Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
Daniel kapítulo peteĩ ohechauka pe tembiasakue pe ánhel peteĩha ha mokõiha rehegua 11 jasypoapy 1840 guive 22 jasypa 1844 peve. Daniel kapítulo irundy avei oñe’ẽ pe tembiasakue pe ánhel peteĩha ha mokõiha rehegua 723 ary Cristo mboyve guive 22 jasypa 1844 peve. Añetehápe, kóva ndaikatúi ojehecha pe metodología ama paha rehegua “línea ári línea”’ỹre.
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
Nabucodonosor, pe capítulo cuatro-pe, ha’e peteĩ símbolo profético iporãiterei ha ijetuʼúva. Tuicha mbaʼe ñanemanduʼa hag̃ua mbaʼépa haʼe orrepresenta, ñañepyrũvo ñahesaʼỹijo pe visión del río Ulai ojepeʼa jeyha William Miller rembiasakue ryepýpe. Nabucodonosor sueño mokõiha, ndahaʼéi mombyry William Miller sueño mokõiha-gui, orrepresentákuri umi “siete tiempos”, de Levítico veintiséis, haʼéva pe hilo profético ombojoajúva Daniel aranduka tuichakue javeve. Daniel omyesakãrõ guare Nabucodonosor sueño capítulo cuatro-pegua, omomarandúkuri chupe peteĩ juicio oútava rehe, ha upéicha ojapóvo ohechauka hag̃ua pe primer mensaje angélico og̃uahẽva tembiasakue ryepýpe pe “tiempo del fin”-pe, ary 1798-pe.
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
Oguahẽ rire pe juicio oñemomarandu hague Nabucodonosórpe outaha, upe oguahẽhague ohechauka vaʼekue 22 jasypa 1844, ñepyrũ hague pe juicio investigativo. Pe kapítulo irundyhápe, mokõivéva pe marandu ñemomarandu omeʼẽva Daniel, ha pe oguahẽhague pe juicio ojoajúva upe marandu ñemomarandúre, ojehechauka vaʼekue pe ñeʼẽ “aravo” rupive. Pe “aravo” ohechaukáva juicio Nabucodonosor rehegua orepresenta pe “aravo” Ñandejára juicio rehegua pe marandu ánhel peteĩhape. Avei ohechauka vaʼekue pe “aravo” pe léi domingo rehegua, ñepyrũhápe Ñandejára juicio ejecutivo. Pe párte Daniel kapítulo irundy rehegua orepresentáva pe oguahẽhague pe marandu ánhel peteĩha rehegua ary 1798-pe, ha pe oguahẽhague pe ánhel mbohapyha 22 jasypa 1844-pe, ojehechaukáva pe ñeʼẽ “aravo” rupive, upéi oñemombeʼu jey ha oñembotuichave hese. Pe tape porã “jey ha embotuicha” rehegua haʼe peteĩ técnica profética ojehecháva heta jey profesíape, ha koʼýte Daniel kuatiañeʼẽme.
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
Peteĩ jeívo Nabucodonosor og̃uahẽ hague pe “ára” huísiopegua, umi “siete tiempo”, upéva hína ikastígo, oñepyrũ, ha ha’e, yvate gotyo rréiramo, upérõ orrepresenta pe huísio oúva’ekue Israel rréino yvate pegua ári áño 723 a.C. Peẽme oñeme’ẽ peteĩ mymba korasõ, ha peteĩ mymba ha’e peteĩ rréino profecía bíblica-pe, ha 723 a.C. guive, 1798 peve, ha’e orrepresenta mokõi forma paganísmo rehegua, umi ojehecháva heta jeýma Daniel kuatiañe’ẽme.
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
Mil doscientos sesenta árape g̃uarã, ohechaukávo mil doscientos sesenta ary, ha’e ohechauka pe mbareté ñehundiha pagano rehegua; ha upéi ambue mil doscientos sesenta árape g̃uarã, ohechaukáva mil doscientos sesenta ary, ha’e ohechauka pe mbareté ñehundiha papal rehegua. Mokõivéva mbareté ñehundiha py’a peteĩchante va’ekue, papalismo niko ha’e añónte paganismo ojepysóva cristianismo rerovia reheve.
