John the Baptist was a connecting link prophet.
Juan el Bautista ha’e va’ekue peteĩ maranduhára joajuha.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Maranduhára Juan mokõi dispensasión mbytépe pe joajuha vaʼekue. Tupã rembijokuáiramo oñemboʼy hag̃ua ohechauka hag̃ua pe léi ha umi proféta ojoajuha pe dispensasión cristiana rehe. Haʼe vaʼekue pe tesakã michĩvéva, upéva rire oútava peteĩ tuichavéva. Juan akã arandu oñemyesakã Espíritu Santo rupive, ikatu hag̃uáicha omyasãi tesakã ipuévlo ári; hákatu ndaipóri ambue tesakã arakaʼeve osẽ vaʼekue térã osẽtava omimbipa hag̃uáicha yvypóra hoʼa vaʼekuépe ári, pe osẽva Jesús remboʼe ha ijekuaa porãgui. Cristo ha Hembiapo oñentende vaʼekue mante tesapeʼũme, umi mymbajuka taʼãngarupi opyta hag̃uáicha. Jepe Juan voi ndoikuaapáikuri pe tekove oútava, omanóvaʼỹva, Salvador rupive.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Jesús avei vaekue peteĩ proféta ojoajúva hag̃ua.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Cristo omotenonde tape yvy guive yvágape peve. Ha’e omoheñói joajuha mokõive arapy apytépe. Ha’e ogueru Ñandejára mborayhu ha heko ñemboguejy yvypórape, ha ogueraha yvypórape yvate hag̃ua, Imeritokuéra rupive, ojotopa hag̃ua Ñandejára ñemoĩporã jey rehe. Cristo ha’e pe tape, pe añetegua ha pe tekove. Hasýkuri oseguívo tenonde gotyo, peteĩ paso rire ambue, hasýpe ha mbeguekatu, tenondépe ha yvate gotyo, tekopotĩ ha marangatúrape rape rupi. Hákatu Cristo ome’ẽma hetaite mba’e oñeikotevẽva omoingove jey hag̃ua py’a guasu pyahu ha mbarete Tupãgui ouva opa peteĩ paso ñemotenondépe tekove Tupãmeguápe. Kóva hína pe kuaapy ha pe jeikuaa opa umi po omba’apóva oficina-pe oipotávaite, ha oguerekova’erã, térã káda ára ogueru hag̃ua ñemotĩ Cristo rembiasakue rehe.” Testimonies, volume 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Juan Mbautista rembiapo maranduhára rehegua oikeva’ekue hína ombojoajúvo pe dispensación yvy arigua pe santuario yvagapegua ndive. Ñe’ẽ peteĩha Juan he’iva’ekue ohecha ypy jave Jesúspe ha’e kóva:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Ko’ẽrõ ambuépe Juan ohecha Jesús ouha hendápe, ha he'i: Péina pe Cordero Tupãgua, oipe'áva yvy ape ári pe angaipa. Juan 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Ha jepe Juan omombeʼu vaʼerã kuri pe ñembohasaha Israel yma guare-gui Israel espiritual peve, upéicharõ jepe, ipyahukue pe ñembohasa rehegua oikuaa hag̃ua iñembyky.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Cristo he’i, oñeñangarekóvo Juan rehe: “Péro mba’épa peẽ pesẽ pehecha hag̃ua? ¿Peteĩ proféta? Héẽ, ha’e peẽme, ha hetave peteĩ profétagui.” Juan ndaha’éi vaekue añónte peteĩ proféta omomarandu hag̃ua umi mba’e oikótava tenonderãme, ha katu vaekue avei peteĩ mitã ñe’ẽme’ẽ rehegua, henyhẽva Espíritu Sántogui heñóigui voi, ha Tupã omoĩva’ekue chupe ojapo hag̃ua peteĩ tembiapo ijojaha’ỹva myatyrõhára ramo, ombosako’i hag̃ua peteĩ tavayguakuéra Cristo ñemoguahẽrã. Proféta Juan vaekue pe joajuha mokõi dispensación apytépe.