The Book of Daniel - Number Three | English and Guarani Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Koʼág̃a ñamombaʼe hína pe “mokõiha poapy ára” Levítico mokõipa poteĩme oĩva Daniel arandukápe. Oñemokañy umi oiporavóvape omboty hag̃ua hesakuéra, ha katu oĩ umi ohechaséva hag̃ua. Ñañepyrũta Daniel arandukápe, kapítulo poapy, ha peteĩha versíkulo pahápe, trece.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe pevepa pe visión rehegua pe sacrificio ára ha ára guare, ha pe transgresión ñembyai rehegua, oñemeʼẽ hag̃uáicha mokõivéva, pe santuario ha pe ehérsito, oñepyrũ hag̃ua oñembohasa hag̃ua yvýre? Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Pe versíkulo oñepyrũ pe ñeʼẽ “upéi” reheve, ha upéva ojapo peteĩ jehechakuaa hag̃ua iñambueha pe visión tembiasakue proféticogua Daniel ohechavaʼekue upe diez versíkulo mboyveguápe. Pe kapítulope, pe versíkulo peteĩ ha mokõi ohechauka pe áño Daniel orresivihague pe visión ha avei orresivi hague ysyry Ulai ykére. Pe versíkulo mbohapy guive pe versíkulo doce peve, haʼe “ohecha” pe visión tembiasakue proféticogua. “Upéi” haʼe “ohendu” peteĩ ñemongeta yvagapegua oguerekóva peteĩ porandu ha peteĩ mbohovái. Pe versíkulo quince-pe, oñepyrũ ohekávo mbaʼépa heʼise pe visión tembiasakue proféticogua haʼe ramoite “ohechavaʼekue”. Tuicha mbaʼe jahechakuaa hag̃ua pe iñambueha pe visión Daniel “ohechavaʼekue” pe versíkulo mbohapy guive doce peve, ha pe ñemongeta yvagapegua haʼe “ohenduvaʼekue” — mokõivéva niko mokõi visión iñambuéva.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Ha ojehovasáva pene resa, ohecha rupi; ha pende apysa, ohendu rupi. Mateo 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Pe poranduapy 13-pe ojejapóva hína kóva: “Mboy arakaʼe peve piko pe visión”, ha pe ñeʼẽ hebreo oñembohasáva “visión” ramo upépe ndahaʼéi pe ñeʼẽ hebreo peteĩchagua pe oñembohasáva “visión” ramo pe poranduapy 16-pe.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Ha ahendu peteĩ kuimbaʼe ñeʼẽ Ulaí y rembeʼy apytépe, ohenóiva ha heʼíva: Gabriel, ejapo ko kuimbaʼe toikũmby pe visión. Daniel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Mokõi ñe’ẽ hebreo iñambuéva oñembohasávo inglés-pe peteĩ ñe’ẽnte “vision”-ramo, Leviticus 26-pe oĩva “siete tiempos” opyta kuri “ñemokañýpe ojehechahápe voi”. Umi estudiante bíblico oñekontentáva oikuaa hag̃uánte pe yvy ári guáva, ohecha ko mokõi ñe’ẽ hebreo iñambuéva peteĩchaguánte; hákatu ojapo upéva hikuái ijehegui vaípe.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Ñaime ojehecha hag̃uánte ipe ári ndaikatumo’ãi ojapo heta mba’e porã. Ojeikuaa hag̃ua hekopete tekotevẽ jehesa’ỹijo ñakãporãme guare ha estudio serio, pohýi ha mbarete rehegua. Oĩ añetegua kuéra Ñe’ẽme ha’etéva peteĩ vena ita jeguaka rembiasakãva, oñemíava yvýpe. Ojeheka ramo umíva, kuimba’e ojehýi hag̃ua óro ha pláta reheháicha, ojejuhu umi tesoro kañymby. Eñangareko porãke ani hag̃ua mba’eve ojejapo pe añetegua rehegua prueba ndoĩri hag̃ua pe Escritura voi ryepýpe. Peteĩ Escritura ha’e pe llave ombojurúva ambue Escritura kuérape. Hembikuaa ipirapireva ha kañymbyva oñembohesakã Espíritu Santo Tupãgui rupive, omyesakãvo Ñe’ẽ ñane akãrapu’ãme g̃uarã: ‘Nde ñe’ẽnguéra jeike ome’ẽ tesakã; ome’ẽ arandupy umi iñakãpytĩvévape.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Ñandejára Ñe’ẽme ojeikuaauka ñandéve “opa mba’e añetegua oguereko ijojaha” ha, jaiporavóramo ñamboyke hag̃ua pe añetegua oĩha mokõi ñe’ẽ hebreo iñambuéva oñembohasáva “visión” ramo capítulo ocho-pe, ñande voi jaiko ñandejehe pe mba’e vai omoheñóiva Laodicea-gua pytũndy ñande resa ári. Pe ñe’ẽ yma guare he’i: “ndaipóri oĩvéva ohecha’ỹva umi ndohechaséivagui.