The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
Pe “sáko ára” lívro Daniel-pe ojekuaa vaʼekue William Miller rupive peteĩ símbolo ramo Roma pagána térã paganísmo rehegua, ha katu ipahápe árakuérape haʼe hína peteĩ símbolo William Miller añetegua ypykue rehegua oñemboyke hag̃ua. Upéva ohechauka peteĩ puʼaka opávo, oñepyrũ vaʼekue ary 1863-pe, oñemboykévo Miller entendimiento Moisés “siete tiempos” rehegua Levítico veintiséis-pe. Adventísmo omboykérõ guare pe identificación añetéva “pe sáko ára” rehegua paganísmo ramo, ombohasa hikuái Satanás símbolo Cristo símbolo ramo. Isaías ohechauka ko tembiapo haʼeha opa mbaʼe oñemoakãpytĩ jere hag̃uáicha. Pe ñemboyke “pe sáko ára” rehegua oñemopyenda ary 1930-kuérape (Adventísmo rembiasakue mbohapyha generación-pe), ha katu oiko vaʼekue peteĩ controversia ramo ary 1901 guive (Adventísmo rembiasakue mokõiha generación-pe). Yma Israel reheguáicha, peteĩ añetegua mboyke mbeguekatúva ogueru peteĩ jejavy ojeguerovia hag̃uápe, oguerekóva pe angaipa ndojehejakuaáiva umi mbaʼe oĩva pype.
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
Pe anga angaʼỹva umi hudío ñeʼẽjoavyhápe g̃uarã ojehechauka kuri haʼekuéra omboherárõ guare umi tembiapo Cristo ojapovaʼekueha Satanás rembiapo. Israel yma guare haʼe hína pe taʼanga tenondegua Israel koʼág̃agua rehegua, ha Israel koʼág̃agua ojapo upe mbaʼe voi, añetehápe katu iñambuévaicha. Oguereko hikuái Satanás rembiapo (paganismo), ha omoĩ umi tembiapo Cristo rehe. Israel yma guare ñemoĩme oike avei hikuái poravóvo Satanás-pe mburuvicha guasu ramo.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
Upémarõ Pilato ohendúvo upe ñe’ẽ, oguenohẽ Jesúspe, ha oguapy huísio renda ári peteĩ tenda héravape Enladrillado, ha hebreo-pe, Gábata. Ha upéva vaʼekue pe preparación ára páskua rehegua, ha amo sexta hora rupi; ha heʼi umi judíope: Péina pende Rréi. Ha haʼekuéra osapukái: Eipeʼa chupe, eipeʼa chupe, peikurusifika chupe. Pilato heʼi chupekuéra: ¿Pemoĩtapa kurusu ári pende Rréipe? Umi paʼi ruvicha ombohovái: Ndorekói ore rréi César año hag̃uáicha. Upémarõ, omeʼẽ chupe ijupekuéra toikurusifika hag̃ua. Ha haʼekuéra ogueraha Jesúspe, ha oisãmbyhy chupe. Juan 19:13–16.