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Umi hudío-kuéra rrelihión, iñemboyke haguére Tupãgui, hetave ojekuaa vaʼekue tembiaporã ñemombaʼerã añoite rupive. Juan haʼe vaʼekue pe tesape michĩvéva, ha upéva rire oúta vaʼekue peteĩ tesape tuichavéva. Haʼe vaʼerã omoingove jey hag̃ua tavayguakuéra akãme duda umi jepokuaa rehe, ha omomanduʼa hag̃ua chupekuéra ipekadokuéra, ha ogueraha hag̃ua chupekuéra ñembyasýpe ha jevy hag̃ua Tupã rendápe; ikatu hag̃uáicha oñembosakoʼi hikuái omombaʼe hag̃ua Cristo rembiapo. Tupã omeʼẽ vaʼekue Juánpe ñehesape rupive, omyesakãvo pe maranduhára akã, ikatu hag̃uáicha oipeʼa umi hudío hekojojáva apytégui pe superstición ha pytũmby, umi mboʼepy japu rupive heta generación aja oñembyaty vaʼekue hiʼarikuéra.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Pe imichĩvéva discípulo osegíva Jesús-pe, ohechava’ekue imilágrokuéra, ha ohendúva’ekue umi mbo’epy divína ome’ẽva instrucción, ha ohendúva’ekue umi ñe’ẽ consoladora osẽva’ekue ijurúgui, oreko va’ekue peteĩ privilehio tuichavéva Juan el Bautista-gui, pórke oguereko va’ekue peteĩ tesape hesakãvéva. Ambue tesape ndaijajái va’ekue, ni araka’eve ndajajáimo’ãi, angaipa rehegua, ho’a va’ekue yvypóra akãrapu’ã ári, ndaha’éiramo upe oñembohasáva’ekue ha oñembohasáva gueteri Hese rupive, ha’éva tesape ko yvy arigua. Cristo ha imisión ojekuaa raka’e sa’i ha iñypytũmíva umi sacrificio ta’ãngava rupive añoite. Juan jepe opensa va’ekue Cristo reinado oĩtaha Jerusalén-pe, ha omopu’ãtaha peteĩ rréino temporal, umi isúhjeto-kuéra oikótava marangatúramo.” Review and Herald, 8 de abril de 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Apóstol Pablo avei vaʼekue peteĩ proféta joajuhára, ojehechakuaáva hag̃ua umi aplicación profética pe transición literalgui pe espiritual peve. Haʼe ontende vaʼekue Jerusalén literal ndahaʼevéimaha Jerusalén profético, upévare upérõ ohasa vaʼekue Jerusalén yvágape guápe.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Ko Agár niko yvyty Sinaí Arabia-pe, ha ombojoja Jerusalén ko’ág̃a oĩvape, ha ha’e imembykuéra ndive oĩ tembiguáipe. Jerusalén yvágagui guive katu isãsóma, ha ha’e hína ñande sy maymáva. Gálatas 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Mokõi Tesalonicenses pegua mokõiha kapítulope, ñande roñemomanduʼa hague, Pablo hechakuaa Roma pagána teeha pe puʼaka ojoko vaʼekue Roma papal espiritualpe ani hag̃ua ojupi tróno ári pe áño 538 peve. Upe kapítulope heʼe porã pe “kuimbaʼe angaipa rehegua” oguapýva Tupã rógape, haʼeha upe “mburuvicha guasu” Daniel omombeʼu vaʼekue kapítulo once, versíkulo treinta y seis-pe. Pe prueba ohechaukáva pe “mburuvicha guasu yvate gotyogua” umi seis versíkulo pahápe Daniel once-pe haʼeha papado, oiko pe llave ramo omopyendáva pe añetegua ryru ojeporúva Future for America rupive pe conocimiento okakuaágui 1989 guive.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Pe kapítulo-pe avei, Pablo ohechauka Roma pagana rembiapo, ojokóva papado oñemopu’ã hag̃ua, pe ára peve Roma pagana oñemboguejeýta jave; ha upéicha ohechauka “pe ára ha ára” Daniel kuatiañe’ẽmeha hína Roma pagana. Pe añetegua oiko pe llave tee ramo oñemopyendávo pe añetegua rembiapokue, oguenohẽva pe arandu jehechauka 1798-pe.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