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Pe Biblia oguereko opaite umi principio tekovekuéra oikotevẽva oikuaa hag̃ua ikatu hag̃uáicha oñembosako’i térã ko tekovépe g̃uarã térã pe tekove oútavape g̃uarã. Ha koʼã principio ikatu ojeikuaa opavavete rehe. Avave ndorekóiva peteĩ espíritu omombaʼe hag̃ua iñemboʼepy ndaikatúi omoñeʼẽ peteĩ jepe pasáhe pe Bibliágui ohupytyʼỹre chugui peteĩ pensamiento pytyvõkuaáva. Péro pe ñemboʼepy iporãvéva pe Biblia rehegua ndohupytýi jepi térã oñembojaʼo hag̃uánte ojestudiágui. Ijapuʼa guasu añetegua ndohjehechaukapái upéicha ikatu hag̃uáicha ojehechakuaa pe omoñeʼẽ pyaʼéva térã oñeñangarekoʼỹva rupive. Heta iñemombaʼeguasu oĩ mombyry eterei pe ape ári guive, ha ikatu ojehupyty mante jeporeka kyreʼỹ ha ñehaʼã tapia rupive. Umi añetegua omoheñóiva pe tuichakue guasu ojeheka vaʼerã ha oñembyaty vaʼerã, ‘koʼápe michĩmi, ha amo michĩmi.’ Isaías 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Ojehekávo ha oñembyaty rire péicha, ojehecháta oñemohenda porãmbaiteha ojuehe. Káda Evahélio ombojoapy ambuévape, káda profesía omyesakã ambue profesíape, káda añetegua katu oñemoakãrapu’ã ambue añetegua ári. Umi tipo sistema judío rehegua oñemohesakã porã Evahélio rupive. Káda principio Ñandejára Ñe’ẽme oguereko hendaguã, káda mba’ete katu oguereko he’iséva. Ha pe estructura kompleta, iñapytu’ũme ha ijejapópe, ome’ẽ testimonio Ijára rehe. Péichaite pe estructura ndaikatúi avave apytu’ũ, ndaha’éiramo pe Infinito mba’éva, oikuaa hag̃ua térã ojapo hag̃ua.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Pe ñeʼẽ “visión” ojehu diez jey Daniel capítulo ocho-pe, péro umi diez jey oĩ mokõi ñeʼẽ hebreo iñambuéva, ha umi ñeʼẽ heʼiséva ndahaʼéi peteĩchante. Oñemoĩrire peteĩchante heʼise hag̃ua, Daniel oipuru hag̃uáicha peteĩnte umi ñeʼẽgui káda peteĩ umi diez jehúpe. Daniel ohai mokõi ñeʼẽ, pórke káda peteĩva umi mokõigui oguereko heʼiséva tee, ha peteĩva ohechauka peteĩ visión Daniel “ohecháva”, ha ambue peteĩ visión “ohendúva”. Versículo trece-pe, pe ñeʼẽ oñembohasáva “visión” ramo haʼe châzôn, ha heʼise “peteĩ jehecha”, térã “peteĩ visión”, “peteĩ kéra” térã “peteĩ oráculo”. Che ahenói upéva “visión de la historia profética” ramo, oñemopyendágui heʼisévare ha avei mbaʼéichapa Daniel oipuru upéva.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Pe peteĩhápe, Daniel kapítulo ocho-pe, Daniel he’i “ojejapo chéve peteĩ visión”, ha pe mokõiha versículo-pe mokõi jey omombe’u “ahecha hague peteĩ visión-pe”. Upéi pe versículo trece-pe, oñemoĩ porandu “mboy ára peve piko pe visión”. Koʼã jeipuru maymáva hína pe ñeʼẽ hebrea “châzôn”. Upéi pe versículo quince-pe, jag̃uahẽ ikatu hag̃uáicha pe momento iñimportantetévape Daniel oipuru jey hague upeichaite pe ñeʼẽ, haʼe heʼi haguére: “che”…“ahecha rire pe visión ha aheka hag̃ua heʼiséva”. Daniel ohecha rire pe visión châzôn, haʼe oikuaa porãse mbaʼépa heʼise. Kóva hína peteĩ añetegua oguerekóva tuicha mbaʼe pe “siete tiempos” oñeñomíva rehe Levítico veintiséis-gua ko kapítulope.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Ha’e avei oipuru pe ñe’ẽ châzôn umi versíkulo 17 ha 26-pe. Pe ñe’ẽ “visión” ojehecha diez jey Daniel capítulo ocho-pe, ha pe ñe’ẽ châzôn orrepresenta siete ko’ã jehechauka apytégui. Daniel oipuru pe ambue ñe’ẽ hebreo oñembohasáva “visión” ramo irundy jey. Pe ambue ñe’ẽ hebreo ha’e mar’eh, ha he’ise “apariencia”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn ojepuru siete jey Daniel kapítulo ocho-pe, ha mar’eh ojepuru irundy jey; ha oñondive ohechauka umi diez jey ñe’ẽ inglés “vision” ojehecháva Daniel kapítulo ocho-pe. Siete ha irundy ningo once, peteĩ jeygui Daniel oipuru mar’eh, ha oñembohasa he’iséicha voi, pórke versíkulo quince-pe, Daniel “ohekávo he’iséva” pe châzôn visión historia proféticagua rehegua, “oñembo’y henondépe” chupe “kuimba’e ra’angáicha.” Pe ñe’ẽ “ra’anga” ha’e mar’eh. Upévare, mar’eh ojepuru Daniel rehe irundy jey Daniel ocho-pe, ha peteĩ jey oñembohasa oñemohendáva he’iséva tenondegua “ra’anga” rehe, ha umi mbohapy ambue jey oñembohasa “visión” ramo.