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
“Ára pahápe”, ha’éva peteĩ símbolo ojehechakuaáva Daniel capítulo doce-pe, ha ombohysýiva pe “ára paha” ary 1798-pe, imburuvicharenda oñemyatyrõ jeýkuri chupe. Daniel cuatro rembiporu, ha pe Espíritu de Profecía, ohechauka porã oñemyatyrõ jeyrõ guare imburuvicharenda “ára pahápe”, ha’e hague peteĩ kuimba’e oñekonvertíva. Upéi ha’e oiko peteĩ símbolo profético irundy añetegua tuichakue rehegua. Ha’e oiko joajuha profético pe dragón pokatu paganisomogua apytépe, ha’e omohechaukáva pe iñepyrũ gotyo ijapytepe “siete tiempos”, ha pe mymba pokatu apytépe, ha’e omohechaukáva pe ipaha gotyo ijapytepe “siete tiempos”. Ko’ã mokõi pokatu símbolo ramo, oñembo’yháicha peteĩ mburuvicharenda oñemyatyrõ jeyva’ekue ramo ary 1798-pe, upéicha avei upéi ha’e orrepresenta pe mbohapyha pokatu ombyaíva (pe profeta japu), oisãmbyhýiva’erã setenta ary simbólico pukukue, ojejapysakave’ỹ aja pe kuña reko vai Tiro-gua rehe. Babilonia ruvicha guasu ramo, Nabucodonosor orrepresenta pe joajuha profético umi mbohapy pokatu apytépe, upéva oikótava Babilonia moderna ramo umi ára pahápe, ha upéva upéi ogueraháva ko yvy tuichakue Armagedón-pe.
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
Ha’e avei ohechauka va’ekue Estados Unidos reñói yvy mymba ramo, oñepyrũva’ekue 1798-pe ovecha ra’yicha, oñembojeguáva ijehasakue jevy pyahu rupive. Upéicha avei ha’e ohechaukáta mokõi hatĩ oĩva yvy mymbáre, ha’éva Republicanismo ha Protestantismo, ohechaukáva Estados Unidos mbarete, ha upéva voi ombohape chupe og̃uahẽ hag̃ua tetã ojeguerohoryvévape ko yvy ape ári. Péro umi setenta ary simbólico pahápe, umi mokõi hatĩ upéi ojehechaukáta Republicanismo apóstata ha Protestantismo apóstata ramo, mokõivéva umi hatĩ oñemboja’óva mokõi aty-pe. Republicanismo hatĩ oguerekóta Partido Demócrata, oheja hag̃uáicha tesaráipe Constitución ñe’ẽte marangatu, ha Partido Republicano, he’íva hikuái hague Constitución ñangarekoha ha ñorairõhára, péro añetetépe omoneĩ’ỹva Constitución ñe’ẽte marangatu, ha oiporavóva jepokuaa ha teko yma guare oñemotenonde hag̃ua umi principio oĩva upe kuatia marangatu ryepýpe.
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
Mokõi aty ojehechauka hag̃ua umi saduceo ha fariseo rehe Cristo ára jave. Avei umi saduceo ha fariseo espíritu ojekuaaukáta pe kacho protestantismo apóstata-pe, peteĩ aty omombaretévo domingo jerure, ha ambue sábado jerure. Nabucodonosor rekove oñemoambue rire “ára pahápe”, 1798-pe, hekopete ohechauka Tetã peteĩre Estados Unidos-pe, ha yvy mymba ryguasu mokõi kacho-pe avei. Opaite mbohapy símbolo—pe yvy mymba ha imokõi kacho, ojehechauka vaʼekue oñemoambue hag̃ua peteĩ ovecha raʼy-gui peteĩ dragón-pe.