William Miller rembiasakuepe, pe marandu oñemoherakuãrõ guare, oikótava’ekue peteĩ jehasa pe movimiento Filadelfiagua guive pe movimiento Laodiceagua peve. Future for America rembiasakuepe, ko’ág̃a oiko hína pe jehasa peteĩ movimiento Laodiceagua guive pe movimiento Filadelfiagua gotyo.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Pe añetegua Pablo omyesakã va’ekue 2 Tesalonicenses-pe, ohechauka hag̃ua pe jehasávo Roma pagana tee guive Roma papal espiritual peve, oiko Miller entendimiento profético rehegua ryru guasu ramo. Mokõi, Juan el Bautista ha Pablo, oñemopu’ã va’ekue omyesakã hag̃ua pe jehasávo literal guive espiritual peve. William Miller oñemoha’ãnga Juan el Bautista rehe, ha hembiapópe tekotevẽterei va’ekue oikuaa hag̃ua pe joaju ha pe jehasávo Roma pagana ha Roma papal apytépe, pe jehasávo Juan oñemopu’ã hague ohechauka hag̃ua.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Oĩ po referencia “pe ára pegua” rehe Daniel kuatiápe, ha akóinte oĩ mboyve peteĩ símbolo mbarete papal rehegua. Pe contexto pe transición profética jahesakãramo ko’ápe, umi po referencia apytépe oĩ pe transición Roma literal-gui Roma espiritual-pe. “Pe ára pegua” Daniel kuatiápe ha’e peteĩva umi añetegua ojehechaukáva Habacuc mokõi távulape, ha upévare ha’e peteĩ añetegua fundamental tekotevẽva oñeñangareko hese; peteĩ añetegua ipahápe oñeñuãtava umi ita jeguaka japu ha gua’u, ha moneda japu reheve. Ndaha’éi mba’e oiko rei umi añetegua ojehechaukáva umi mokõi carta marangatu ári oguerekoha peteĩteĩteĩ respaldo inspirado directo Ellen White jehaipykuérape. Oñemboykéramo oimeraẽva umi añetegua fundamental-gui (oikehápe “pe ára pegua”), upekuévo oñemboyke avei peteĩcha Espíritu de Profecía pokatu.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Upéi ahecha pe ‘Memegua ára ha ára’ rehegua, pe ñe'ẽ ‘sacrificio’ yvypóra arandu omoĩ hague, ha ndaha'éiha pe texto pegua; ha Ñandejára ome'ẽ hague hese pe jehecha añeteguáva umi ome'ẽ va'ekuépe pe huicio aravo sapukái. Oĩrõ guare joaju, 1844 mboyve, haimete opavave oĩ joajúpe pe jehecha añeteguápe pe ‘Memegua ára ha ára’ rehe; ha 1844 guive, pe jepy'apy ha javoráipe, oñemomba'e ambue jehecha rehe, ha pytũ ha javorái oúva hapykuéri.” Review and Herald, 1 de noviembre de 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Umi “omyesakã vaekue juicio aravo sapukái”, oikũmby vaekue “pe ára ha ára” pagã reko ha/térã Roma pagã símbolo ramo. Iñentendimiento oike avei ko añetegua: pe ñe'ẽ “sacrificio” ndaha’éi vaekue pe pasáhe pe Daniel-pe guaréva, upépe omoĩ vaekue traduktorkuéra (arandupy yvypóra rupi) pe Biblia King James-gui. Pe entendimiento pionero oike avei pe “ára ha ára” oñepresenta meme hague peteĩva umi mokõi símbolo papal pokatu rehegua ndive, ha pagã reko (“pe ára ha ára”) akóinte oĩ vaekue mboyve pe símbolo papal-gui. Ojehechauka meme vaekue hikuái pe secuencia og̃uahẽ haguéicha historia profética-pe. Umi kuatiañe'ẽ Daniel ha Apocalipsis araka’eve ndojeivýi pe secuencia histórica pagã reko oúva mboyve papalismo-gui, ha Apocalipsis omoinge jave pe mbohapyha pokatu omonguarévape, pe maranduhára japu rehegua, upe secuencia akóinte oñemombarete.