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
Pilato ha’e va’ekue Roma pagã rembijokuái, ha Hermana White ohechauka pe mbói guasu oñemosẽva’ekue yvágagui Apocalipsis capítulo doce-pe ha’eha Satanás; ha katu, peteĩ sentido mokõihápe, pe mbói guasu ha’e avei Roma pagã. Upévare pe mbói guasu oñesimbolisa “pe ára ha ára” reheve. Israel yma guaréva pu’aka vai paha, ha’ekuéra oporomoherakuãrõ guare tetãygua renondépe: “Ndorekói mburuvicha guasu ambue César añoite,” ohechauka porãkuri iñe’ẽme’ẽ tetãygua renondépe ha’ekuéraha ipoguýpe oĩva imburuvicha guasu rehe, ha imburuvicha guasu ha’eha Satanás. Upe pu’aka vai Ñandejára rehe Mburuvicha Guasu ramo, oñepyrũ va’ekue profeta Samuel ára-pe, ha’ekuéra ombotovérõ guare Ñandejárape imburuvicha guasu ramo ha ojerurérõ oñeme’ẽ hag̃ua chupekuéra peteĩ mburuvicha guasu yvypóra, ikatu hag̃uáicha oiko ambue tetãnguéraicha.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
Upérõ opa Israel kuimba’e guasu oñembyaty, ha ou Samuel rendápe Ramápe, ha he’i ichupe: “Ehecha, nde reñemoĩma tuja, ha ne ra’ykuéra ndoikói nde rape rupi; ko’ág̃a emoĩ oréve peteĩ mburuvicha guasu oĩ hag̃ua ore apoháre tekojoja opa tetã ambuéicha.” Samuel katu ndovy’ái upe mba’ére, he’írõ guare hikuái: “Eme’ẽ oréve peteĩ mburuvicha guasu oĩ hag̃ua ore apoháre tekojoja.” Upéi Samuel oñembo’e Ñandejárape. Ha Ñandejára he’i Samuel-pe: “Ehendu tavayguakuéra ñe’ẽ opa mba’épe he’íva ndéve; ndaha’éi niko ndéve pe ombotovéva hikuái, chéve ae pe ombotovéva hikuái, ani hag̃ua che areko mburuvicharãramo hesekuéra. Opa umi tembiapo ojapóva hikuái guive upe ára che aguenohẽ hague chupekuéra Egipto-gui ko ára peve, che reja rupi ha ambue tupãnguéra rehe oñemoĩvo omomba’e hag̃ua chupekuéra, upéicha avei ojapo nderehe.” 1 Samuel 8:4–8.
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
Israel yma guare araka’eve ndoikuaái hague ombotove hague Tupãme, térã pe ha’ekuéra rembipota peteĩ mburuvicha guasu yvy ariguáre oñemotenonde va’erãha peve omosãingo haguépe pe Mesíaspe kurusúre, ha oiporavo hag̃ua Satanáspe imburuvichaguasúrõ. Ipu’aka hag̃ua Tupãre okañy va’ekue hesakuéra renondépe umi ha’ekuéra voi marangatúramo ojehecha hag̃uáicha, ikatu hag̃uáicha, jepe ombotovéramo Tupãme, ha’ekuéra gueteriha pe tavaygua ojeporavo va’ekue; mba’érepa, he’i haguéicha hikuái, Tupã gueteri omantene peteĩ marangatu ministerio profético, Samuel rire jepe.
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
Haʼekuéra omoĩ vai profétikamente maranduhára kuéra rembiapo, ogueroviávo Tupã maranduhára kuéra oĩha heʼiseha haʼekuéra hague Tupã retã ojeporavopyre. Ndohechakuaái hikuái mombyryha oĩ Tupãgui ha maranduhára kuéra ohekaha ogueraha jey hag̃ua chupekuéra Tupã rendápe, pórke omyesakã hikuái maranduhára kuéra rembiapo ramoicha peteĩ techaukaha Tupã oguerahaha chupekuéra. Péva oiko jepe ramo jepe haʼekuéra osegígui omboyke opaite marandu maranduhára kuéra omondovaʼekue chupekuéra. Pe ñembotavy peteĩcha oguahẽ Adventísmore ary 1863-pe.
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
Adventismo omboyke pe movimiento oñembyatýva’ekue William Miller rembiapo rupive, ha oiporavo oiko hag̃ua peteĩ iglesia oñeregistráva legalmente pe mismo áñope omboykévo Moisés marandu rehegua “siete tiempos”, ome’ẽ haguéicha Elías (William Miller). Pe mismo áñope ojapo hikuái peteĩ tabla profética japu, ndaikatúimava oñeñe’ẽ hag̃ua hese, ha ndaikatúimava “oñe’ẽ” Habacuc 2:3 he’iháicha, oikotevẽgui peteĩ kuatia pytyvõ hag̃ua omyesakãvo chupe. Habacuc tablakuéra ikatuva’ekue oñemoñe’ẽ oĩháichaite, ha upévare ikatuva’ekue “oñe’ẽ”.