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
Nabucodonosor, ipa “mokõi siete tiémpo” paha, ohechauka pe joaju ombojekuaáva ikatupyryréva Babilonia peguarã ypykueha Reino ramo, Babilonia pyahu paha ára pegua símbolo ramo, ojejapóva dragón, mymba vai ha proféta japu reheve. Avei ha’e ohechauka umi mbohapy entidad profética ojehechaukáva pe mymba yvýgui osẽvape mokõi hatĩ reheve, oñemoambuéva ovecha ra’y guive dragón peve umi setenta áño simbólico aja, pe kuña itarova Tiro pegua oñeñembyesarái jave. Tuicha mba’e ha ipypuku jahechakuaa hag̃ua ikatupyryréva Reino ypykueha ha’eha pe Reino voi ohechaukarãva pe Reino oisãmbyhýva setenta áño simbólico pukukue jave.
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
Nabucodonosor rembiapo ta’ãnga capítulo irundypegua oñembojoja va’erã capítulo peteĩ ári. Upe ñemoĩ ojeporúramo, ombyaty umi tape rechaukaha tembiasakue Millerita rehegua, ha omconfirmá heta añetegua pe visión Ysyry Ulai rehegua, upérõ oñeñekytĩ’ỹva’ekue. Pe fundamento ha pe yta guasu mbytegua pe movimiento Millerita rehegua ha’e pe porandu ha mbohovái Daniel capítulo ochopeguáva, ha umi versíkulo trece ha catorcepe. Pe porandu ha’e va’ekue: “Araka’e peve piko pe visión pe sacrificio ára ha ára rehegua, ha pe ñembyai oporomomarandu hag̃uáicha, ome’ẽ hag̃ua mokõivéva pe santuario ha pe ehérsito oñepyrũ hag̃ua oñembohasa hag̃ua yvýre?”
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
Umi ñe’ẽ hetaite, ndaha’éiramo jepe hetaiterei, oñembojoapy va’ekue Bíbliare, pe ñe’ẽ oñembojoapypyre “sacrifice” añoite hína pe inspiración ohechauka hag̃ua ndaha’eiha pe téxtope guare. Pe ñe’ẽ oñembogue porãramo, hesakã porã ohechauka hag̃ua “pe ára ha pe transgression” mokõivéva ha’eha mokõi poder oñembyai hag̃ua iñambuéva ojuehegui. Hermana White he’iháicha hesakã porã, pe ñe’ẽ “sacrifice” oñembojoapy arandupy yvypóra rupive ha ndopytái pe téxtope, ha upe jehasápe voi avei omombe’u umi Millerita okueraha hekoitépe ohechakuaa rupi “pe ára” ha’eha paganismo. Umi ñe’ẽtekuaa rehegua oĩva pe porandúpe, versíkulo trece-pe, Cristo ohechauka porãkuri Hermana White jehaipyre rupive, ha oñesãmbyhy jave umi téxto ha umi instrucción inspiración rehegua oñembojoapýva rupive, pe porandu ha’e: “Mboy araka’e pe visión rehegua umi mokõi poder oñembyai hag̃uáre, paganismo ha papalismo rehegua, opyrũ hag̃uáre mokõivéva pe santuario ha Tupã tavayguakuérape?”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
Upévare, Nabucodonosor ojejuhúramo “paha ára”pe, ary 1798-pe, ha’e ohechauka peteĩ kuimba’e oñekonvertíva ha upévare ohechauka umi “arandu” oikũmbýva pe yta guasu ha pyenda Adventismo rehegua. Iñekonversión ohechauka mávapa umi “arandu” oikũmbýva pe “arandu ñembotuichave” ojepe’áva’ekue upérõ; ha katu ijeheguiete, isimbolismo profético ohechauka porãite pe tembiasakue ha’éva pe porandu mba’éichapa: “mboy tiémpopa pe visión pe mbarete ombyaíva paganismo ha papalismo rehegua, opyrũ hag̃ua Tupã retãyguáre (pe ehérsito), ha Tupã santuario rehe?” Peteĩ símbolo ramo peteĩ “virgen arandu” oikũmbýva pe “arandu ñembotuichave,” ha’e ohechauka William Miller-pe, pórke Miller ha’e pe símbolo umi oje’éva rehe “arandu” pe tembiasápe oñepyrũva’ekue pe “paha ára”pe, ary 1798-pe.
