In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Pe artíkulo pahápe romombe’u vaʼekue Gabriel omeʼẽ hague pe ñeʼẽpaha “paha pochy” rehegua omombarete hag̃ua 1844 arýpe, mokõi testígo rehe oñemopyendáva. Miller oikuaa vaʼekue pe “mokõi siete ára” Levítico mokoĩpa poteĩme, ojeporúva Judá rréino rehe; hákatu arakaʼeve ndoguahẽi pe punto ohecha hag̃ua pe propósito ha pe relación orekóva pe huísio umi “mokõi siete ára” rehegua, mokõivéva Israel pegua rréino yvate ha yvývo rehe. Ohechakuaápa raʼe pe diferencia “paha pochy” rehegua pe versíkulo diecinueve-pe, ikatupyry hag̃ua ojeʼe ndahaʼei hag̃ua seguro; jepe katu, katuete oikuaa kuri peteĩ sentido general-pe pe “pochy” haʼe hague umi “mokõi siete ára”. Pe tesape peteĩ pochy peteĩha ha paha rehegua ojeipeʼa Palmoni rupive 1856-pe, ha katu oñemboyke 1863-pe. Upéicharõ jepe, Miller marandu umi “mokõi siete ára” rehegua oike porã vaʼekue, jepe ipokãmbyry.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Míller ndoikuaamo’ãi va’erã pe hatĩ michĩva Roma pagã guigua omopu’ã ha omomba’eguasu hague pe pagãgua, Daniel ocho versíkulo once-pe, Míller-pe g̃uarã “oipe’a” he’ise rupi añónte “ombogue” térã “omboguejy” umi mbohapy jey ojehecháva Daniel-pe. Upéicharõ jepe, imarandu gueteri hekopete, jepémo michĩ hag̃uáicha iporãmbykue.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Umi Millerigua oikuaa vaʼekue pe “santuario” oñeʼẽva versíkulo once-pe haʼeha pe tupaónga pagáno oĩva táva Róma-pe (pe Pantheon), péro pe ñeʼẽ hebrea ndahaʼéi vaʼekue upe oĩha hikuái imensáhe pyendaha. Mensáhe Miller rehegua oñecentra vaʼekue ára profétiko rehe. Pe tembiasakue ojeipeʼa hag̃ua iséllo imensáhegui ojoko chupekuéra ani hag̃ua ohecha Tetã peteĩ reko Amérika-peha haʼeramoha pe sexto reino profecía bíblica-pe, ha ndahaʼéi upévante, avei ojoko chupekuéra ani hag̃ua ohecha pe papado haʼeramoha pe quinto reino profecía bíblica-pe.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Ojejopy vaʼekue hikuái pe tembiasakue oikove hague rupi, ombojoaju hag̃ua pe profesiakuéra pe iñehaʼarõ Cristo ou pyaʼe hag̃uápe reheve, ha oñembotavy hikuái; upéicharõ jepe, hekoitépe pe marandu ogueraha vaʼekue hikuái. Gabriel omeʼẽvo mokõi visión ñemyesakã versíkulo 15 guive 27 peve, Miller oikuaa hague ojoko chupe ani hag̃ua ohupyty pe jehechauka tuichavéva umi rréino rehegua ojehechauka vaʼekue pe kuatia hatĩ michĩva rehegua kuimbaʼe ha kuña pegua ojerejerehápe versíkulo 9 guive 12 peve. Umi Millerita ohecha mante Roma haʼerõguáicha pe irundyha ha paha rréino yvy arigua Gabriel ñemyesakãme.