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
Pe Adventismo ombotove ni mba’éichapa ojapóta peteĩ jehechakuaa pypuku ijehegui pe jeporavo ojapova’ekue 1863-pe; opáichavo, oreko haguére ijapytépe pe kuña maranduhára, ohechaukáva ha’ekuéraha pe tavayguakuéra hembýva ojehechakuaáva Apocalipsis kuatiápe, oguerekóva pe Espíritu de Profecía. Ha’ekuéra ohechauka va’ekue upe espíritu ha teko yma guare Israel rehegua, ha pe pu’aka’ỹ oñepyrũva’ekue pe yvyra jeguaka peteĩha ojejuhuva’ekue Miller rupive ñemboykére, ipahápe ogueru Miller ohechakuaávo pe yvyra jeguaka “pe ára ha ára guare” rehegua ñemboyke avei.
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
Israel ko’ãgagua omboyke Miller oikũmby hague “pe ára ha ára”, peteĩ ta’ãnga Romagua pagánogua rehegua, ha upéva katu avei ha’e peteĩ ta’ãnga Satanás rehegua, ha he’i “pe ára ha ára” ha’eha peteĩ ta’ãnga Cristo rehegua. Ambue ñe’ẽme’ẽme, Israel ko’ãgagua oiporavo omoneĩ hag̃ua peteĩ ta’ãnga satánikogua peteĩ ta’ãnga Cristo reheguáramo. Oiko haguéicha Israel yma guare he’i hague ndoguerekoiha ambue mburuvicha guasu César año, peteĩ representante Romagua pagánogua, ha’éva peteĩ ta’ãnga Satanás rehegua.
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
Pe aplikasión profétika rehegua, upe poravo ojerure vaʼekue Israel moderno tekotevẽha ombohekopyahu Daniel aranduka kapítulo siete, ocho ha nueve, umi kapítuloite ojehechaukáva ysyry Ulai rupive, ha haʼéva pe jeikuaa oñembohetavéva tembiasakue Millerita-pe. Ojejopýta vaʼerã kuri omoambue hag̃ua umi kapítulo, pórke kapítulo ocho omombeʼu hag̃ua “pe ára ha ára pegua” mbohapy jey hag̃ua.
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
Oñemomýiva pe tembiasakue rupi, upe visión ysyry Ulai rehegua ojeipe’a haguépe, umi Millerigua ndaikatúi ohecha ambue reino yvypóra arigua Cristo ou jey mboyve ha omopu’ã hag̃ua Itetã opa’ỹva, oñerrepresentaháicha Daniel aranduka mokõiha kapítulópe. Upévare, ha’ekuéra ohechakuaa pe irundyha reino, Roma rehegua, peteĩ reino ramo mokõi aspecto reheve. Umi mokõi aspecto oñerrepresenta hag̃uaite Daniel 7 ha 8-pe. Daniel he’i pe visión oguerekóva 8-pe ojeikuaa va’erãha oñembojoajúvo pe visión 7-pe guáre.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
Mburuvicha guasu Belsasar oguapyhápe áño mbohapýpe, ojechauka chéve peteĩ visión, chéve Danielpe, upe ojechauka vaʼekue chéve tenondete rire. Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Pe visión “ojehechauka vaʼekue” Daniel-pe “ñepyrũrãme”, haʼe vaʼekue pe visión oĩva capítulo siete-pe.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Belsasar, Babilóniape mburuvicha guasu peteĩha áñope, Daniel ohecha peteĩ kéra ha iñakãme jehechapyre ikatupýpe oĩ jave hupa ári; upéi ohai upe kéra, ha omombe'u umi mba'e guasu rapykuere. Daniel 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
Mokõi visión oreko mokõi aspecto umi rréino kuéra rehegua profesía bíblica-pe, umi oñerrepresenta vaʼekue raẽ Daniel kapítulo mokõihápe. Umi irundy rréino Babilonia, Medo-Persia, Grecia ha Roma rehegua oñemombeʼujey kapítulo sietépe, ha upéi jey kapítulo ochópe, péro oĩ peteĩ distinción umi elemento político umi irundy rréino rehegua ha umi elemento religioso umi irundy rréino rehegua apytépe. Daniel siete-pe, umi rréino kuéra oñerrepresenta mymba ñarõ ramo; ha kapítulo ocho-pe katu, umi rréino peteĩchagua ojehechauka mymba santuario rehegua rupive. Daniel oipotákuri ontende pe visión kapítulo siete rehegua, ha Gabriel ou hendápe omyesakã hag̃ua chupe.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
Che, Daniel, chepy’ápe ahasýkuri che espíritu rehe, che retépe; ha umi visión che akãme oĩva chemondýikuri. Añe’ẽrendu hag̃ua, añemboja peteĩva umi upépe oĩvape, ha aporandu chupe añeteguáva ko’ã mba’e rehegua. Upérõ ha’e he’i chéve, ha oikuaauka chéve ko’ã mba’e he’iséva. Ko’ã mymba guasu, irundýva, ha’e irundy mburuvicha guasu, osẽtava yvygui. Ha pe Yvatevéva imarangatuetéva kuéra ohupytýta pe mborayhu renda, ha oguerekóta pe mborayhu renda opa ára g̃uarã, opa árare, ha opa árare. Daniel 7:15–18.