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Ndaha’éi aikuaaukaseha mba’eveichagua ñe’ẽvai umi kuimba’e ombohasava’ekue pe Biblia King James-pe. Upéicharõ jepe, tekotevẽ ojehechakuaa, pe versíkulo pahaapyha-pe, ojejuhuha pe ñe’ẽ peteĩnte oñembojoapýva pe Biblia King James-pe (sacrifice), ha ñe’inspiración he’i porãiteha, “ndoikéi pe texto-pe.” Pe inspiración avei he’i pe ñe’ẽ oñembojoapýva “oñembojoapy hague arandu yvypóra rupive.” Pe kapítulo peteĩetepe voi, mokõi ñe’ẽ hebreo iñambuéva oñembohasa mokõivéva peteĩcha pe ñe’ẽ inglés-pe. Mba’érepa iñimportánteiterei jahechakuaa hag̃ua pe joavy ko’ã mokõi ñe’ẽ apytépe, tuichaite mba’e.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ha ojehu peteĩ mba’e, che, Daniel, ahechávo pe visión ha ahekávo iñemyesakã, upérõ, péina ápe, oñembo’y che renondépe peteĩva yvypóra-icha ijehecháva. Ha ahendu peteĩ kuimba’e ñe’ẽ Ulaí rembe’y mbytépe, osapukáiva ha he’íva: Gabriel, emboguahẽ ko kuimba’épe toikũmby pe visión. Daniel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Daniel “oheka hag̃ua pe he’iséva” pe “châzôn visión” rehe, upe vaʼekue haʼe ohecha ramoite, Cristo omomarandu Gabriel-pe “ojapo hag̃ua” Daniel oikũmby pe “mar’eh visión” rehe, upe vaʼekue haʼe ohendu ramoite. Daniel oikuaasekuri pe visión tembiasakue maranduhára rehegua, ha katu Cristo, upe oñemombeʼu vaʼekue versíkulo 13-pe Palmoni ramo (upe marangatu oñeʼẽ vaʼekue), omboʼe Gabriel-pe ojapo hag̃ua Daniel oikũmby pe “mar’eh visión”, ndahaʼéi pe “châzôn visión”. Versíkulo 15 ha 16-pe, pe tembiaporã oñemeʼẽva Gabriel-pe heʼi porã haʼe ojapo vaʼerãha Daniel oikũmby pe “mar’eh visión”, upéva hína pe ñeʼẽ oñembohasáva “visión” ramo ha heʼiséva “jehechauka”, ndahaʼéi pe visión tembiasakue maranduhára rehegua Daniel oikũmbyse vaʼekue. Ojekuaaʼỹre Gabriel rembiaporãme, pe “siete tiempos” Levítico 26-pe oĩ kañy hag̃uáicha ojehecha hag̃uáicha hag̃uápe.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Pe versíkulo mokõipa potĩnteĩme, mokõivéva ñe’ẽ hebreo oñembohasáva “visión” ramo ojejuhu pe versíkulo peteĩchape; ha upe versíkulo oiko peteĩva umi ñemboja’o tenondegua apytégui ojepe’a hag̃ua añetegua Daniel rembijekuaa rehegua umi “siete tiempos” rehe.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Ha pe visión ka’aru ha pyhareve rehegua, oñemombe’úva’ekue ndéve, añeteha; upévare eñongatu pe visión, pórke opytáta heta ára peve. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Pe versíkulo mokõipa poteĩ ha poyvy, pe “jehecha ka’aru ha pyharevegua” ha’e pe visión mar’eh, he’iséva “jehecha térã mba’e ojehecháva”; ha pe visión oĩva “ojembotýva hag̃ua” katu ha’e pe visión châzôn, marandu profesiagua rembiasakue rehegua. Pe ñe’ẽjoaju “ka’aru ha pyhareve” ha’e upe omboykéva ha omombe’uporãva pe joavy oĩva mokõi visión apytépe. Upéva ojapo ambue ta’ãngahai rupive ohechaukáva mba’éichapa pe yvypóra rembiapo oike Biblia jejapope. Pe yvypóra rembiapo oguereko mokõive: umi proféta ohaíva’ekue Biblia ñe’ẽnguéra, ha avei umi ombohasáva’ekue Biblia ambue ñe’ẽme. Biblia, Cristoicha, ohechauka peteĩ joaju Tupãrekogua ha yvypórareko rehegua. Upe yvypórareko oguejy araka’eveguive tembiasápe, Adán gui opeka rire guive umi ohai ha ombohasáva’ekue Biblia peve. Cristo ha Biblia mokõivéva ha’e Tupã Ñe’ẽ, ha Tupã Ñe’ẽ ipotĩ; pe Tupãrekogua oĩva upe joajúpe akóinte ipu’akave umi ñembyai térã jejopy oĩva’ekue so’ópe ári hag̃ua.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Pablo, Jesucristo rembiguái, ojehenóiva apóstolrã, oñemboja'óva Tupã evanhélio rehehápe, (ha'e vaekue opromete vaekue yma guive iproféta kuéra rupive Ñandejára Ñe'ẽ Marangatu kuatiakuérape,) Ita'ýra Jesucristo ñande Ruvicha rehegua, oúva David ñemoñaregui yvypóra rekopegua. Romanos 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ñe’ẽjoaju “ka’aru ha pyhareve” ojejuhu jey jey Tupã Ñe’ẽme, ha akóinte oñembohasa “ka’aru ha pyhareve” ramo, oĩháicha pe versíkulo mokoĩpa poteĩme, ha ojejapoháicha heta jeýma pe tembiasakue jejapopy rehegua Génesis-pe, he’íva jey jey: “ha pe ka’aru ha pe pyhareve ha’e va’ekue….” Añetehápe, ha opa mba’e añetegua oguereko iñimportánsia (ha ko mba’e añetegua tekotevẽ oñentende hag̃ua), pe tenda añoite Biblia-pe pe ñe’ẽjoaju “ka’aru ha pyhareve” ndoñembohasáiva “ka’aru ha pyhareve” ramo (oĩháicha pe versíkulo mokoĩpa poteĩme), ha’e pe versíkulo irundyha Daniel 8-pe. Upépe, ha upépe añoite Tupã Ñe’ẽme, pe ñe’ẽjoaju “ka’aru ha pyhareve” oñembohasa hag̃uante “ára” ramo.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Ha ha’e he’i chéve: Mokõi mil tresientos ára peve; upéi pe tupaópe oñemopotĩta. Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Doce versíkulo rire, pe kapítulo peteĩchaguápe Danielpe, pe ñe’ẽjoaju hebreo “ka’aru ha pyhareve” oñembohasa pe ojeporuháicha opa ára; ha pe versíkulope ha’éva pe yta guasu mbytépegua ha fundamento Adventismo rehegua, pe ñe’ẽjoaju oñembohasa rei “ára” ramo. Mba’e influencia rupípa umi traduktór Biblia King James rehegua ogueru chupekuéra ojapo hag̃ua peteĩ joavy tuichaitereíva péicha? Ha’ekuéra ombohasa va’ekue pe ñe’ẽjoaju versíkulo veintiséispe, ojoajúvo opaite jehechauka ambuekuéra ndive pe ñe’ẽjoaju rehegua pe Biblia rembytépe. Péro doce versíkulo mboyve versíkulo veintiséisgui, versíkulo catorcepe, iñypytyvõ’ỹ yvypóra rehegua omoĩ peteĩ joavy especial pe mbohovái ári pe porandu versíkulo trece rehegua. Ha pe porandu versíkulo trece rehegua oguereko va’ekue peteĩ ñe’ẽnte (sacrificio), upeva’erã ndova’erãmo’ã oñembojoapy pe Bibliápe. Tupã oipota va’ekue versíkulo catorce opyta hag̃ua ojehechakuaa hag̃uáicha peteĩ hendáicha ipypukúva ha ijojaha’ỹva. Péicha ojapóvo, Ha’e avei ohechauka mba’épa Gabriel oñe’ẽmondo va’ekue omboikuaa hag̃ua Danielpe.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Pe versíkulo dieciséis-pe, Jesús omanda Gabriel-pe ombojekuaa hag̃ua Daniel-pe pe visión mar’eh, jepe Daniel oheka kuri oikũmby hag̃ua pe visión châzôn historia proféticagua. Pe versíkulo veintiséis he’i pe “visión ka’aru ha pyharevegua oñemombe’u va’ekue” ha’eha “añete”. Pe visión châzôn ha’e va’ekue peteĩ “jehecha” profético, péro pe visión mar’eh “oñemombe’u”, pórke oñeñe’ẽ hese. Oñeñe’ẽ hese versíkulo catorce-pe, Palmoni he’i ramo guare: “mokõi mil trescientos ka’aru ha pyhareve peve; upéi pe santuario oñemopotĩta.” Pe versíkulo veintiséis oiporu pe ñe’ẽjoaju “ka’aru ha pyhareve”, ha ombohéra hag̃ua upéva pe visión “oñemombe’u va’ekue”, ohechauka hag̃ua pe joavy mokõive visión apytépe Daniel kapítulo ocho-pe. Pe visión historia proféticagua Daniel “ohecha” va’ekue, ha Daniel oikũmbyse va’ekue, iñambue pe visión “oñemombe’u va’ekue” rehegui, upe Daniel “ohendu” va’ekue. Iñimportantevéva, pe visión Daniel “ohendu” va’ekue hína upe visión Gabriel ome’ẽva’erã Daniel-pe iñakãrapu’ã hag̃ua hese.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Yvypóra oikéva’ekue omoheñóivo pe Biblia Marangatu ohaikuaa pe ñe’ẽ “visión” pa jey Daniel kapítulo ocho-pe, ha upéicha ojapóvo omokañy pe joavy peteĩ visión “ojecháva” ha ambue visión “ojehendu hag̃uáicha”. Péicha ojapóvo, omombyky pe ñemomba’e guasu ohechaukáva Cristo rembipota hague Daniel ontende hag̃ua pe visión ohendúva, yvateve ontende hag̃ua pe visión ohecháva. Koʼág̃a ikatu ñahesaʼỹijo mbaʼépa ojapo Gabriel omohuʼã hag̃uáicha pe tembiapo oñemeʼẽvaʼekue chupe.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Upévare oguahẽ hi’aguĩ pe che aimehaguépe; ha oguahẽvo, chekyhyje ha ha’a che rovái yvýre; ha he’i chéve: Entende, yvypóra ra’y; pe visión niko oikóta ára pahápe. Ha ha’e oñe’ẽ aja chendive, aime peteĩ oke pypukúpe che rovái yvýre; ha ha’e chemoko, ha chemopu’ã chepy yvate. Ha he’i: Péina, aikuaaukáta ndéve mba’épa oikóta pochy pahaitepe; pe ára oñemoĩmava guive, oguahẽta paha. Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gabriel koʼág̃a oñepyrũ hembiapo omoĩ hag̃ua Daniel-pe ontende hag̃ua pe visión oĩva mokõi mil trescientos kaʼaru ha pyhareve rehegua, ha upéva añete. Tenonderãite oikuaauka chupe pe visión tembiasakue profética rehegua, pe visión châzôn, oĩtaha “pe ára paha” jave. Upéi, Daniel oĩ aja peteĩ kerayvoty profético-pe, Gabriel opoko Daniel rehe ha omopuʼã chupe oñemboʼy hag̃uáicha. Haʼe heʼi chupe: “Aikuaaukáta ndéve.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Upéva hína pe Palmoni (Cristo) he’i vaʼekue Gabriel-pe ojapo hag̃ua, heʼívo: “Gabriel, emboikuaa ko kuimbaʼépe pe mar’eh visión kaʼaru ha pyhareve rehegua.” Gabriel heʼi omboikuaataha Daniel-pe “mbaʼépa oikóta pe pochy pahápe”. ¡Upépe oĩ! ¡Upépe oĩ pe “siete tiempos” Levítico veintiséis-pegua! Oñemokañy pe voi técnica profética rupive, pe técnica Gabriel omoingove jevy jevy vaʼekue proféta kuérape hag̃ua omeʼẽ hag̃ua testimonio hese ha oipuru hag̃ua ikuatiakuérape! Pe técnica hína “línea ári línea, koʼápe michĩmi ha amo michĩmi”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Pe lívro “Pensamientos sobre Daniel ha Apocalipsis”, Uriah Smith rembiapópe (maymáva Adventista, ha umi ijerére oikóva jepe, oikuaava’erã), Smith omombe’u Daniel capítulo ocho, versículo diecisiete guive diecinueve peve rehe:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Peteĩ ñe’ẽmondo guasu rupive heʼívo pe ára oñemoĩmavape oguahẽtaha pe paha, ha oikuaaukatataha chupe mbaʼépa oikóta pe pahápe pe pochy rehegua, oike pe visión ñemyesakãme. Pe pochy ojeikuaa vaʼerã ojahoʼíha peteĩ ára pukukue. Mbaʼe ára? Tupã heʼi vaʼekue hetãygua Israel-pe ohyta hag̃ua hiʼári ipochy hembiapo vai rehe; ha upéicha omeʼẽ jehekomboʼe pe ‘mburuvicha Israel gua heko kyʼa ha añaʼygua’ rehegua: ‘Eipeʼa pe akã jeguaka, ha eipeʼa pe koróna.... Che ambojere jeréta, ambojere jeréta, ambojere jeréta chupe: ha ndaiporimoʼãvéima, pe ou pehẽngue hag̃ua ichupe guarã meve; ha ameʼẽta ichupe.’ Ezequiel 21:25–27, 31.”