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Pablo ñe’ẽmondo’ỹre, he’íva profecía mba’e tee rehegua ohasa hague pe espiritualpe kurusu ára jave, ojejapo peteĩ apañuãi Cristo marandu rehe, he’íva Jerusalén ñehundipa rehe, ojejuhúva opa umi evangeliope Juan ndaha’éiva. Mokõi símbolo papadogua ojoajúva “pe ára ha ára guáre” Daniel arandukápe ha’e pe mba’e vai oporomondýiva ha pe ñembyai oporomondýiva. Umi mokõi símbolo orrepresenta mymba ñaña marka (pe mba’e vai) ha mymba ñaña ra’ãnga (pe ñembyai).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Pe ñembyai ohejáva pe papado ojuka hag̃ua umi ha’e ohecháva herejía ramo, ha’e hína tupão ha Estado joaju, ha upe joajúpe pe tupão oguereko pe ñesãmbyhy. Upévare, Daniel ohechauka pe tupão ha Estado joaju, ha’éva pe ta’anga pe mymba papal rehegua, pe ñembyai oporomomombyrýva ramo. La Biblia omombe’u pe ta’angareiha ha’eha peteĩ mba’e jeguaru, ha opa ta’angarei pe pu’aka papal rehegua ojehechauka i-sábado ta’anga ndive, Juan oñehenóiva pe mymba marka, ha Daniel oñehenóiva pe mba’e jeguaru oporomomombyrýva.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Ha peteĩva apytégui osẽ peteĩ hatĩ michĩva, ha tuicha eterei okakuaa, yvate gotyo, kuarahyresẽ gotyo, ha pe yvy porã gotyo. Ha tuicha okakuaa peve yvágapegua aty peve; ha omombo yvýre oĩva’ekue aty apytégui ha mbyjakuéragui, ha opyrũ hag̃ua hese kuéra. Heẽ, ombotuicha ijehe voi peve aty ruvicha peve, ha hese rupi ojepe’a chugui pe sacrificio ára ha ára ojejapóva, ha oñembyai isantuario renda. Ha oñeme’ẽ chupe peteĩ aty pe sacrificio ára ha ára ojejapóva rehe oñemoĩ hag̃ua, tembiapo vai rupi; ha omombo añetegua yvýre; ha omba’apo, ha oñakãrapu’ã. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Rohechaukavéta koʼã versíkulo rehe detalleve ambue artíkulope, ha katu versíkulo once-pe, pe puʼaka oñemombaʼeguasúva Cristo rovake haʼe vaʼekue Roma pagána, oñehaʼã ramo guare ojuka chupe heñói jave ha upéi ipahápe ojapo upéva kurusúre. Pe versíkulo heʼi “hese rupive” (Roma pagána), “pe ára ha ára ojepeʼa hague”. Pe ñeʼẽ hebrea oñembohasáva “ojepeʼa” ramo haʼe “rum”, ha heʼise “mopuʼã ha momorã yvate”. Roma pagána omopuʼã ha omombaʼeguasu vaʼerãkuri pe religión pagána, ha upéichaite ojapo tembiasakue rupi. Upévare héra “Roma pagána”.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Pe versíkulo oúva ohechauka Roma papal-pe oñeme’ẽ hague peteĩ “hueste” (mbarete milítar), oĩva “tapiaite” rehe, térã ojejapóva hag̃ua ipu’aka hag̃ua hese (“tapiaite” [paganísmo]). Kóva avei ha’e peteĩ mba’e ojehecháva tembiasakuépe, pe mbarete milítar oipuruhague papado (jepe ha’e araka’eve ndorekói ijeheguiete ijehérsito), ipu’aka hag̃uáicha pe joko omoĩmbyre hese iñepyrũ hag̃ua ipokatu. Upe pokatu ou va’ekue Roma pagana-gui. Pe mbarete milítar ha’e oipuru va’ekue oñeme’ẽ chupe “tembiapo vai rupi”, pe tembiapo vai rupive ohejáva chupe oguereko hag̃ua mburuvichakuéra rréi-kuéra ehérsito-kuéra omoĩ va’ekue chupe guapyhápe ary 538-pe, ha’e pe tembiapo vai oúva tupão ha Estado joajúgui. Tenonderãite, versíkulo once-pe oñeñe’ẽ Roma pagana rehe, oikuaauka hag̃ua pe temimbo’épe Roma pagana opu’ãtaha Cristo rehe, ha omomba’eguasutaha paganísmo religión.