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
Daniélpe ojeikuaauka umi irundy mymba guasuha hague irundy rréino yvy arigua oĩtava Tupã rréino opa’ỹva oñemopyendáta peve, oñemohendávo peteĩcha Daniel kapítulo mokõi rehe. Oĩva’erãkuri irundy rréino yvy arigua ohenondetava’ekue Tupã rréino opa’ỹva ñeguahẽ, ojehechaukaháicha ita oikytĩmbyre yvytygui ha omyenyhẽva’ekue ko yvy tuichakue kapítulo mokõihápe.
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
Karai White ogueraha pe entendimiento Millerita umi irundy reino rehegua mombyryve pe entendimiento Millerita-gui, oñe'ẽrõ guare yvy mymba rehe Apocalipsis capítulo trece-pe.
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
“Ko’ág̃a oñemoingove ambue ta’ãngamýi. He’i proféta: ‘Ahecha ambue mymba oĩva osẽ yvýgui; ha oguereko mokõi hatĩ ovecha ra’yicha.’ Versíkulo 11. Mokõivéva, ko mymba rechauka ha mba’éichapa opu’ã, ohechauka tetã ha’e ohechaukáva iñambueha umi ojehechaukávagui umi ta’ãngamýi mboyveguápe. Umi mburuvicha guasu omburúva’ekue ko yvy tuichakue rehe ojehechauka va’ekue proféta Daniel-pe mymba ñarõ ramo, opu’ãvo ‘umi irundy yvágagui yvytu oñorairõ guasu yguasúpe ári.’ Daniel 7:2. Apocalipsis diecisiete-pe peteĩ ánhel omyesakã ykuéra ohechaukaha ‘tetãnguéra, aty guasu, tetã ha ñe’ẽnguéra.’ Apocalipsis 17:15. Yvytu kuéra ha’e ñorairõ ra’ãnga. Umi irundy yvytu yvágagui oñorairõva guasu yguasúpe ári ohechauka umi mba’e vaiete jejopy ha revolución rehegua, umíva rupive umi mburuvichakuaa ohupyty hague ipu’aka.” The Great Controversy, 439.