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Kóva hína pe ára pe Ñandejára pochy ipu’aka hag̃ua ikontráto retã rehe; pe ára umi mba’e marangatuha ha pe ehérsito ojejahéi hag̃ua py rupi. Pe mbyta jeguaka ojeipe’a, ha pe akãrague ojeipe’a chugui, Israel oĩ jave Babilonia rréino poguýpe. Upéi oñembyai jey Medo ha Persa kuéra rupi, upéi Griego kuéra rupi, upéi Romano kuéra rupi, ojoavy’ỹ hag̃uáicha umi mbohapy jey pe ñe’ẽ oñe’ẽjeyháicha maranduhára rupive. Umi judío upérõ, ombotovévo Cristope, pya’e oñemosarambi opa yvy ape ári; ha Israel espiritual ojapyhy pe tenda pe ñemoñare literal rehegua; ha katu oĩ hikuái yvy arigua pu’aka guýpe, ha upéicha oĩta David guapyha oñemopu’ã jey peve,—pe oúva, pe héraitéva upe guapyha jára hag̃ua, pe Mesías, Py’aguapy Ruvicha, ou peve, ha upérõ oñeme’ẽta chupe. Upérõ pe pochy opátama. Mba’épa oikóta ko ára pahaitepe, pe ánhel ko’ág̃a oikuaaukáta Daniel-pe.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

Pe “indignación” Smith ohechaukaáva, oñepyrũ vaekue Manasés ojegueraha jave Babilóniape asirio-kuéra rupi ary 677 a.C.-pe. Ñambyasy hag̃uáicha, Smith ogueraha Sedequías ñemongu’e ha ñehundikue ary 586 a.C.-pe ha omoĩ upéva ramo pe ñepyrũrã pe período “indignación” rehegua versíkulo diecinueve-pe. Smith ndoguerekói mba’eve he’íva mba’épa he’ise pe versíkulo he’ívo “pe pahaite pe indignación rehegua.” Ha’e oñangareko hese ku “indignación” añónte ramo; hákatu oĩramo “pahaite” pe indignación rehegua, gramátika ha lógica ojerure katuete oĩha avei, sa’ive jepe, peteĩ “ñepyrũrã” térã “primera terminación” pe indignación rehegua. Smith oikuaa vaekue umi setenta ary ñembyasy ha jeguereko hag̃ua ñemongapypýpe oñepyrũ hague Nabucodonosor peteĩha oataka jave Joiacim rehe ary 606 a.C.-pe; upéicharõ jepe, ha’e odesidi pe ñepyrũrã pe período indignación rehegua ha’eha Nabucodonosor mbohapyha ataque, ojapóva’ekue Sedequías rehe, pe mburuvicha guasu pahague Judáygua.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Jepémo jepe jaikuaa hag̃ua peteĩ marandu hetave imba’eporãva hekovépe iñepyrũme hese [Daniel rehe] ojehaíva ambue proféta oime hag̃uágui hag̃ua, upéicharõ jepe, heñóiha ha iñemoñare rehegua opytaite kañyhápe, peteĩ mba’e añoite ndojekuaáiva’ỹre: ha’e hague ñemoñare rréi rehegua, ikatúramo oime David róga pegua, upe jave hetaiterei vaʼekue. Haʼe ojehechauka raẽ peteĩva ramo umi karaiete prisionéro Judá guápe, Nabucodonosor, Babilonia rréi, arýpe peteĩhápe, umi setenta ary jepokuaa hag̃ua ñembyasygua ñepyrũme, JC mboyve 606. Jeremías ha Habacuc gueteri omombeʼu kuri iprofesía kuéra. Ezequiel oñepyrũ michĩ hag̃uáicha upe rire, ha saʼive rire, Abdías; ha koʼã mokõi omohuʼã hembiapo heta ary mboyve Daniel rekove puku ha hendy porãva rembeʼýgui. Mbohapy proféta añónte ou hapykuéri: Hageo ha Zacarías, ombaʼapo vaʼekue proféta rembiapópe sapyʼami peteĩcha jave, JC mboyve 520–518, ha Malaquías, pe proféta paha Antiguo Testamento pegua, ojajái vaʼekue sapyʼami JC mboyve 397 rupi.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith ohechakuaa porã vaʼekue pe “pochy” oĩva pe versíkulo diez y nueve-pehapeha peteĩ aravo pukukueha. Haʼe ohechakuaa porã vaʼekue upe aravo haʼeha pe ñembojere yvýre pe santuario ha pe aty, ojoajúvo Daniel capítulo 8, versíkulo 13 ndive; ha ohechakuaa porã avei pe pahagueha haʼeha 22 jasypa 1844-pe.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith oĩ porãmi peteĩ hendápe, ha katu ndojuhúi pe añetegua ojapóvo upe ha’éva peteĩ mba’e ojehechakuaáva iaplicación profética-kuérape. Ha’e oheja va’ekue tembiasakue ogia hag̃ua iñehesa’ỹijo pe ñe’ẽ profética rehe, pe ñe’ẽ profética togia hag̃ua iñentendimiento tembiasakue rehe rangue. Ñahejáramo la Biblia tomyesakã tembiasakue profética, upéicharõ jaguereko pe marandu hekopete hag̃uáicha ñañemboja tembiasakuére.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

