pe pu'aka dragón rehegua, ha upéicha avei pe pahaitéva umi mbohapy pu'aka jeográfiko apytégui (Egipto). Pe ñemongakuaa mbohapy jeýva tekotevẽva pe herida omano hag̃uáicha oñepohã jey hag̃ua, oñepyrũ pe mburuvicha yvy gotyo reheve, ha’éva peteĩ símbolo pe pu'aka dragón ateísmo rehegua, ha pe pahaitéva umi mbohapy pu'aka apytégui, ojehechaukáva Egipto rupive, ha’e pe símbolo bíblico tenondegua pe ateísmo ojoajúva dragón ndive. Añetehápe, pe ñe’ẽ oñembohasáva “sur” ramo pe versíkulo cuarenta-pe upe pasáhepe ha’e “negeb”, ha sapy’ánte oñembohasa Egipto ramo. Umi mbohapy mba’e ojokóva oguereko pe firma añetegua, pórke pe peteĩha mba’e ojokóva ha’e pe pahaitéva mba’e ojokóva. Pe pu'aka oĩva mbytepe ha’e pe yvy mimbipa (Estados Unidos). Estados Unidos-pe ojejapo pe pu’aka’ẽ Léi Domingo rehegua, ha pe símbolo Estados Unidos rehegua iñepyrũme ha’e vaekue paapyha kolónia.
The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.
Pe Alfa ha Omega rehegua ojepysopa Daniel kuatiañe’ẽ pukukue javeve, ha ome’ẽ upe testimónio ohechaukáva, oñembojoajúramo Apocalipsis ndive, omopyendaha Jesucristo divinidad. Daniel capítulo doce rehegua, ha pe mbohapy jey jehechapyrã rehegua oikóva pe ñemoñarepe pe kuatiañe’ẽ ojeipe’a jave; omboykerõ Daniel kuatiañe’ẽ ñemohenda rehegua revelación, ha’e umi oñembohérava iñañáva apytépe. Apocalipsis capítulo catorce rehegua, omboykerõ Daniel kuatiañe’ẽ ñemohenda rehegua revelación, ha’e umi oñembohérava omomba’éva pe mymba vai ha ta’anga apytépe.
The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.
Pe lívro de Apocalipsis ohechauka porã porokaue mboyve oñembotyha pe Revelación Jesucristo rehegua oñemboja’o’ỹva, ha pe Revelación Jesucristo rehegua oguereko avei pe oñemboja’o’ỹ hag̃ua pe lívro Daniel rehegua yvypóra’ỹ.
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.
“Oñemomba'eguasu yvyporakuéra rehe tetã rembiapo guasu rupive ha mburuvichakuéra retãnguéra ñemimby oisãmbyhy hag̃ua opa rupi, Daniel katu oñemomba'eguasu Tupã rupive Iñembiguái ramo, ha oñeme'ẽ chupe heta jehechauka umi ára oútava rembikuaa kañymby rehegua. Iñemoñe'ẽmarandu hechapyrãitéva, ha'e voi ohai haguéicha pe kuatiañe'ẽ hérava hese, capítulo 7 guive 12 peve, ndojekuaaporãi mbareteiete voi proféta ijehegui; upéicharõ jepe, hembiapo tekove pukukue oñemboty mboyve, oñeme'ẽ chupe upe jerovia porãite jehovasáva ‘ára paha opávo’—ko yvy rembiasakue pahaite jave—ojehejavýta jey hag̃ua chupe ta'ỹrape ha hendápe. Noñeme'ẽi chupe oikũmby hag̃ua opa mba'e Tupã ohechauka va'ekue pe tembipota yvagapegua rehegua. ‘Emboty umi ñe'ẽ, ha esella pe kuatiañe'ẽ’, he'i chupe hikuái hemarandu profétikokuéra rehe; ko'ãva oĩva'erã kuri oñesella hag̃uáicha ‘pe ára paha peve.’ ‘Tereho nde rape, Daniel,’ he'i jey chupe upe ánhel, Jehová marandu rerahaha jeroviapýpe; ‘umi ñe'ẽ niko oñemboty ha oñesella pe ára paha peve…. Tereho nde rape pe paha peve: nde repytáta pytu'úpe, ha repu'ãta nde ra'ỹme pe ára paha opávo.’ Daniel 12:4, 9, 13.”
“As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.