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
Umi mymba ñarõ ha’e símbolo umi ñorairõ jejapo vaʼekue umi mburuvichakuéra og̃uahẽvo pokatupe. Peteĩ mymba ñarõ ohechauka hag̃ua profétikamente peteĩ reino pokatu polítiko, ekonómiko ha militar. Umi mismo reino ojehechaukáva Daniel kapítulo mokõiha ha poapyha-pe, ojehechauka avei kapítulo poapyha-pe, ha upépe opavave ojoaju umi elemento osẽva Tupã Róga Marangatu-gui; ha upéicha rupi ohechauka hikuái umi reino elemento religioso, opavave niko peteĩ joaju Iglesia ha Estado rehegua.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
Mburuvicha guasu Belsasar oisãmbyhy mboyve arýpe mbohapyhápe, peteĩ visión ojechauka chéve, chéve Daniel-pe, upe ojehechauka vaʼekue chéve tenonderã rire. Ha ahecha peteĩ visiónpe; ha ojehu, ahechárõ guare, aime hague Susánpe, mburuvicha róga guasúpe, oĩva Elam tetãme; ha ahecha peteĩ visiónpe, ha aime ysyry Ulai ykére. Upérõ ahupi che resa, ha ahecha; ha péina ápe, peteĩ ovecha mácho oĩva ysyry renondépe, mokõi hatĩ reheve; ha umi mokõi hatĩ yvate, peteĩ katu ijyvateve ambuégui, ha upe ijyvatevéva osẽ ipahápe. Ahecha upe ovecha mácho ombotyrysýi kuarahyreike gotyo, yvate gotyo ha ñemby gotyo; upéicha rupi ndaipóri mymba ikatúva opyta henondépe, ha ndaipóri avave ikatúva oipeʼa iPógui; haʼe ojapo opa mbaʼe oipotaháicha, ha tuicha okakuaa. Ha che aikuaa hag̃ua mbaʼépa heʼise, péina ápe, peteĩ kavara mácho ou kuarahyreike gotyo opa yvy ape ári, ha ndojepokói yvýre; ha upe kavara mácho oguereko peteĩ hatĩ tuicha ojehechakuaáva hesa mbytépe. Ha ou upe ovecha mácho orekóva mokõi hatĩ rendápe, upe ahecha vaʼekue oĩva ysyry renondépe, ha oñani hese ipuʼaka pochýpe. Ha ahecha oñembojaiteha upe ovecha mácho rehe, ha ipochy hese; ha oinupã upe ovecha máchope, ha omopẽ imokõi hatĩ; ha ndaipóri puʼaka upe ovecha máchope opyta hag̃ua henondépe, upévare omombo chupe yvýre ha opyrũ hese; ha ndaipóri avave ikatúva oipeʼa upe ovecha máchope ipógui. Upévare upe kavara mácho tuicha eterei okakuaa; ha imbarete jave, upe hatĩ guasu opẽ; ha hendaguépe opuʼã irundy hatĩ guasu ojehechakuaáva, umi irundy yvytu yvagaguápe gotyo. Daniel 8:1–8.
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
Pe kapítulo ocho oñepyrũ Daniel omoneĩvo ha’e oikoveha upe jave pe tembiasakuepe pe peteĩha rréino profecía bíblica rehegua (Babilonia), ha katu hechapyrã ndoikuaaukái mba’eveichagua símbolo orekova’erã va’ekue ombohechauka hag̃ua Babilóniape, pórke oñepyrũ pe ovecha mácho reheve ombohechaukáva pe mokõiha rréino yvy arigua Medo-Persia. Babilonia rehegua símbolo ndojehecháiha ojeguerohory porã hag̃uáicha ojejapo hag̃uáicha, pórke peteĩ mba’e tuichavéva ojehechakuaáva Babilóniape ha’e hína ombohechaukaha peteĩ rréino ojeipe’áva, ha upéi oñembopyahujeýva, ojehechaukaháicha Nabucodonosor “siete tiempo” oikóramo guare peteĩ mymbaicha. Umi “siete tiempo” aja peteĩ elemento Babilonia espiritual rehegua (papado), oñembohechauka, pórke papado ha’e pe rréino oñeñuhãva setenta áño simbólico pukukue, umíva aja oguereko va’ekue peteĩ herida omano hag̃uáicha. Pe mba’e Daniel ohechauka hag̃ua orresiviha pe visión “pe mbohapyha áño mburuvicha guasu Belsasar rréino aja”, ohechauka Babiloniaha pe rréino oúva mboyve pe mokõiha rréino Medo-Persia, ha katu omomba’eguasu Babilóniape pe rréino kañy térã ñemokañy hag̃uáicha, oñeñuhãva peteĩ mburuvicha guasu ára kuéra aja.