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Pe versíkulo oúva omombe'u pe transgresión ojejapóva pe joaju iglesia ha Estado rehegua rupive, upéva ohejava'ekue papado-pe oñemomba'e ha oipe'a hag̃ua pe jejoko Roma pagana omoĩva'ekue hese. Pe tembiasakue omopyenda mokõivéva umi versíkulo jejapokue. “Pe ára ha ára” orrepresenta térã Roma pagana, pe pokatu oñemoĩva Cristo rehe, térã pe religión paganismo rehegua oñemomba'eguasúva Roma pagana rupive. Upéi pe símbolo “pe ára ha ára” rehegua ojehapykuéri papado rehe, ha upéicha ojekuaa pe transgresión iglesia ha Estado rehegua, ha upéva hína pe omombaretéva papado-pe peteĩ ehérsito reheve ojapo hag̃ua hembiapo ky'a. Daniel rembiaporã mbohapyha “pe ára ha ára” rehegua hína pe porandu oguerúva pe mbohovái, ha upéva hína pe pilar mbytegua Adventismo rehegua.
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 pe visión oikóta, pe sacrificio ára ha ára rehegua, ha pe ñemboykevai omoñehundi hag̃uáicha, omeʼẽ hag̃uáicha mokõivéva pe santuario ha pe aty ojeapyrũ hag̃uáicha py guýpe? Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Ko versíkulope oñeporandu mboýpa pukúta pe visión, upévare ojeheka peteĩ mbohovái ohechaukáva pukukue, ha ndaha’éi peteĩ ára térã peteĩ áraite. Pe porandu ndaha’éi mba’e arýpe térã araka’épe oñekumplíta pe visión, síno mba’épa hína ipukukue. Pe versíkulo ndoporandúi: “Araka’e?”, porandúi katu: “Mboýpa ipuku?” Pe visión oñe’ẽ umi pokatu ombyai hag̃uáre paganisnogua rehe, ojehechaukáva “pe ára ha ára” ramo, ha papalismo rehe avei, ojehechaukáva pe transgresión papal rehegua ramo, oñemboguapýva ha’e ojapo jave tekovai yvy arigua mburuvichakuéra ndive. Umi mokõi pokatu ombyai hag̃uáva, paganisnogua raẽ ha upéi papalismo, ombohasáva hag̃ua yvýre pe santuario ha pe ehérsito, peteĩ “siete tiempos” pukukue.
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Tuicha mba’e tuicha mba’e ñamomandu’a hag̃ua pe ñemboguata yvýre pe santuario tee rehegua, oñepyrũva’ekue Babilonia tiémpope ha oseguíva peve Jerusalén ñehundikama pe Roma pagana rupive ary 70 d.C.-pe, ojejapo hague pu’aka pagana-kuéra rupive iñepyrũmby guive pe tembiasakue paha peve. Upévare, pe paganismo tee hetaichaguáva hína pe omboguata yvýre pe santuario tee ha pe ehérsito tee (Tupã tavayguakuéra). Ha katu, Roma espiritual hína pe omboguata yvýre Jerusalén espiritual ha Israel espiritual.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ha pe korapy okapegua oĩva templo okápe eheja hag̃ua, ani ha emedi; oñeme'ẽgui umi tetã ambuévape; ha pe táva marangatu opyrũmbaitéta hikuái ipy rehe cuarenta y dos jasy aja. Ha che ame'ẽta pokatu che mokõi testígope, ha haʼekuéra oprofetizáta mil doscientos sesenta ára aja, ao vosa guýpe oñemonde hag̃uáicha. Apocalipsis 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Juan el Bautista vaekue peteĩ maranduhára joajuha ohechauka vaʼekue pe ñemoambue ára rehegua pe tupaóga yvy arigua guive pe yvágapegua peve, jepe ndoikuaáiramoite hembiapo tuichakue. Pablo vaekue peteĩ maranduhára joajuha ohechauka vaʼekue pe ñemoambue ára rehegua Israel tee (pe ehérsito) guive Israel espiritual peve. Jerusalén, ojepyrũvaʼekue ojepyrũ hag̃ua hese yvyraitya irundypa mokõi jasy pukukue, haʼe vaekue Jerusalén espiritual.