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
Nabucodonosor ha’e peteĩ símbolo pe waymark rehegua “tiempo del fin” pegua, ha oñemoĩ jave capítulo peteĩ ári, upéicha avei ohechauka pe ángel peteĩha oguahẽha upe tiempo-pe, pórke capítulo irundype, pe “hora” Daniel ome’ẽhápe Nabucodonosórpe pe marandu ñe’ẽmondýiva, ohechauka araka’épa pe ángel peteĩha oguahẽ, ha upéva kuri 1798. Pe “hora” oguahẽ hague Nabucodonosor jehusga, orrepresenta pe “hora” oñepyrũ hague Ñandejára juicio investigativo 22 de octubre de 1844-pe. Umi waymark osẽva Nabucodonosor simbolismo-gui capítulo irundype ha’e 723 a.C., 538, 1798 (pe tiempo del fin), ha 22 de octubre de 1844.
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
Daniel kapítulo peteĩme ojehechauka umi señal de tape tembiasakue Millerita rehegua oñepyrũha Jehoiakim reheve, ha upéva ha’e peteĩ símbolo pe ñemombarete rehegua pe marandu peteĩha og̃uahẽ vaʼekue “paha ára”pe, ary 1798-pe. Pe ñemombarete pe marandu peteĩha rehegua, ojehechaukáva Jehoiakim rupive, omarka 11 de agosto de 1840. Jehoiakim ñemombaʼapo ñepyrũ omoñepyrũ Babilonia poguýpe pe setenta ary, opa hag̃uáicha Ciro decretope. Daniel kapítulo peteĩ ohechauka peteĩ proceso mbohapy jeyha jehaʼã rehegua, ojehechaukáva tembiʼu jehaʼãramo, upéi peteĩ jehecha jehaʼã rupive ha ipahápe opa peteĩ prueba decisiva reheve. Umi mbohapy jehaʼã ohechauka 11 de agosto de 1840, upe árape pe ánhel imbaretevéva, ndaiporiháicha ambue tapicha Jesús Cristo-gui, oguejy yvágagui peteĩ líbro michĩ reheve, ha upe líbro Ñandejára retãygua upérõ okaru vaʼerã hese, Daniel ha umi mbohapy kuimbaʼe porãite oiporavohaguéicha okaru hag̃ua legumbre rehegua tembiʼúre, Babilonia rembiʼu rangue.
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
Pe mokõiha tekokuaa upe proceso rehegua ohechauka kuri mba’éichapa umi tupão protestánte okuaa’ỹ ha omboyke Miller marandu (pe ángel peteĩha marandu), ha upéramo ikatu hag̃uáicha ojehecha peteĩ joavy pe movimiento millerita ha umi tupão protestánte apytépe, umi upéramo oñepyrũva’ekue irembiapo profético protestantismo apóstata ramo. Pe joavy umi mokõi aty apytépe tuicha ha hesakãite va’ekue, ojehechaháicha Daniel ha umi mbohapy iporãva ro’o ojehecha porãve ha ikyrave hag̃ua okaru rupi pe tembi’u yvágagui, ha ndaha’éi Babilonia rembi’u rehe. Upe joavy ojehechauka porã kuri ary bíblico 1843 paha gotyópe (19 jasyrundy, 1844), og̃uahẽrõ guare pe aravo opytaha hag̃uava pe parábola umi diez kuñataĩ virgen rehegua.
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
Pe mbohapyha prueba, ha’éva pe prueba decisiva, ohechauka vaʼekue 22 de octubre de 1844, arakaʼérõ, mbohapy ary rire, og̃uahẽ pe “hora” Nebucodonosor voi ohusga ha omoañete haguépe Daniel ha umi mbohapy kuimbaʼe hekojojáva “pa vése” iporãveha umi aranduka Babiloniaygua-gui. Ñamoĩvo Daniel capítulo cuatro, capítulo peteĩ ári, osẽ umi señal histórica Millerita rehegua oñepyrũva pe “tiempo del fin” ndive ary 1798-pe; pe ñemombarete pe mensaje ángel peteĩhagua rehegua 11 de agosto de 1840-pe; pe ñembyasy peteĩha 19 de abril de 1844-pe; ha pe tuicha ñembyasy 22 de octubre de 1844-pe.