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
Pe capítulo ochopegua mymba ndaha’éi mymba ñarõgua; ha’e hikuái mymba ojepurúva’ekue mymbajuka sacrificial ramo pe servicio pe santuariope. Pe irundyha reino oñerrepresenta “peteĩ hatĩ michĩva” ramo, ndaha’éi peteĩ mymba ramo; ha katu umi hatĩkue ha’eva’ekue peteĩ parte Tupã santuáriogua, pórke umi altar Tupã santuáriopeguáva oguereko va’ekue hatĩ iapytépe, upéicha voi oñemoheñói haguére.
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
Ndaha’éi umi irundy mburuvicharenda profesía rehegua ojehechauka vaekue Daniel rupive tenda marangatu rehegua ñe’ẽme añónte, síno pe tembiasakue oĩva pe kapítulope oguereko heta ñe’ẽ osẽva hag̃uaite Tupã rembiapo tenda marangatupegua-gui. Pe tembiasakue oĩva pe kapítulope oñepresenta ñe’ẽ hebreo rupive ojejapyhýva tenda marangatu rembiapógui, ha avei pe tembiapo oñekuave’ẽ hag̃ua peteĩ ofrénda tenda marangatu rembiapópe ojejapo pe kapítulo estructura ryepýpe. Pe añetegua Daniel oipyhýgui porã ha ombojoaju hag̃uáicha capítulo siete ha ocho oñondive, ome’ẽ permiso umi oipotávape ohecha hag̃ua capítulo siete ohechauka hag̃ua umi mburuvicharenda Biblia profesía rehegua reko política, ha capítulo ocho ohechauka hag̃ua umi mburuvicharenda Biblia profesía rehegua reko eclesiástica.
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
Adventismo ojejopy vaʼekue omoñuã hag̃ua ko mbaʼe añetegua ñemombeʼu Satanás guigua reheve; ko jehechakuaa niko ohechauka porã Miller rembiporavo iporãva haʼe hague peteĩchaite Ñandejára oipota haguéicha. Ijapu hag̃ua Miller oikuaa haguéicha “pe ára ha ára” rehe, ojehechauka peteĩ ñeʼẽ heʼíva “Ñandejára ndorekói hague entendimiento”; péicha haʼekuéra heʼi rupi, Ñandejára omeʼẽrõ guare pe estructura Miller-pe (ángelkuéra marangatu ministerio rupive), ndahaʼei hague hendaitépe.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Añetehápe pene rembojere opa mba’e oñemoĩta ñai’ũ ñembyapohára mba’éicha: piko pe tembiapo he’íta upe ojapóvare, “Ha’e ndojapói chéve”? térã pe mba’e oñemoheñóiva he’íta upe omoheñóivare, “Ha’e ndorekói arandu”? Isaías 29:16.
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
Pe kytĩ oguerekóva Miller ha’eva’ekue pe estructura profética ha’e ohechakuaa ha ojeporuva’ekue, ha katu ary 1863 guive tenonderãme, pe Adventismo ojevy jeýkuri umi aplicación teológica protestantismo apóstata ha catolicismo-pe, ikatu hag̃uáicha oñemo’ã umi joya oĩva Miller képe. Pe Adventismo omoneĩ peteĩ kytĩ japu (upe mba’e oñekytĩva), ikatu hag̃uáicha omboyke pe tembiapo, ha avei pe Apohare pe tembiapógui. Péicha ojapóramo, he’i hikuái pe Apohare pe tembiapógui ndaipóriha iñarandupy. Pe omboykévo upe kytĩ, ha’e va’ekue ha ko’ág̃a peve ave, peteĩ ñemboyke pe tuichakue arandupy rehegua ojeipe’áva’ekue sello guýgui ary 1798-pe. Umi omboykéva pe tuichakue arandupy omboyke pe tembiapo ha pe Apohare pe tembiapógui, ha Daniel ñe’ẽme ha’ekuéra va’ekue “umi añáva”.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Heta oĩta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi ñaña katu ojapóta ivaíva; ha avave umi ñaña apytégui noikumbymo’ãi; umi arandu katu oikumbýta. Daniel 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
“Ñaña kuéra ojapóta ñañakuéra rembiapo”, upéicha ojehechauka peteĩ mboyve guive oñembohetavéva ha oñemombaretevéva pe añetegua ñemboyke. Ñaña kuéra omboykéramo pe marco, upéva hína Tupã ñemboyke; ha upéicha rupi Tupã omboyke umi ñaña kuérape pe ñemboyke rehe, ha’ekuéra oha’ãva omboaje peteĩ marco japu rupive.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retakuéra oñehundi arandu’ỹre: rehayhu’ỹgui pe arandu, che avei rohayhu’ỹta, ani hag̃uáicha nde pa’i chéve g̃uarã: nde nderesaráigui nde Jára léigui, che avei hesaráita ne membykuéra rehe. Oseas 4:6.