La Biblia ombo’e peteĩ kuimba’e ojejopy hag̃ua hese hag̃ua, upéva rehe ha’e opyta pe ojepy’apyhágui rembiguái hag̃ua.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Oikuaveʼẽramo jepe chupekuéra sãso, haʼekuéra voi hína tekovaikuére ñembiguái; peteĩ kuimbaʼe ojejopy hag̃ua rupi, upe mbaʼépe voi oñemoĩ tembiguáiramo. 2 Pedro 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manaséspe ojegueraha prisionéroramo Babilóniape ary 677 a.C. upépe. Upépe ae Judá oñemboguejypa ha ogueraha hag̃ua tembiguáiramo. Kóva hína pe ñepyrũmby ojehechaukáva mokõivéva ta’angakuérape, 1843 ha 1850 guápe, umi Sister White omoneĩva hekopete hag̃ua. Smith omoñepyrũ pe ñemboguejy hag̃ua Daniel capítulo ochope, versículo trecepe, Sedequías reheve, pe mburuvicha guasu paha Judá gua. Sedequías ha’e va’ekue peteĩ huísio oho hag̃ua mbeguekatúpe paha, ndaha’éi ñepyrũmby. Sister White ohechauka Manasés jejapyhy Babilóniape ha’e hague peteĩ “earnest” umi mba’e oútavape g̃uarã. Peteĩ “earnest” ha’e peteĩ ñepyrũmby jehepyme’ẽ rehegua, ha ohechauka peteĩ jogua ñepyrũ oguerekótava ambue jehepyme’ẽ kuéra upe rire.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

“Jerovia hag̃ua maranduharakuéra osegi vaʼekue ñemoñeʼẽ ha ñeʼẽñemokyreʼỹme; kyhyjeʼỹ reheve oñeʼẽ Manaséspe ha ipuéblope; ha umi marandu oñembohory hese; Judá ojehekýi vaʼekue ndohendusei. Techaukaha añetetéva ramo mbaʼépa ojehúta pe puévlope opytáramo noñembyasýi hag̃ua, Ñandejára opermiti mburuvicha guasu ojejapyhy hag̃ua peteĩ aty soldádo asiriogua rupi, haʼe kuéra ‘omoĩ ichupe itavyrakuépe, ha ogueraha Babilóniape,’ haʼéva ikapitál sapyʼagua. Ko jehasa asy ogueru pe mburuvicha guasúpe iñarandúpe jevy; ‘haʼe oñemboʼe Ñandejára Itúvape, ha oñemomirĩ tuichaite ituvakuéra Jára renondépe, ha oñemboʼe Hese: ha Haʼe ohendu chupe, ha ohendu ijerure asy, ha ogueru jevy chupe Jerusalénpe hoguapýpe. Upéi Manasés oikuaa Ñandejára haʼeha Tupã.’ 2 Crónicas 33:11–13. Péro ko ñembyasýi, iporãitereíramo jepe, ou are rireiterei ndaikatúi hag̃uáicha osalva pe rréino umi ára pukukue japu Tupãnguéra rehegua jepokuaa ombyaíva puʼakágui. Heta oñepysanga ha hoʼa, ha arakaʼeve ndoikovéima hag̃ua opuʼã jevy.” Profetas y Reyes, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manasés ohechaukaava’ekue pe “ñepyrũrã” omoñepyrũ va’ekue pe “ñe’ẽ vai” umi “mokõi ha poapy jey” rehegua, ha’éva pe “pochy paha”; pe “pochy peteĩha” katu oñepyrũma va’ekue pe mburuvichakuéra yvykuéra yvategua gotyogua ojegueraha jave ñembyasyrãme ary 723 a.C. Upéi, Jehoiaquim oñemongu’e hag̃ua guive, Daniel ojegueraha jave ñembyasyrãme, umi setenta ary ñembyasyrãme Jeremías ohechauka va’ekue oñepyrũ ary 606 a.C.-pe. Mokõi mburuvicha rire Jehoiaquim-gui, Jerusalén oñehundi, ha pe mburuvicha paha Judagua, Sedequías, ohecha imembykuéra ojuka ramo henondépe; upéi oñeipe’a chugui hesa ha ojegueraha ñembyasyrãme Babilóniape.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith ome’ẽ opaite pe juicio progresivo Zedequíaspe ha oiporu Zedequías juicio pe prueba-ñe’ẽrã ramo he’ipyre hag̃ua. Pe juicio Zedequías rehegua, ha’éva pe “mburuvicha aña ha marangatu’ỹva”, ohechauka porãkuri Judá koróna ojeipe’ataha Cristo ou peve omopu’ã hag̃ua peteĩ reino. Smith he’i: “ha’ekuéra oĩ yvy arigua pokatu guýpe, ha oĩta upéicha David guapyha oñemopu’ãjey peve,—pe ijára tee, pe Mesías, pe Mburuvicha Py’aguapýva, ou peve, ha upérõ oñeme’ẽta chupe.” Ára 22 jasypa 1844-pe, oñembotývo Daniel capítulo siete, ha umi versículo trece ha catorce, Cristo, ojehechaukáva Yvypóra Ra’y ramo, ou Túva renondépe oñeme’ẽ hag̃ua chupe peteĩ reino.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Ahecha pyharekue ahecha, ha péina peteĩ ojoguáva Yvypóra Ra’ype ou yvága arai ndive, ha oguahẽ Arakuérape, ha ogueru chupe henondépe. Ha oñeme’ẽ chupe poguý, mimbipa ha peteĩ rréino, opa tavayguakuéra, tetãnguéra ha ñe’ẽnguéra oservi hag̃ua chupe; ipoguý niko poguý opa’ỹva, ndohasamo’ãi; ha irréino, pe noñehundimo’ãiva. Daniel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Hermana White omboaje Daniel kapítulo siete, ha umi versíkulo trece ha catorce oñekumpli hague 22 jasypa, 1844-pe.