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. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 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. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Ha oiko ramo, che, che Daniel, ahecha rire pe visión ha aipota aikuaa he’iséva, upérõ, ehecha, oñembo’y che renondépe peteĩ kuimba’éicha ojehecháva. Ha ahendu peteĩ kuimba’e ñe’ẽ Ulai ysyry rembe’ikuéra mbytépe, ohenóiva ha he’íva: Gabriel, emboikuaa ko kuimba’épe pe visión. Upémarõ ou aguĩ che aĩháme; ha oguahẽvo, akyhyje ha ha’a che rovamo yvýre; ha’e katu he’i chéve: Entende, yvypóra ra’y; pórke ára paha jave pe visión oikóta. Ha oñe’ẽ aja chéve, ake pypuku che rovamo yvýre; ha’e katu opoko cherehe ha chemopu’ã che py’a ári. Ha he’i: Ehecha, aikuaaukáta ndéve mba’épa oikóta pe pochy pahaitepe; pórke pe ára oñemoĩmavape oguahẽta pe paha. Pe ovecha mácho mokõi hatĩva rehecháva hína Media ha Persia ruvicha-kuéra. Ha pe kavara sapukái hína Grecia ruvicha; ha pe hatĩ guasu oĩva hesakuéra mbytépe hína pe mburuvicha peteĩha. Ha upe hatĩ oñekytĩ rire, irundy oñembo’y hendaguépe; irundy rréino opu’ãta pe tetãgui, ha katu ndaha’éi ipokatu reheve. Ha ipahápe, umi rréino aravo pahápe, umi ñemoñare’ỹhára oguahẽ vove hi’añetépe, opu’ãta peteĩ mburuvicha hova atãva ha oikuaáva ñe’ẽ ijetu’úva. Ha ipokatu mbaretéta, ha katu ndaha’éi ijeheguiete rupi; ha ohundíta hendaitépe ijojaha’ỹ hag̃uáicha, ha osẽ porãta, ha ojapóta hembipota, ha ohundíta umi imbarete ha pe tavaygua marangatu. Ha iñaranduka vai rupive avei ombohekopyta ñembotavy ipope; ha ombotuicháta ijehe ipy’apýpe, ha py’aguapy rupive ohundíta heta tapicha; opu’ãta avei umi mburuvichakuéra Ruvicha rehe; ha katu oñembyaíta po’ỹre. Ha pe visión ka’aru ha pyhareve rehegua, pe oñemombe’úva, añete; upévare emboty pe visión, pórke heta ára rire guarãta. Ha che Daniel, aikangy ha ahasa hasy mbovymi ára; upéi apu’ã ha ajapo pe rréi rembiapo; ha che kyre’ỹ pe visión rehe, ha avave ndoikuaái va’ekue upéva. Daniel 8:15–27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Jepémo Daniel ohupyty hague pe visión Ysyry Ulai rehegua (ko’ág̃a oĩva ihupytyrãme), Babilonia rembiasakuepe, pe peteĩha reino ndoikéi pe visión-pe. Oĩkuri oñemoinge pe akã óro ramo, ha león ramo mokõiha ha sietehápe, péro Babilonia mba’e profético, oñemboguetéva ha upéi oñemyatyrõ jeýva, oñemomba’e guasu capítulo ocho-pe. Nabucodonosor ohechauka va’ekue pe papado rehegua herida mortal, oñemosẽrõ guare yvyporakuéragui “siete tiempos” aja, upéicha ohechauka hag̃ua pe simbólico setenta ary pe kuña rekovai Tirogua oñeñembyesaráiha hese. Daniel capítulo ocho-pe, Babilonia oñeñembyesarái umi reino profecía bíblica-gui, ha pe visión oñepyrũ umi medos ha persas reheve (pe ovecha mácho hatĩva), ha upéi ou Grecia (pe kavara mácho).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Alejandro Máva rréi oñembyai ha oñemboja’o irundy rréinope, imbaretéva michĩvéva Alejándrogui; upéicha avei ojehechauka kuri capítulo siete-pe pe leopárdo orekóva irundy pepo ha irundy akã rupive. Irundy ohechauka mba’e oikóva ko yvy tuichakue javeve, ojehechaukaháicha yvate, kuarahyresẽ, yvy gotyo ha kuarahyreike rupive. Capítulo ocho, versículo ocho-pe, irundy ojehechakuaáva osẽ yvága irundy yvytu gotyo. Capítulo siete-pe Grecia remimbo’e irundy pepo oñemohenda capítulo ocho-pegua irundy yvytu ndive, ha Grecia remimbo’e irundy akã oñemohenda umi irundy ojehechakuaáva ndive. Umi irundy akã ha irundy ojehechakuaáva ohechauka umi irundy rréinope oñemboja’ohaguépe Alejandro rréino ypykue, ha umi irundy pepo ha irundy yvytu ohechauka umi irundy hendápe oñemboja’ohague. Tuicha mba’e jahechakuaa hag̃ua ko joavy, pórke kóva ohechauka peteĩ argumento umi Millerita-kuéra oreko va’ekue umi Protestánte-kuéra entendimiento ymaite guare rehe, Roma-pegua pe irundyha rréino rehe.