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
Tupã tavayguakuéra, ha’éva Tupã “pa’ikuéra” ary 1844 guive 1863 peve, oñemboyke iñakãrangue’ỹre pe “kuaa” rehe, upe ojehetave va’ekue William Miller rembiapo rupive. Tuicha mba’e jahecha hag̃ua Oseas-pe pe versíkulo 6 jerére oĩva, pe contexto ohechaukágui peteĩ pu’aka ohóvo hína pe añeteguáre ñemopu’ã, ojehechaukáva pe “kuaa” ramo.
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
Pehendu pehẽ Ñandejára ñe'ẽ, peẽ Israel ra'ykuéra; Ñandejára oguereko peteĩ ñembojovake ko yvy oikoháre ndive, ndaipórigui añetegua, poriahuvereko, ni Tupã kuaa ko yvýpe. Oñeñe'ẽ rei hag̃ua, ijapu hag̃uére, ojuka hag̃uére, omonda hag̃uére ha oporomoakãratĩ hag̃uére, oitypa opa tembiapo vai, ha tuguy ojuhu tuguy. Upévare ko yvy oñembyasyta, ha opa oikóva pype ikangýta, ñu mymbakuéra ndive, yvágaguy guyra ndive; ha pira yguapegua jepe ojeipe'áta. Péro avave ani oñorairõ, ni avave ani ombojevy ambuépe; nde retãygua niko ojogua umi oñorairõvape pa'i ndive. Upévare re'a hag̃ua ára pukukue, ha maranduhára jepe ho'áta ne ndive pyhare; ha ahundíta nde sy. Che retãygua oñehundi arandu'ỹre; reikuaase'ỹgui arandu, che avei romboykéta, ani hag̃ua reiko chéve guarã pa'i ramo; nde resaráigui nde Jára léigui, che avei che resaráita nde ra'ykuéragui. Ha hetavérõ guare hikuái, upéicha avei che rehe opeka hikuái; upévare amoambuéta iñemomba'eguasu hag̃ua ñemotĩ. Ha'ekuéra ho'u che retãyguakuéra angaipa, ha ipy'a omoĩ hikuái heko vaíre. Ha oikóta, tavayguáicha, upéicha avei pa'i; ha ambohováita chupekuéra hekokuéra rehehápe, ha ame'ẽta chupekuéra hembiapokue repy. Péicha ho'úta hikuái, ha ndohupytýi hag̃ua; oporomoakãratĩta, ha noñembohetavemo'ãi hag̃ua; oheja haguére oñatende Ñandejára rehe.