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Cristo oúvo ñande pa’i guasu ramo pe lugár santísimo-pe, pe santuario ñemopotĩrã rehe, ojehechaukáva Daniel 8:14-pe; yvypóra Ra’y oúvo pe Ymaguare Árape rendápe, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára oúvo Itupãópe, omomaranduva’ekue Malaquías, ko’ãva ha’e peteĩ mba’e oikóva añoite ñemombe’u; ha kóva avei ojehechauka pe ména omendátava oúvo ñemendápe, Cristo omombe’uháicha pa’ũme umi diez kuñataĩ marangatúre, Mateo 25-pe.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith noñe'ẽi pe mba'e iñimportantevévare, ha'éva “paha paha pe pochy rehegua”. Ojehekýi pe principio bíblico ohechaukáva Judá oñemomba'e hague hese Manasés tiémpope, ha pe jejegueraha hag̃ua tembiguáiramo, oñepyrũva mokõi mburuvicha guasu Zedequías mboyve, avei ohechauka Judá oĩma hague Babilonia poguýpe Zedequías og̃uahẽ mboyve ijapyra rehe. Ko'ã jeheja hesakãitereívape, ha'e nevertheless he'i gueteri: “ko'ápe oĩ pe período Tupã pochy hag̃ua heteve ijeheguigua tavayguakuéra rehe; pe período pe santuario ha pe aty oñembohasáva py guýpe.” Upévare, ha'e directamente ombojoaju “pe período Tupã pochy rehegua” Daniel capítulo ocho rehe, ha pe porandu versículo trece peguápe, “araka'e peve.” Pe mbohovái versículo catorcepe, ha'e va'ekue 22 jasypa 1844 peve.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Pe ñemyasãi Babilóniape tembiguáiramo peteĩ tembiasakue mbeguekatúva oñepyrũva’ekue ary 677 a.C.-pe, ha oseguíva’ekue 1844 peve. Upe ára pukukue ojokupyty mokõi su cincuenta ary ha mokõipa, ha upéva hína, añetehápe, umi “siete tiempos” Levítico mokõipa poteĩme. Upe ára pukukue opa hague 22 jasypa 1844-pe ome’ẽ vaʼekue Daniélpe peteĩ mokõiha testígo pe “mar’eh visión” rehegua umi dos mil trescientos kaʼaru ha pyhareve rehe.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Gabriele oje’e hag̃ua Daniel-pe oikũmby hag̃ua pe visión, ha pe Gabriele ojapóva hína kuri ome’ẽ peteĩ mokõiha testígo 22 jasypa 1844 rehegua, ára paha ramo. Ndaha’éi mante ome’ẽ hague peteĩ mokõiha testígo omopyendávo pe ára umi mokõivéva marandu arandupy rehegua oñekumpliha hag̃ua, síno Smith hekoitépe ohechauka haguéicha, pe ára pukukue ojoajúva pe mokõiha testígo ndive 1844 rehegua, oñemombe’u kuri versíkulo 13-pe, pe tiémpo pe santuario ha pe ehérsito oñemombo hag̃ua yvýre ha oñembohasa asy hag̃ua. Pe porandu versíkulo 13-pe ha’e: “Mboy tiémpopa pe visión pe sacrificio ára ha ára rehegua, ha pe angaipa ñembyai rehegua, ome’ẽ hag̃ua mokõivéva pe santuario ha pe ehérsito oñemombo hag̃ua yvýre?” Upéva pe tiémpo pukukue ha’eva’ekue umi “siete tiempo” Levítico 26-pe.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Smith ndohecháiva térã ojeporeka hag̃ua, ha’e vaekue pe “póchy” oĩva pe versíkulo diecinueve-pe, ha’eha pe “paha” upe póchy rehegua. Oĩramo peteĩ “paha”, upéicharõ oĩ avei peteĩ “ñepyrũ”, ha Daniel omombe’u araka’épa opa pe “póchy ypykue”, capítulo once-pe. Ha’e ohechauka pe papado oguapýva mburuvicha guasu ramo pe Edad de las Tinieblas aja, ha he’i pe papado oñakãrapu’ãtaha pe póchy oñemohu’ã peve, térã opa peve.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Ha pe rréi ojapóta hembipota he’iháicha; ha ombotuicháta ijehe, ha ombohetavéta ijehe opaichagua tupã ári, ha oñe’ẽta ñe’ẽ hechapyrãva Tupã kuéra Tupã rehe, ha oikoporãta pe pochy ojejapypa peve; mba’érehe pe oje’epyréva ojejapóta. Daniel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Pe mbohapy pa teĩha verso ojehechakuaa heta hendáicha ha’eha pe verso apóstol Pablo omombe’uporã jeyva’ekue iñe’ẽme hag̃ua ikuatia mokõiha Tesalonicaguápe.