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Habacuc tablas ári, ojehechaukáva umi ta’anga pionéro 1843 ha 1850-pe, oĩ peteĩnte ta’anga ndaha’éiva peteĩ jehechaukaha peteĩ porofesía ñemoĩ rehegua, ha upéva oguereko hag̃ua pe joavy umi irundy akã ha umi ojekuaáva apytépe, ha umi irundy pepo ha yvytu apytépe. Oñehakãity hag̃ua pe añetegua Roma rehegua ha’eha pe irundyha mburuvicha guasu Biblia porofesíape, Satanás omoinge peteĩ ñe’ẽmondo umi irundy akã ha umi ojekuaáva, ha umi irundy pepo ha yvytu he’iséva añetegua térã japu rehegua. Satanás ojapo upéicha pórke Daniel aranduka hesakã porã oikuaaukágui oĩha peteĩ símbolo ijojaha’ỹva Daniel arandukápe omopyendáva pe visión. Pe prueba omopyendáva upe símbolope peteĩ parte oĩ umi irundy akã ha umi ojekuaáva, ha umi irundy pepo ha yvytu rehe. Umi protestánte omomba’e peteĩ Satanás-gua jehecha ko ñe’ẽmondo rehegua, ha pe ñe’ẽmondo tuichaite iñimportánte va’ekue historia Millerita-pe, upévare hikuái ombohéra hag̃ua upe ñe’ẽmondo pe ta’angáre. Pe pu’aka omopyendáva pe visión “chazon” Daniel arandukápe oñemombe’u “nde retãyguakuéra mondaha” ramo, ha umi protestánte ohechauka upe pu’aka ha’eha peteĩ peteĩva heta mburuvicha siriogua hérava Antíoco Epífanes apytégui, ha Miller ohechauka chupekuéra Roma ramo.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ha upe umi ára-pe heta opuʼãta pe mburuvicha guasu yvy gotyo pegua rehe; avei ne retãygua apohare vai kuéra oñemopuʼãta omopyendá hag̃uáicha pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antíoco vaekue peteĩva umi mburuvicha guasu apytégui, peteĩ línea de mburuvicha guasu osẽva peteĩva umi irundy reino-gui, umívape oñembyaipa rire Alejandro rembiguasu. Daniel 8, versíkulo 9-pe, pe hatĩ michĩva ou kuri Alejandro reino rire, ha pe versíkulo 9 he’i peteĩva umívagui osẽ hague pe hatĩ michĩva.
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. Daniel 8:9.
Ha peteĩva apytégui osẽ peteĩ hatĩ michĩva, okakuaáva tuicha itereíva yvate gotyo, kuarahyresẽ gotyo ha pe yvy porãite gotyo. Daniel 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Pe ñe’ẽjoaju oĩva Roma omoĩ hag̃ua pe visión, térã peteĩ mburuvicha guasu sirio ikangýva ha michĩetereíva omoĩ hag̃ua pe visión, oguereko avei pe ñe’ẽjoaju oĩva pe pokã michĩva osẽpa peteĩva umi irundy pokãgui, térã peteĩva umi irundy yvytúgui. Ndahetái mba’e hag̃ua oñeñe’ẽ hese, pórke tembiasakue ha profesía hesakã porã: Roma ndaha’éi vaekue peteĩ ñemoñare império griegogua rehegua, síno Roma ha’e vaekue peteĩ pokatu pyahu. Roma rire pe irundyha reino, upéicharõ pe “peteĩva umívagui” versíkulo nueve-pe, tekotevẽva’erã ha’e peteĩva umi irundy yvytu térã pepógui. Ha’e rire Antiochus Epiphanes, osẽ va’erã kuri pe pokã Siria pegua guive.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Umi Millerita ohechakuaa pe mbarete ojehechaukáva “nde retãygua mondaha kuéra” ramo opuʼãtaha Cristo rehe.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Ha hembipota rupive avei omongakuaáta ñembotavy ipope; ha omomba’eguasúta ijehe ipy’apýpe, ha py’aguapýpe ohundíta heta tapichápe; opu’ãta avei Mburuvicha ruvichakuéra Ruvicha rehe; ha oñembyaíta po’ỹre. Daniel 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