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
Ohechauka hag̃ua umi mba’e rechaukaha específico tembiasakue Millerita-pe, umi mokõi kapítulo, oñemojoajúvo “línea ári línea”, ohechauka pe marandu ánhel peteĩha rehegua, ohechauka mokõi pu’aka ohundíva ha’éva pe doctrina fundacional mokõi mil trescientos ára rehegua mba’e, ha avei pe proceso de prueba mbohapy jepyso rehegua Daniel doce-pe, oikóva meme araka’eve oñemboty’ỹ jave pe kuatiañe’ẽ Daniel rehegua.
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
Ha’e kuéra avei ohechakuaa Nabucodonosor, símbolo ramo umi iñarandúva rehegua ary 1798-pe, ojoajúvo iñe’ẽme’ẽ mokõiha ndive capítulo irundyhápe, ohechauka William Miller-pe, ha imovimiento oikótava pe hatĩ protestánte añetegua. William Miller rembiapo, ohechaukáva umi añetegua ypykue Adventismo rehegua, ojehechauka Habacuc mokõi tabla ári, ha Tupã omoĩ ipoguýpe mokõivéva umi tabla marangatu jejapo.
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
Oĩkuri heta añetegua profética Miller ndohesakuaa porãiva’ekue, pórke iñema’ẽ renda tembiasakue profética rehe ndohejái chupe ohechakuaa hag̃ua oĩha mbohapy mbarete ohundíva; ndaha’éi paganis-mo añónte (pe dragón), papalísmo (pe mymba) añónte, ha katu avei protestantísmo apóstata (pe proféta japu). Tupã providénsia rupive umi entendimiento profético Miller rehegua, oñembotýva’ekue iñema’ẽ rendápe tembiasakuépe, ndojehechaukái va’ekue umi mokõi tabla marangatu Habacuc peguápe.
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
Nabucodonosor pe mokõiha kerayvoty Daniel capítulo irundyhápe ombohechauka William Miller pe mokõiha kerayvoty. Mokõive kerayvoty oñe’ẽ umi “siete tiempo” rehe, ha Miller kerayvoty omombe’u irembiapo ñemboyke oñepyrũva’ekue ary 1863-pe, ha oñembotuicháva oho peve Pyhare Mbytegua Sapukái peve. Mokõive kerayvoty opa peteĩ reino oñemyatyrõ jey vaekuépe peteĩ sarambi pukukue rire. Upévare, ñahesa’ỹijóta Miller pe mokõiha kerayvoty, ñahesa’ỹijo mboyve hag̃ua directamente pe visión Ysyry Ulai rehegua, ojepe’áva’ekue sello-gui ary 1798-pe.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Ahecha’ỹkéra Tupã, peteĩ po ndojehecháiva rupive, chemondoha peteĩ ta’angamba’e porãiterei ojapopyre, ipukukue rupi diez pulgada ha ipo’i seis cuadrado, ojapopyre ébano ha perla kuéra oñembojehe’apyréva porãiterei. Pe ta’angamba’ére oĩva’ekue peteĩ llave oñembojoajuva’ekue hese. Pya’e aiporu pe llave ha ambojuru pe ta’angamba’e, upérõ, che mandu’arã ha che py’añemondýipe, ajuhu henyhẽha opaichagua ha opaichaitépe joya kuéra, diamante, ita hepyete, ha viru oro ha pláta opaichagua tuichakue ha tepykue rehegua, oñemohenda porãiterei peteĩteĩ hendápe pe ta’angamba’épe; ha upéicha oñemohendávo, omimbipa peteĩ tesape ha mimbipa kuarahýnte ikatúva ombojoja.