“Jaguahẽvo ko mundo rembiasakue paha gotyo, umi profesía Daniel ohai va’ekue oikotevẽ ñande atención especial, ojehupyty rupi pe aravoite jahayhuhápe ko’ág̃a. Hendivekuéra oñembojoajuva’erã umi ñembo’e oĩva pe libro pahápe Tupã Ñe’ẽ Pyahu Escrituras-pe. Satanás ogueroviauka heta tapichápe ndaikatuiha oñentende umi marandu profético oĩva Daniel ha Juan, pe revelador, jehaipyrekuérape. Péro pe promésa hesakã porã: peteĩ jehovasa especial oikóta umi oikuaaukáva ko’ã profesía. ‘Umi arandu oñentendéta’ (versículo 10), he’íva hína umi visión Daniel rehegua, ojeipe’átava iñemboty va’ekue ára pahápe; ha pe revelación Cristo ome’ẽ va’ekue hembiguáipe Juan-pe, Tupã retãygua sãmbyhy hag̃ua opa siglo pukukue, pe promésa he’i: ‘Ojehovasáva pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñongatúva umi mba’e ojehai va’ekue ipype.’ Apocalipsis 1:3.” Profetas y Reyes, 547.
Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”
Oñe’ẽvo tenonderãme, ha’e ohechaukávo ijeheguiete upe ára ha arapokõindy rehe, Hermana White he’i: “ja’ag̃uivévo ko mundo rembiasakue paha gotyo”, “‘umi arandúva oikumbýta”, péva “umi profesía Daniel omoĩva’ekue oikotevẽha ñane atención especial, ojehupyty rupi umi ára jajapóvape ko’ág̃a.” Umi “heta revelación umi misterio umi ára oútavagui. Iprofesía hechapyrãitéva, ha’e ombokuatiaháicha kapítulo siete guive doce peve pe kuatiañe’ẽ oguerekóva héra,” “ojepe’ava’erã ára pahápe.”
When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.
Pe lívro Daniel ojeipe’a ramo, ogueru peteĩ proceso mopotĩrã mbohapy jeku’épe, oha’ãva upe generación oikovéva pe León Judá ñemoñaregua ome’ẽ jave pe lívro Daniel Itavayguakuérape. Apocalipsis 10-pe, Hermana White ñandemomarandu pe ánhel oguejýva ha’e hague “ndaha’éi michĩvéva peteĩ tapicha Jesucristo-gui.” Apocalipsis 10-pe, pe ánhel oreko ipópe peteĩ lívro michĩva ojepe’áva, ha Juan oñe’ẽmboguapy hag̃ua ojapyhy ha ho’u hag̃ua. Upe lívro ojeipe’a va’ekue pe León Judá ñemoñaregua rupive, ha’éva ndaha’éi michĩvéva peteĩ tapicha Jesucristo-gui; upévare, pe lívro Juan oñemandáva ho’u hag̃ua ha’e pe lívro michĩva Daniel rehegua.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Pe león Judá ñemoñaregua oipe’a va’ekue pe kuatiañe’ẽmbogue ha ome’ẽ Juan-pe pe revelasión mba’éichapa oikóta ko’ã ára pahápe.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniel opyta hi’ápe ohupi hag̃ua itestimonio, oñembotýva’ekue pe ára paha peve, oñemoherakuã va’erã vove ñande yvy ape ári pe peteĩha ánhel rembiapoukapy. Ko’ã mba’e niko iñimportáncia infiníta ko’ã ára pahápe; ha katu, oĩ aja ‘heta oñemopotĩta, ojehechaukáta morotĩ, ha oñeha’ãta’, ‘umi hekoañáva katu hekoañáta: ha avave umi hekoañávagui ndoikuaamo’ãi.’ Añeteete péicha ningo! Angaipa ha’e Tupã léi rembiovái; ha umi ndojapyhýiséivape pe tesakã Tupã léi rehegua, noikũmbymo’ãi pe peteĩha, mokõiha ha mbohapyha ánhel rembiapoukapy ñemoherakuã. Daniel kuatiañe’ẽ oñeipe’a Juan-pe oñeme’ẽ va’ekue pe revelación-pe, ha ñandererahávo tenonderã yvy rembiasakue pahaite gotyo.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.
“¿Oreko ñande rapicha kuéra piko en cuenta jaikoha umi ára pahápe oĩva ñemongyhyje mbytépe? Pelee Apocalipsis Daniel ndive joajúpe. Pembo’e ko’ã mba’e.” Testimonios para los Ministros, 115.
To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.