“Mburuvicha ruvichakuéra” ha’e Cristo, ha Antioco Epífanes oikova’ekue heta ary Cristo onase mboyve; upévare umi Millerigua ohechauka ko mba’e añeteguáva pe kuatia’atã 1843-pe. Pe kuatia’atãme omoĩva’ekue pe ára 164, añetehápe ndorekóiva mba’eveichagua ñe’ẽmondo Bíblico, ha ha’eva’ekue mante peteĩ jehaipyre ohechaukáva pe ñorairõ he’iséva pe irundyha reino rehegua Miller ha umi teólogo protestántekuéra apytépe. Pe ary “164” ykére pe kuatia’atãme ohai va’ekue hikuái: “Antioco Epífanes mano, ha ha’e añetehápe ndoñembo’yri ‘Mburuvicha ruvichakuéra’ rehe, omano haguére 164 ary pe Mburuvicha ruvichakuéra onase mboyve.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Ko árape pe Adventismo ombo’e “nde retãgua mondaha kuéra” ha’eha Antiochus Epiphanes, oiko hag̃uáicha avei Protestantismo apóstata, jepeve inspiración omoĩ hag̃ua kuatia hag̃uáicha “1843 aryta’o hag̃ua’a ojekuaa oisãmbyhy hague Ñandejára po rupive ha ndovaléi oñemoambue.” Umi Millerita oikuaa porã va’ekue pe mburuvicha rova atãva ha’eha Roma, upévare ndojepy’apyijói pe ñembo’e satanás guáre ombyaíva katupyry oñemopyendávo pe visión “chazon.” La Biblia hesakã porã oĩha ndaipóri ramo visión, tavayguakuéra oñehundi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe ndaipóriháramo visión, tavayguakuéra oñehundi; ha pe omomba'éva léi, ovy'a ha'e. Proverbios 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Pe visión Salomón ohechauka pe versículo-pe ha’e pe visión “chazón”, ha Daniel 8:13-pe, ha’e hína pe visión ohechaukáva paganismo ha papalismo opyrũ hag̃ua opyrũ hag̃uáicha pe santuario ha pe aty rehe. Umi Millerita-kuérape g̃uarã mokõi pu’aka omongy’áva upéicha orrepresenta kuri pe irundyha reino profecía bíblica-pe, ha oikuaa’ỹre pe irundyha reino Roma rehegua (“nde pueblo mondahakuéra”), ndaikatumo’ãi kuri omopyenda pe visión. “Nde pueblo mondahakuéra” Daniel 11:14-pe, opu’ã va’erã kuri pe mburuvicha yvy gotyo rehe, oñembotuicha, omopyenda pe visión ha ho’a. Roma omohu’ã peteĩteĩ umi característica.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Pe capítulo siete-pe, pe cuarto reino oñemombe’u hag̃ua hekoha “iñambueha” umi reino mboyveguágui.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Upéi ahecha pyharekue che visión-pe, ha péina ápe peteĩ mymba irundyha, kyhyje hag̃uáva ha ñemondýiva, ha imbareteterei; ha oguereko tãi guasu fierrogua: hoʼu, ombojaʼo hag̃ua, ha opyrũ hembýva ipýpe; ha iñambue opaite mymba tenondegua-gui; ha oguereko pa ñuatĩ…. Upérõ aikuaase añete hag̃ua pe mymba irundyha rehegua, pe iñambuéva opaite ambuegui, tuichaiterei hag̃ua ñemondýi, hãi fierrogua ha ipysãnguéra broncegua; pe hoʼúva, ombojaʼóva hag̃ua, ha opyrũva hembýva ipýpe; Ha umi pa ñuatĩ oĩvagui iñakãme, ha pe ambue osẽva rehegua, ha henondépe mbohapy hoʼavaʼekue; upe ñuatĩ orekóva tesa, ha peteĩ juru oñeʼẽva mbaʼe guasueterei, ha hova hatãve iñirũnguéragui. Daniel 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Pe irundy mburuvichaguasu Daniel 7-pe ojehechauka mokõi jeyha iñambueha umi mburuvichaguasu ohasava’ekuéguigui. Pe “hatĩ michĩva” versíkulo 9-pe oĩva ha’érire añoite peteĩ jepyso pe hatĩ sirio-gua rehegua (Antíoco Epífanes), ndaha’éi va’erãmo’ã iñambuéva. Umi mymba ojehechaukava’ekue Roma mboyve capítulo 7-pe ha’e va’ekue león, oso ha leopárdo, opavave mymba oĩ añetehápe tekove rekohápe; ha katu og̃uahẽvo pe irundyha mymba hãi hierro-gua ha ipysapẽkuéra bronce-gua reheve, Daniel ndoikuaái va’ekue mba’eveichagua mymba tekove rekohápegua ohechaukáva pe mymba vaietereíva ho’upáva. Ha’e iñambue va’ekue. Pe “hatĩ michĩva” versíkulo 9-pe oĩva osẽ peteĩva umi hendágui ojehechaukáva umi irundy yvytu ha pepo rupive, ha ndosẽi peteĩva umi hatĩgui térã umi hatĩ guasu ojehechakuaáva apytégui.