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Che apensa ndaha'éi che rembiaporã avy'ánte hag̃ua che año ko hechapy porãite rehe, jepe che py'a henyhẽ va'ekue torygui umi mba'e oĩva ipype resape porãitereígui, iporãiterei hag̃ua, ha hepyeterei hag̃ua. Upévare amoĩ peteĩ mesa mbytéva ári che kotýpe ha amondo marandu opa umi ohechasevape g̃uarã ikatu hag̃uáicha ou ohecha pe hechapy mimbipa ha resapevéva araka'eve yvypóra ohecha va'ekue ko tekovépe.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Tapicha oñepyrũ og̃uahẽ, tenonderã mbovymi, ha upéi okakuaa ohóvo peteĩ aty guasu peve. Ñepyrũrã oma’ẽvo pe ryru’i ryepýpe, oñemondýi ha osapukái vy’ápe. Ha pe aty ohetave riremínte, maymáva oñepyrũ ombyai pe ita jeguaka kuéra, oguenohẽvo pe ryru’ígui ha omyasãivo mesa ári. Che añepyrũ apensa pe jára ojeruretaha chehegui jey pe ryru’i ha umi ita jeguaka kuéra; ha aikuaa hag̃ua aheja hag̃ua toñemyasãi, araka’eve ndaikatumo’ãi amoĩ jey hendápekuéra pe ryru’ípe yma guaréicha; ha añandu ndaikatumo’ãi araka’eve ambohovái upe tembiapo hag̃ua, tuichaitereíta hag̃ua. Upérõ añepyrũ ajerure asy tapichakuérape ani hag̃ua opoko hese kuéra, térã ani hag̃ua oguenohẽ pe ryru’ígui; ha che ajerure asyvévo, ha’ekuéra tuichavévo omyasãi; ha ko’ág̃a ha’ete omyasãimbaitéma hikuái opa koty pe kotýpe, yvýpe ha opa mba’e ári oĩva pe kotýpe.”
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Ahecha upéi ahecha umi joya añeteguáva ha viruete añetéva apytépe haʼekuéra omyasãi hague peteĩ papapyʼỹva joya japu ha viruete japu. Che pochyeterei ikuatia vai ha imbareteʼỹ hag̃ua, ha ambojovake ha amokañy chupekuéra upévare; hákatu hetavévo ambojovake, hetavéve omyasãi umi joya japu ha viruete japu umi añeteguáva apytépe.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Upéi che py’a vai eterei che ánga yvyrápegua ryepýpe ha añepyrũ aipuru mbarete hetegua amosẽ hag̃ua chupekuéra pe kotýgui; ha ajávo amosẽ peteĩva, mbohapyve oike ha ogueru yvyky’a, yvyrarakã’i ku’i, yvyku’i ha opaichagua mba’e ky’a, peve ojahoipaite hag̃ua maymáva umi añetegua jeguaka, diamánte ha viru’atãnguéra, opytáva oñemokañy, ndojehechavéiva. Avei omboja’o che ryru’i pehẽnguépe ha omosarambi umi pehẽngue umi mba’e ky’a apytépe. Aimo’ã avave kuimba’e ndohechakuaáiha che ñembyasy térã che pochy. Añemboguepaite ha che py’a kangypa, ha aguapy ha cherasẽ.”
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Che aime aja ha asẽ ha añasẽ che mba’e vai tuicháva ha che rembiapo hag̃uare, aime che mandu’a Tupãre, ha añembo’e kyre’ỹme Ta’echemondo hag̃ua pytyvõ. Upepete okẽ ojepe’a, ha peteĩ kuimba’e oike kotýpe; upérõ umi tapicha opavave osẽ chugui; ha ha’e, oguerekóvo ipope peteĩ tapicha hag̃ua yvyra’i, oipe’a ovetãkuéra, ha oñepyrũ omopotĩ kotýgui yvyky’a ha mba’e ky’a.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Añembo’e chupe topyta hag̃ua, oĩgui umi ita jeguaka iporãitéva isarambi va’ekue umi yty apytépe.
“He told me to ‘fear not,’ for he would ‘take care of them.’
«He’i chéve ani hag̃ua», ha’e hag̃uáicha «ha’e oñangarekotaha hesekuéra».