Ojereheja hag̃ua pe revelación pe libro de Daniel estructura rehegua, koʼág̃a oñembojaʼo hag̃ua, heʼise oĩha umi oñemombeʼúva umi iñañáva apytépe. Daniel pegua peteĩha seis kapítulo omopyenda pe estructura profética ohechaukáva pe historia profética Adventismo rehegua, pe mymba yvypegua, umi setenta año simbólico Isaías capítulo veintitrés pegua, protestantismo ha republicanismo mokõi hatĩ, pe historia profética peteĩha ha mokõiha ánhel marandu rehegua, ha pe historia umi mbohapy ánhel marandu rehegua. Daniel pegua pahápe seis kapítulo ohechauka umi marandu profético oñembojaʼóva oñepyrũha ha opa hag̃uáicha opa koʼã historia yma oñemombeʼuvaʼekuépe.
Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.
Daniel peteĩha kapítulo ha’e peteĩha ánhel rembiapo ñemongu’e rembiasakue, yvy mymba rembiasakue ñepyrũmbyme. Kapítulo peteĩ guive mbohapykama peve ha’e mbohapyha ánhel rembiapo ñemongu’e rembiasakue, yvy mymba rembiasakue pahaitepe. Kapítulo irundyva oñemohendava’erã kapítulo peteĩ ndive, ñepyrũmbyramo; ha kapítulo poha ha poteĩha katu oñemohendava’erã kapítulo peteĩ guive mbohapykama ndive, pahaite ramo. Pe aranduka ñembohetave ojehechaukáva kapítulo siete, ocho ha nueve-pe oñemohendava’erã kapítulo peteĩ ndive peteĩ tembiasakue ñepyrũmbyramo. Pe aranduka ñembohetave ojehechaukáva kapítulo diez, once ha doce-pe oñemohendava’erã kapítulo peteĩ guive mbohapykama ndive peteĩ tembiasakue pahaite ramo.
Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.
Tysýi ári ári, ko ñemoĩ porã ohechauka yvy mymba rembiasakue ñepyrũrãha umi capítulo peteĩha, irundyha, pokõiha, poapyha ha porundyha. Pe ñemoĩ porã avei ohechauka yvy mymba rembiasakue paha ramoha umi capítulo peteĩha guive mbohapyha peve, umi capítulo poha, poteĩha ha pa guive pakõiha peve. Upéicha rupi, Daniel kuatiañe'ẽ oñemoĩ yvy mymba ñepyrũrã ha ipaháva ramo.
The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.
Upéi ikatu ñamombeꞌu pe yvy mymba ñepyrũha haꞌeha Daniel capítulo peteĩ, capítulo irundy ningo oho hag̃ua capítulo peteĩ ári (línea ári línea). Capítulo siete, ocho ha nueve avei oho hag̃ua capítulo peteĩ ári. Upévare, pe yvy mymba rembiasakue ñepyrũha oñerrepresenta Daniel capítulo peteĩ rupive.
So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.
Upéicha avei, yvy mymba rembe’y rehegua. Yvy mymba rembiasakue paha ojehechauka hag̃ua umi kapítulo peteĩ guive mbohapy peve, ha umi kapítulo po, poteĩ, pa, once ha doce ohasava’erã umi mbohapy kapítulo peteĩha ári (línea ári línea), upévare yvy mymba rembiasakue paha ojehechauka Daniel mbohapy kapítulo peteĩhápe.
Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.
Pe kapítulo peteĩha ohechauka ñepyrũmby, ha upéi kapítulo peteĩ guive mbohapy peve ohechauka paha; ha pe ñemohenda peteĩ ha upéi mbohapy, ohechauka porã pe ñemohenda marandu’ypy rehegua kuatia Danielpegua ha’eha peteĩchaite pe ñemohenda marandu’ypy rehegua mbohapy ánhel Apocalipsis catorce-pe. Upépe, Daniel-pe oĩháicha, pe ánhel peteĩha ohechauka peteĩ tembiasakue ijeheguíva, péro avei ha’e peteĩ mbohapyháva pe tembiasakue mbohapy ánhel rehegua. Upe jave avei, ko ñemomba’e ojekuaaukáva ha omomba’eguasúva pe joaju mbohapy ha peteĩ, ha’e avei pe ñemohenda ñe’ẽ hebreo añetegua rehegua, ohechaukáva ndaha’éi Cristo añónte, ni Tupã pu’aka omoheñóiva añónte, ha katu avei peteĩ proceso mbohapy jepy’amongetarã ha ñemopotĩ rehegua, ojehechaukáva mokõivévape Daniel kapítulo peteĩhápe, ha upéi jey Daniel kapítulo peteĩ guive mbohapy peve.
Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.