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Ani avave pene mbotavy mba’eveichavérõ: upe ára ndoúi mo’ãi oĩ raẽ’ỹre pe jehekýi guasu, ha ojekuaaukáta pe kuimba’e angaipa rehegua, pe ñehundi ra’y; upéva oñemoĩva ha oñemomba’eguasúva opa mba’e ári oje’éva Tupã térã oñemomba’éva; ha péicha, ha’e ku Tupãicha oguapy Tupã rógaĩme, ohechaukávo ijupe voi ha’eha Tupã. 2 Tesalonicenses 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Pe “kuimba’e angaipa rehegua”, ha’éva avei “ñehundi ra’y”, ha “omoĩva ijupe opavave Tupã hérava térã oñemomba’égui ári”, ha’e avei pe “mburuvicha guasu” “ojapótava oipotaháicha; ha omopu’ãta ijupe, ha oñembotuicháta opa tupã ári”. Mokõivéva jehaipyre oñe’ẽ Roma pápa rehe. Daniel ohai pe pápa osẽ porãtaha, he’iséva omotenondetaha, pe “pochy” ojehupyty peve. Pe pochy, versíkulo mbohapypa poteĩhápe, oĩva’ekue “oñedetermina” va’ekue. Pe ñe’ẽ “oñedetermina” he’ise “ojekutu hag̃ua”.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Pe papado orresivi pe “herida mortal” ary 1798-pe, ha upe jave pe “primer indignación” oñemohuʼã térã opa. Pe ñeʼẽ “oñemohuʼã” heʼise opa térã cessa. Pe paha “pe indignación”-gui capítulo ocho-pe, ha versículo diecinueve-pe, ohechauka pe opaha pe período pe santuario ha pe hueste oñembohasa hag̃ua yvýre. Upéva opa 1844-pe, ha pe indignación “primera” katu opa 1798-pe.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

Pe “pahague py’aro paha” opa vaekue ary 1844-pe, mokõi su kuatia po mokõi ary rire mburuvicha guasu Manasés-pe ogueraha rire Babilóniape umi asirio ary 677 Cristo mboyve. Pe “tenondegua” py’aro opa vaekue ary 1798-pe, mokõi su kuatia po mokõi ary rire pe tetãnguéra yvategua Israel-gua ogueraha rire tembiguáiramo umi asirio ary 723 Cristo mboyve.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Oĩ hetave mba’e he’íva pe “siete tiempo” kañymby rehegua Daniel arandukápe, ha upéva ñañe’ẽta ñane artíkulo oúvape.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Ha pe ánhelpe pe ao peguarã Laodicea-ygua tupaopegua, ehai: Péicha he'i pe Amén, pe Testígo jeroviaha ha añetegua, Tupã rembiapokue ñepyrũ; aikuaa ne rembiapokue, ndaha'éi hag̃ua ro'ysã, ni haku. Aipotáta reime hag̃ua térã ro'ysã térã haku. Upévare, nde lukewarm rupi, ndaha'éigui ro'ysã ni haku, romombo hag̃ua che juruégui. Nde ere rupi: Che rico, hetave mba'e areko, ha ndaikotevẽi mba'eve; ha ndereikuaái ndeha'eha pe ohasa asyva, ha imboriahúva, ha mboriahu, ha ára, ha opívo.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Ko’ápe Ñandejára ohechauka ñandéve pe marandu umi hembiguái omyasãiva’erã Itavayguakuérape, ha’e ohenóiva’ekue oñemomarandu hag̃ua tavayguakuérape, ndaha’éiha peteĩ marandu py’aguapy ha tekorosã rehegua. Ndaha’éi peteĩ mba’e teórico añónte, ha katu peteĩ mba’e práctico opa mba’épe. Ñandejára tavaygua oñerrepresenta pe marandúpe umi Laodiceayguápe oñeme’ẽvape peteĩ tekópe to’o reko rehegua jerovia hag̃uáicha. Oĩ hikuái py’a guapýpe, ogueroviávo ijehegui oĩha peteĩ yvate porãme mba’apo hag̃ua yvypóra reko espiritual rehe. ‘Ndere hag̃ua: Che niko che rico, areko heta mba’e, ha ndaikotevẽi mba’eve; ha ndereikuaái ndehaha rejejopy vaíva, ñembyasygua, mboriahu, pytũ, ha opívo.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“¡Mba’e ñembotavy tuichavéva piko ikatu oguahẽ yvypóra apytuʼũme ndaipóri hag̃ua peteĩ jerovia haʼekuéra oĩ porãha, ha añetehápe oĩ vaieterei ramo! Pe Marandu pe Testigo Añeteguágui ojuhu Ñandejára retãyguápe peteĩ ñembotavy ñembyasýpe, upéicharamo jepe, hekopotĩva upe ñembotavýpe. Haʼekuéra ndoikuaái hiʼãnga rekove oĩha vaieterei Ñandejára renondépe. Umi oñeñeʼẽ hag̃uápe oñembotavy aja ijehe voi oĩha peteĩ tekove espiritual yvateetereívape, pe Marandu pe Testigo Añeteguágui ombyai ijeroviaʼaty hatãite peteĩ jehechauka mondýivare heʼíva añetehápe mbaʼéichapa hikuái: áraʼỹ espiritual, mboriahu ha ñembyasyetépe oikóva. Pe testimonio, haʼetéva kyreʼỹ ha pohýi eterei, ndaikatúi oiko jejavy, mbaʼérepa pe Testigo Añeteguáva voi oñeʼẽ, ha Itestimonio katuete vaʼerã hekopete.” Testimonies, volúmen 3, 252.