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
Upéi, ha’e oipejohéi aja pe yvyra’ỹi ha umi mba’e vai, umi ita jeguaka japu ha viru gua’u, opavave oñembo’y ha osẽ ovetã rupi peteĩ araiicha, ha yvytu ogueraha mombyry chupekuéra. Pe sarambípe, amboty che resa sapy’ami; aipe’ávo jey, opa pe mba’e ky’a. Umi ita jeguaka hepyete, umi diamánte, umi viru óro ha pláta, oñemosarambi hetaiterei pe koty pukukue javeve.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Upéi omoĩ mesa ári peteĩ kaja guasu, tuichavéva ha iporãvéva pe yma guaréguinte, ha ombyaty umi joya, umi diamánte, umi viru’i, ipo renyhẽme, ha omombo umíva pe kajápe, ndopytáivoi peteĩnte jepe, jepevérõ oĩ vaʼekue diamánte ndatuichavéiva peteĩ akũ rakãicha.”
“He then called upon me to ‘come and see.’
“Upéi haʼe ohenói chéve ‘ajou hag̃ua ahecha hag̃ua.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Ajesareko pe mba’yrúpe, ha che resa ojepyta resape upe jehecha rehe. Ohesapeve hikuái pa jey hetave ypykue mimbipa gui. Che aime vaʼekue aimoʼãvo oñemopotĩ hague yvy kuʼípe umi iñañáva py rehe, umi omyasãivaʼekue ha opyrũvaʼekue umívare yvykuípe. Oñemohenda porãite kuri mba’yrúpe, peteĩteĩ hendaguépe, ndaipóri hag̃ua ojehecha hag̃ua mba’eveichagua mba’asy pe kuimba’e omombo vaʼekue rehegua. Asapukái vyʼáguiete, ha upe sapukái chemombáy.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Rombohováta pe artíkulo oúvape Miller ra’ỹi.
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
Ko’ãva ha’e peteĩ ñepyrũmby William Miller ke’ẽ mokõiha rehegua, James White ohai va’ekue omoherakuãrõ guare Miller ke’ẽ pe Advent Herald-pe.
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.
“Ko’ẽ tembihecha ojeikuaauka vaʼekue Advent Herald-pe, mokõi ary ári ohasáma guive. Upérõ ahecha porã haʼeha omyesakãva ñande rembiapokue pe Mokõiha Jeju jey rehegua, ha Tupã omeʼẽ hague pe tembihecha umi ovecha aty isarambipávape g̃uarã.”
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Umi techaukaha guasu ha pohýi Ñandejára ára hi’aguïmaha rehegua apytépe, Tupã omoĩ ra’e kepegua. Ehecha Joel 2:28–31; Hechos 2:17–20. Kepe ikatu ou mbohapy hendáicha; peteĩha, ‘tembiapo heta rupi.’ Ehecha Eclesiastés 5:3. Mokõiha, umi oĩva espíritu ky’a ha Satanás ñembotavýpe poguýpe, ikatu oreko kepe iñinfluénsia rupi. Ehecha Deuteronomio 8:1–5; Jeremías 23:25–28; 27:9; 29:8; Zacarías 10:2; Judas 8. Ha mbohapyha, Tupã akóinte ombo’e va’ekue, ha ko’ág̃a peve ombo’e gueteri hetave térã sa’ive ipuévlope kepe rupive, umíva ouva ángel kuéra rembiapo ha Espíritu Santo rupive. Umi oĩva añetegua resape potĩme oikuaáta araka’épa Tupã ome’ẽ chupekuéra peteĩ kepe; ha péicha guápe ndojejokomo’ãi ha ndojeguerahamo’ãi tape vai rupi kepe japu rupive.”
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘Ha he’i, pehendumi ko’ág̃a che ñe’ẽnguéra; oĩramo pende apytépe peteĩ maranduhára, che, Ñandejára, aikuaaukáta chupe chejupe peteĩ visiónpe, ha añe’ẽta hendive peteĩ kérape.’ Números 12:6. He’i Jacobo: ‘Ñandejára remimbou oñe’ẽ chéve peteĩ kérape.’ Génesis 31:11. ‘Ha Tupã ou Labán, pe sirio, rendápe peteĩ pyharekérape.’ Génesis 31:24. Pelee José kérapykuéra, [Génesis 37:5–9], ha upéi peẽme’ẽ pe tembiasakue iporãitéva imboaje rehe Egiptope. ‘Gabaónpe Ñandejára ojechauka Salomónpe peteĩ pyharekérape.’ 1 Reyes 3:5. Pe ta’anga tuicha ha iñimportantetéva Daniel capítulo mokõi pegua ome’ẽmbyre peteĩ kérape; upéicha avei umi irundy mymba ka’aguygua, hamba’e, capítulo siete pegua. Herodes ohekárõ guare ohundi hag̃ua pe Salvador mitãme, José oñemomarandu peteĩ kérape okañy hag̃ua Egiptope. Mateo 2:13.