Jesús, ha’éva pe añetegua, ha’e avei pe Tenondegua ha pe Pahagua, ha upévare pe historia pe ángel peteĩha remimo’ãnguéra rehegua ojehechauka jeyite pe letraite peve pe historia umi mbohapy ángel reheguape; upévare, proféticamente ikatu hag̃uáicha oñemoĩ Daniel libro pehẽngue peteĩha ári umi mbohapy ñembyaty peteĩha, Daniel capítulo peteĩ ári, pórke pe ñepyrũ akóinte ohechauka pe paha. Upéicharõ Daniel libro oiko pe “aranduka michĩva” pe ángel pópe oĩva, pórke pe “aranduka michĩva” Daniel rehegua ikatu oñerrepresenta hag̃ua henyhẽme Daniel capítulo peteĩme.
We will continue our study of the book of Daniel in the next article.
Romoĩta ñande estudio Daniels kuatia rehegua pe artículo oúvape.
“Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.
“Umi ojejuhúva apytépe mburuvicha guasu rembiguái kuéra ombosako’íva pe tembiapoukapy rréi guigua oñekumpli hag̃ua, oĩ vaʼekue Daniel ha iñirũnguéra. Ojeʼérõ guare chupekuéra pe tembiapoukapy heʼiháicha haʼekuéra avei omanovaʼerãha, ‘ñemoarandu ha arandu reheve’ Daniel oporandu Arioch-pe, mburuvicha guasu ñangarekohára kuéra ruvichápe: ‘Mbaʼére piko ko tembiapoukapy pyaʼe eterei ou rréigui?’ Arioch omombeʼu chupe rréi ojepyʼapy etereihague pe iképe hechapyrãva rehe, ha ndaikatuihague ohupyty pytyvõ umi tapichágui peve oguerekóvape hese jerovia tuichavéva. Oikuaávo upéva, Daniel, omoĩvo hekove jejopy vaipe, oike pyʼaguasúpe mburuvicha guasu renondépe ha ojerure oñemeʼẽ hag̃ua chupe tiempo, ikatu hag̃uáicha ojerure Itupãme oikuaauká hag̃ua chupe pe képe ohecha vaʼekue ha iñemyesakã.”
“To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.
“Ko jerure rehe mburuvicha omoneĩ. ‘Upéi Daniel oho hóga-pe ha oikuaauka upéva Hananías, Misael ha Azarías-pe, iñirũnguérape.’ Oñondive oheka arandu Tesakã ha Kuaa Ypykue-gui. Ijerovia mbarete, oikuaágui Tupã omoĩ hague chupekuéra pe tenda oĩháme, ha ojapoha hikuái Hembiapo ha ombohováiha tembiaporã rekotevẽ. Aporia ha jejopy vai ára-pe akóinte ojere hikuái Hese oñemoakã hag̃ua ha oñeñangareko hag̃ua hesekuéra rehe, ha Ha’e ojehechauka vaʼekue pytyvõrã hi’aguĩ hag̃uáicha araka’eve. Ko’ág̃a, py’a ñembyasýpe oñemoĩ jey hikuái Yvy Ruvicha Juez renondépe, ojerure asy hag̃ua chupe ome’ẽ hag̃ua chupekuéra pysyrõ ko tekotevẽ guasu aravópe. Ha ndaha’éi reiete ijerure asy. Tupã, ha’ekuéra omomba’e vaʼekue, ko’ág̃a omomba’e chupekuéra. Ñandejára Espíritu opyta hi’ári kuéra, ha Daniel-pe, ‘pyhare visión-pe,’ ojehechauka mburuvicha kérape ha he’iséva.”
“Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.
“Daniel rembiapo peteĩha haʼe vaʼekue omboaguyje hag̃ua Tupãme pe jeikuaaukágui oñemeʼẽvaʼekue chupe. ‘Tojehovasa Tupã réra opa ára g̃uarã guive opa ára g̃uarã peve,’ heʼi hatã; ‘pórke arandu ha puʼaka imbaʼe hína: haʼe omoambue umi ára ha umi ára ara: oipeʼa mburuvichakuérape, ha omoĩ mburuvichakuérape: omeʼẽ arandu umi iñarandúvape, ha kuaapy umi oikuaáva ñemohesakã: oikuaauka umi mbaʼe pypuku ha kañymby: oikuaa mbaʼe oĩva pytũmbýpe, ha hendive oiko pe tesape. Romboaguyje ndéve, ha romombaʼeguasu ndéve, che ru ypykuéra Tupã, remeʼẽvaʼekue chéve arandu ha puʼaka, ha koʼág̃a reikuaauka chéve rojeruréva ndéve: pórke koʼág̃a reikuaauka oréve pe rréi rembiasakue.’” Profetas y Reyes, 493, 494.