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
Tekovekue ha vino ha vino pyahu omboyke pe py’águi. Che retãygua ojerure consejo yvyramáta ra’angakuérape, ha iyká oñe’ẽ chupekuéra; tekovekue espíritu niko ombotaavy chupekuéra, ha oho hikuái oikuave’ẽvo ijehe peteĩ ambuepe, ojeipe’ávo Ijárape. Oikuave’ẽ sacrificio yvyty ru’ãnguéra ári, ha ohapy inciénso cerrokuéra ári, roble, álamo ha olmo guýpe, pórke ipyrũ porã; upévare pende rajykuéra oikóta tekovaipe, ha pene rembirekokuéra oporomoakãratĩta. Ndaikastigamo’ãi pende rajykuérape oikóramo tekovaipe, ni pene rembirekokuérape oporomoakãratĩramo; pórke ha’ekuéra voi ojehe’a kuña rekovai reheve, ha oikuave’ẽ sacrificio kuña hekovai reheve; upévare pe tetã noikũmbýiva ho’áta. Nde, Israel, reñeme’ẽramo jepe tekovaipe, ani Judá opeka; ha ani peho peẽ Gilgal-pe, ni tapeho Bet-avénpe, ni peñe’ẽme’ẽ: “Oikove Ñandejára”. Israel niko osyryry tapykue gotyo vaka kuñataĩ oñepyrũvaicha okañy hag̃uáicha; ko’ág̃a Ñandejára omongarúta chupekuéra ovecha ra’yicha peteĩ tenda tuichávape. Efraín oñembojoaju ta’angakuéra rehe; peheja chupe. Ika’u pyharegua he’ẽ’ỹma; tapia oiko tekovaipe; iporokuaiharakuéra tĩndy reheve ohayhu he’i hag̃ua: “Peme’ẽ”. Yvytu omboapytĩ chupe ipepope, ha oñemotĩta hikuái isacrificiokuéra rehe. Oseas 4:1–19.
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
Oseas ñe’ẽmondo ha’e kóva: “Ñandejára oguereko peteĩ joavy yvy rupi oikóva ndive, ndaipórigui añetegua, poriahuvereko, ni Tupã kuaa pe yvýpe.” Adventismo ha’e Tupã tavayguakuéra ára pahápe guare. Pe árape pe kuimba’e yvytymbaha rehegua oike vove Miller kotýpe, Adventismo, oikehápe tavayguakuéra, pa’ikuéra ha profetakuéra, “ndoikuaáiva ho’áta,” oĩtagui hikuái “ta’angakuéra ndive ojoajúva.” Ijapopyrãnguéra ha’e idoktrína japu, ojepovyvýva peteĩ ñemopyenda japúpe.
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
Pe ñemopuʼã ojehechaukáva pe arandu okakuaáva ñemboyképe haʼe peteĩ ñemopuʼã oñembotuicháva mbeguekatúpe, oguahẽ hag̃uáicha pe punto oikohápe ipahápe iprovasión, oñeʼẽvo hese kuéra oñembojoajuha umi doctrina japu rehe, umi ojepeʼapáva Miller kotykuéragui. Iñemopuʼã ojehechauka opa ára oñemotenondeha kuña reko vai apo. Ary 1863 guive pe provarsión ñembotýpe peve, akóinte opuʼã hikuái, oñemosẽ meve Ñandejára jurúgui.
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
Pe mbaʼe vai oñemoheñóiva oñemboykévo pe conocimiento ojehechauka kuri ijehegui “opa ára” ojapóvo tekovai menda rehegua, ha ndaha’éiramo jepe upeve pe ñe’ẽ hebreo peteĩchagua, he’iséva katu peteĩchante pe ñe’ẽ hebreo “tamid” reheve, he’iséva “opa ára”, ha upéva oñembohasa “pe ára ha ára gua” ramo Daniel kuatiápe.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Romoñe’ẽta ñande estudio umi irundy rréino rehegua Biblia marandu hag̃ua guive pe artíkulo oúvape.
“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 ‘Tapiaitegua’ rehegua, pe ñe’ẽ ‘sacrificio’ yvypóra arandu rupive oñemoĩ hague, ha noĩriha pe textope; ha Ñandejára ome’ẽ hague hese pe jehechakuaa hekopeteva’ekue umi ome’ẽva’ekuépe pe huicio aravo sapukái. Oĩ jave peteĩ joaju, 1844 mboyve, haimete opavave oĩva’ekue peteĩ ñe’ême pe jehechakuaa hekopeteva’épe pe ‘Tapiaitegua’ rehe; ha 1844 guive, pe sarambi apytépe, ambue jehecha oñemoneĩ, ha pytũ ha sarambi ou hapykuéri.” Review and Herald, 1 de noviembre de 1850.