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“‘Ha oikóta umi ára pahápe, he’i Tupã, añohẽta che Espíritugui opa yvypóra ári: ha pende ra’ykuéra ha pende rajykuéra oporoprofetáta, ha pende mitãrusu kuéra ohecháta visión, ha pende tuja kuéra ohecháta kerayvoty.’ Hechos 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Maranduhára ñe’ẽme’ẽ, kerayvoty ha techapyrã rupive, ko’ápe hína Espíritu Santo yvakuéra; ha ára paha kuérape ojehechaukáta hekopete hag̃ua peteĩ techaukaha. Péva ha’e peteĩva umi Evangelio iglesia ñe’ẽme’ẽnguégui.
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.
“Ha Ha’e ome’ẽ va’ekue oĩ va’erã apóstol ramo; ha ambuéva MARANDUHÁRA ramo; ha ambuéva evangelista ramo; ha ambuéva pastor ha mbo’ehára ramo; umi imarangatu hag̃uáicha ojejapokuaa hag̃ua, tembiapo ministeriopegua rehehápe, ha Cristo rete ñemopu’ãrã rehehápe.” Efesios 4:11–12.
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘Ha Tupã omoĩ vaʼekue peteĩteĩva pe iglésiape, tenonderã apóstol-kuérape, mokõiha PROFÉTA-kuérape’, h.a. 1 Corintios 12:28. ‘Ani peñemboyke PROFESÍA-kuéragui.’ 1 Tesalonicenses 5:20. Ehecha avei Hechos 13:1; 21:9; Romanos 7:6; 1 Corintios 14:1, 24, 39. Proféta-kuéra térã profesía-kuéra niko oĩ Cristo iglésia ñemopuʼãrã; ha ndaipóri peteĩ mbaʼe ojehechaukakuaáva Tupã Ñeʼẽgui, heʼíva koʼãva opa vaʼerãha evangelista-kuéra, pastor-kuéra ha mboʼehára-kuéra opa mboyve. Péro heʼi pe ombojovakéva: ‘Hetaiterei oĩma visión ha sueño japu, upévare ndaikatúi ajerovia mbaʼeveichagua mbaʼére.’ Añetehápe, Satanás oguereko imbaʼe joguarã guaʼu. Haʼe akóinte oguereko vaʼekue proféta japu, ha añetehápe ikatu jahaʼarõ umíva koʼág̃a avei, ko ipaha aravo ñembotavy ha ipuʼaka rehegua-pe. Umi omboykéva koʼã revelación especial, oĩgui mbaʼe joguarã guaʼu, ikatu avei, upeichaite porã, oho michĩmi mombyryve ha onega Tupã arakaʼeve ojekuaauka hague yvypórape peteĩ sueño térã visión rupive, mbaʼe joguarã guaʼu akóinte oĩgui.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Ke’ẽtépe ha visión-kuéra rupi Tupã ojehechauka yvypórape. Ko medio rupive ha’e oñe’ẽ vaekue proféta-kuérape; omoĩma profecía don pe evanhélio iglesia remiandu apytépe, ha omboja’o ke’ẽtépe ha visión-kuérape umi ambue señal-kuéra apytépe ‘ÁRA PAHÁPE’ guaréva. Amén.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.
“Che rembipota ko’ã ñe’ẽmbyrã yvateguápe ha’e va’ekue aipe’a hag̃ua umi objection Escritúra-pe oĩháicha, ha ambosako’i hag̃ua pe omoñe’ẽvape apytu’ũ umi oúvape guarã.” James White.