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Umi período ko’ápe oñemombe’úva—‘cuarenta ha mokõi jasýpe’, ha ‘mil doscientos sesenta ára’—ha’e peteĩchante, mokõivéva ohechaukávo pe ára pukukue pe Cristo iglesia ohasa va’erã hague jejopy Roma-gui. Umi 1260 ary supremasía papal rehegua oñepyrũ 538 A.D.-pe, ha upévare opa va’erã kuri 1798-pe. Upérõ peteĩ ejército francés oike Roma-pe ha ojapo pápape peteĩ prisionero, ha ha’e omano exile-pe. Jepe peteĩ papa pyahu ojeporavo pya’e upe rire, pe jerarquía papal araka’eve ndaikatúi véima upe guive oiporu pe pokatu yma oguerekova’ekue.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Pablo ohechakuaa vaʼekue pe jehasa oikovaʼekuépe kurusu rembiasakue ryepýpe, Jerusalén espiritual “oĩva yvate” oiko hague pe táva Tupã oiporavovaʼekue omoĩ hag̃ua ipréra, ha Jerusalén literal ndahaʼevéima hague pe Jerusalén maranduhai marangatúpe oñeñeʼẽva.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Ko Agar hína yvyty Sinaí pe Arabia retãme, ha ojokupyty Jerusalén ndive ko’ág̃a oĩva, ha oĩ tembiguáipe imembykuéra ndive. Ha Jerusalén yvategua katu isãsóma, ha upéva hína ñande sy pavẽ. Gálatas 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Ko añetegua tekotevẽ oñentende porã hag̃ua, ha pe jeporu vai Jerusalén literal rehegua ramo peteĩ símbolo profesía bíblica rehegua ha’e peteĩ parte pe ñembotavy Jesuitakuéra omoheñóiva oñembyai hag̃ua pe añetegua he’íva Roma papa ha’eha pe anticristo. Upéva mbo’epy japu omoheñói peteĩ jerovia protestantísmo apóstata ryepýpe, ha upéva ohejáva chupekuéra oma’ẽ vai hag̃ua pe tetã judío moderno Israel rehe peteĩ símbolo profesía rehegua ramo. Jerusalén literal opyta hag̃ua Tupã Jerusalén ramo opa kuri kurusu ára guive.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Táva Jerusalén ndaikovéima peteĩ tenda marangatu. Ñandejára ñehundi oĩ hi’ári Cristo ñemboyke ha kurusúre jejuka rupi. Pype opyta peteĩ angaipa pytũvai ñemongy’a, ha araka’eve ndaikovéimo’ãi peteĩ tenda marangatu peve ojejohéi peve yvágagui tata omopotĩvape. Upe ára ko yvy angaipa oñeñehundíva oñemopotĩmba vove opaichagua angaipa ky’águi, Cristo oĩ jeýta Yvyty Olivos ári. Ipy oĩvo hese, oñemboyta mokõime ha oikóta peteĩ ñu guasu, oñembosako’íva Ñandejára távape guarã.” Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Pe mborupaitéta Jerusalén literal ha Jerusalén espiritual apytépe oñembohováita ñahesa’ỹijóvo Cristo profecía ko mundo paha rehegua. Irundyha jey Daniel omombe’u “upe ára ha ára guive”, oĩ capítulo once-pe.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ha ipykuéra oñemohendáta hese, ha omongyʼáta pe tupaópe imbaretehápe, ha oipeʼáta pe sacrificio ára ha ára ojejapóva, ha omoĩta pe mbaʼe vai omoingo ñehundi hag̃ua. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Ko téra ohechauka Roma pagã rembiapo omoĩvo papado yvy guári pe trónope ary 538-pe. Umi “jyva” he’ise Roma pagã mbarete militar odefendéva papado rehehápe oñepyrũ guive Clovis, umi Franco ruvicha guasu, ary 496-pe. Ambue mburuvicha guasu Europa-pegua omba’apo avei oñemoĩ hag̃uáicha papado Clovis rire; hákatu ko téra ohechauka irundy mba’e umi mburuvicha guasu Europa-pegua (jyva) ojapova’ekue papado rehehápe, ohasávo hembipota vai rupi ojapórõ guare peteĩ joaju tupaó ha Estado mbytépe ndive pe kuña rekovai Tiro-pegua.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Oñembo’ývo hikuái pe papadore, “omongy’a” térã ohundi hikuái táva Róma, ha’éva pe techaukaha mbarete rehegua Róma pagano ha papal mokõivéva rehegua. Pe mongy’a oñe’ẽva ko versíkulope ojejapo jey jeýkuri arykuéra pukukue javeve, táva Róma oñemoĩvo tapiaite ñorairõ mbaretépe. Umi mburuvichakuéra europeo (pe po), avei “oipe’a pe ára ha ára guive.” Pe ñe’ẽ hebreo oñembohasáva “oipe’a” ramo ko versíkulope ndaha’éi “rum,” ha’eháicha capítulo ocho-pe. Ko versíkulope, pe ñe’ẽ oñembohasáva “oipe’a” ramo ha’e “sur,” ha he’ise oipe’a hag̃ua. Umi po umi mburuvichakuéra europeo rehegua oipe’áta pe resistencia pagana pe papado ñemopu’ã rehe, ary 508-pe. Upéi ary 538-pe, umi po omoĩta pe papado yvy guive tróno ári. Upéi, pe Concilio de Orleans-pe, upe arýpe voi, pe papado omoañete peteĩ léi domingo rehegua.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Arateĩ ñemomba’erã ára ramo ha’e pe Hermana White ohenóiva “ta’ãnga” sábado, ha ta’ãnga ñemomba’e hína pe definición bíblica añetéva pe ñe’ẽ “mba’e jeguaru” rehegua. Áño 538-pe, Roma pagana poakuéra omoĩ pe mba’e jeguaru omoñehundi hag̃ua.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Opavave oimeraẽva ha omomba'éva pe sábado ta'ãnga, peteĩ ára Tupã nomongarakuaáiva, oipytyvõ hína Aña ha hembiguai ángel-kuérape opa pu'aka reheve oguerekóva, Tupã ome'ẽ va'ekue chupekuéra, ha ha'ekuéra ombyaíva peteĩ jeporu vaipe g̃uarã. Oñemokyre'ỹ rupi ambue espíritu rehe, omboypýva iñakãrapu'ã hag̃ua, ndaikatúi ohecha hag̃ua pe domingo ñemopu'ãhaitehaiteha enteroite Iglesia Católica remimoĩmby.” Selected Messages, libro 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Maranduprofesía ha tembiasakue omombarete pe ñembojoaju ñamombeʼumíva koʼág̃a pe versíkulo mbohapypa peteĩme g̃uarã. Jaʼe jave pe maranduprofesía omombareteha ko ñembojoaju, ñañeʼẽ hína upe añetegua rehe oĩha ambue maranduprofesía oñeʼẽva koʼã mbaʼe añetegua rehe, jepe ndaijarúi koʼág̃a ko ñomongetápe. Pe poha ha paha jey Daniel oipuruha “pe ára ha ára”, ojejuhu capítulo doce-pe.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Ha upe rire pe ára oñemboykévo pe sacrificio ára ha ára ojejapóva, ha oñemoĩvo pe mba’e oporomomarãva ha omoñehundi hag̃uáva, oikóta mil mokõi sua noventa ára. Ojehovasa pe oha’arõva ha oguahẽva mil mbohapy sua treinta y cinco árape. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Marandu porã ha tembiasakue omomba'e guasu pe ary 508-pe, pe jehovasa'ỹ oñemoĩva pe papado pu'akápe oñepyrũ hag̃ua, tuichaháicha opa, upe jave pe ipaháva umi mbohapy mba'e ojokóva yvy rehegua apytégui (umi Gótico), ojeity hag̃ua, Daniel capítulo siete he'iháicha.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Ahechamína umi hatĩre, ha péina osẽ ijapytépe ambue hatĩ michĩva, henondépe ojeipe’a mbohapy umi tenondegua hatĩ apytégui hapóre; ha péina, ko hatĩme oĩ tesa kuimba’e resa-icha, ha peteĩ juru oñe’ẽva mba’e guasu rehe. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Umi mbohapy hatĩ ojeipe’áva ojehechauka umi mokõi táva marangatu ári, ha pe mbohapyha umi mbohapy jopyrã geográfico apytégui oñemosẽrõ guare táva Roma-gui, ary 508-pe, oñemboyke pe ñemoĩ mbaretéva ojokóva kuri pe pu’aka papal ñemopu’ã. Pe ñemopu’ã oñeñe’ẽva versíkulo once-pe, orrepresenta umi treinta ary oĩva 508 ha 538 apytépe. Upéva ohechauka treinta ary ojejapo hague pe ñembosako’i oñemoĩ hag̃ua pe kuimba’e angaipa rehegua Tupã tupãópe.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Pe ñe’ẽ oñembohasáva “ojeipe’a” ramo ha’e avei “sur”, he’iséva ojeipe’a hag̃ua; ha ary 508-pe, pe ñemoĩ hag̃ua kyhyje’ỹ hag̃ua pe papado pu’aka renonderã ojeipe’a (ojeipe’aite). Upe arýgui, mil mokõi sa noventa ary ogueraha ndeve 1798-pe, ha pe papado ñembyai omano hag̃uáicha-pe. Mil mbohapy sa treinta y cinco ára ogueraha ndeve pe peteĩha jejavy guasúpe, ha pe aravo oñembotapykue hag̃ua ñepyrũme, ary 1843 pahaite gotyo. Pe versíkulo opromete peteĩ jehovasa umi “oguahẽvape” 1843-pe. Pe ñe’ẽ “oguahẽ” he’ise opoko. Pe peteĩha ára ary 1844-pe ohechauka pe peteĩha jejavy guasu; ha pe paha ára ary 1843-pe opoko pe peteĩha aravo ary 1844-pe. Pe paha ára peteĩ arýpe opoko pe peteĩha árape pe ary oúvape. Pe jehovasa ojoajúva upe arýre oñemombarete tembiasakue ha profesía rupive.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Rojepy ramotenondéta ñande ñehesa’ỹijo “pe ára ha ára guáre” ha’éva peteĩ añetegua pyenda ramo pe ambue artículo-pe.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Opaite marandu oñeme'ẽva'ekue 1840–1844 guive ojeguerekova'erã ko'ág̃a mbarete reheve, oĩgui heta tapicha operdéma va'ekue hekópe. Umi marandu oguahẽva'erã opaite tupaope.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he’i: ‘Ojehovasáva pene resa, ohecha rupi; ha pene apysa, ohendu rupi. Añetehápe ha’e peẽme, heta proféta ha kuimba’e hekojojáva ohechase hague umi mba’e pehecháva, ha ndohechái; ha ohenduse umi mba’e pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ojehovasáva umi resa ohechava’ekue umi mba’e ojehechava’ekue ary 1843 ha 1844-pe.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Oñeme’ẽ oñeme’ẽma. Ha ndaiporiva’erã araka’eve ñeha’arõ hag̃ua oñeñe’ẽjey hag̃ua upe oñeme’ẽva, umi ára rechaukaha oñekumplíma hag̃ua; tembiapo paha ojejapova’erã. Peteĩ tembiapo guasu ojejapóta sapy’aitépe. Pya’etéma oñeme’ẽta peteĩ ñe’ẽmondo Tupã omoĩva’ekue rupive, ha upéva okakuaáta pe sapukái hatãme. Upérõ Daniel oñembo’ýta ilótepe, ome’ẽ hag̃ua hekopete imarandu.” Manuscript Releases, volume 21, 437.