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Daniel kapítulo poapy he’i: “ha’e kuéra rréino pahápe, tembiapo vai apoha kuéra oikemahávo henyhẽme, opu’ãta peteĩ mburuvicha rova atãva, ha oikuaáva ñe’ẽ ñemimby.” “Iréino pahápe” guive (Grécia, oñembyaírõ guare irundy rréinope), upe ára “tembiapo vai apoha kuéra oikemahávo henyhẽme,” opu’ãta va’erã peteĩ mburuvicha pyahu.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
“Mayma tetã oikéva’ekue tembiapo rendápe oñemoneĩ chupe oguereko hag̃ua hendaguã yvy ári, ikatu hag̃uáicha ojekuaa añetépa omohu’ãta pe Ñangarekohára ha pe Imarangatúva remipota. Maranduhára ñe’ẽ ohechauka porã umi mburuvicha guasu ko yvy arigua—Babilonia, Medo-Persia, Grecia ha Roma—ojekakuaa ha oñemotenonde hague. Káda peteĩva ko’ãva rehe, ha avei umi tetã mbareteve’ỹvare, tembiasakue ojepyso jevy. Káda peteĩ oreko va’ekue hi’ára oñeha’ã hag̃ua; káda peteĩ ofalla va’ekue, iñemimbipa ogue, ha ipokatu oho chugui.” Profetas y Reyes, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Grécia retãme hag̃ua (“ára pahápe”), ha’ekuéra prueba aravo ryru oñehenyhẽmbaitévo (“opaite vove pe angaipáva kuéra rembiapo”), opu’ãta peteĩ “mburuvicha rova hatãva”. Upe mburuvicha oikũmbyta “ñe’ẽ iñypytũva”, oñe’ẽtaháicha peteĩ ñe’ẽ iñambuévaite pe hebreo umi judío ñe’ẽgui térã pe griego pe mburuvicha guasu ohasava’ekue ñe’ẽgui, ha’e rupi oñe’ẽta latínpe. Upe mburuvicha guasu Moisés ohechauka va’ekue pe tetã oguerútava pe jejoko guasu ary 66 guive 70 d.C. peve, upépe, ambue mba’e apytépe, ñembyahýi tuichaiterei rupi umi judío ho’u va’ekue iñemoñaretee hag̃ua oikove hag̃ua.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Nderekojái haguére nde Jára nde Ruetepe py’aguapy reheve ha vy’a py’aite guive opa mba’e heta rehe, upévare remomba’apóta nde ruvichakuéra nde ári, umi Jára omondótava nde rehe, ñembyahýipe, y’uhéipe, opívo’ỹme ha opa mba’e oikotevẽ hag̃uáicha; ha ha’e omoĩta nde ajúra ári peteĩ júgo fiérrogui, nehundipa peve. Jára oguerúta nde rehe peteĩ tetã mombyryguágui, yvy apýragui, pya’eterei taguato ovevéicha; peteĩ tetã iñe’ẽ ndereikuaamo’ãi hag̃ua; peteĩ tetã hova atãva, ndojapomo’ãiva mba’eve umi itujávare, ni nomomba’emo’ãiva mitãrusukuérape; ha ho’úta nde mymbakuéra rembi’a ha nde yvýgui osẽva, nehundipa peve; ha ndohejamo’ãi ndéve ni avati, ni víno, ni aséite, ni nde vakakuéra ñemoña, ni nde ovechakuéra aty, nehundipa peve. Ha ojokóta ndéve tape hag̃ua opa ne okẽ rupi, ne murálla yvate ha mbarete oguejy peve, umi rehe rejeroviáva ne retã pukukue javeve; ha ojokóta ndéve tape hag̃ua opa ne okẽ rupi ne retã pukukue javeve, pe Jára nde Ruete ome’ẽ va’ekuépe ndéve. Ha re’úta nde rete’a, nde ra’y ha nde rajy ro’o, umi Jára nde Ruete ome’ẽ va’ekue ndéve, upe jejoko ha py’apytĩme, nde ruvichakuéra nembyasyhápe. Deuteronomio 28:47–53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Daniel kapítulo mokõihápe pe irundyha rréino oñerepresenta vaʼekue “hierro” reheve, ha Moisés ohechauka vaʼekue peteĩ “tetã”, omoĩtava “júgo de hierro” umi judío ári. Pe “tetã” “ohundíta” umi judíope, ha ipyaʼetereíta peteĩ taguatoicha, ha pe taguato niko hína Roma símbolo. Haʼéta peteĩ “tetã” “nde neresẽi hag̃uáicha iñeʼẽ”, pórke iñeʼẽta umi judíope g̃uarã “ñeʼẽnguéra pytũ” ramo. Haʼéta peteĩ “tetã rova atãva”, heʼiháicha Daniel kapítulo poapyhápe peteĩ “mburuvicha rova atãva” ramo. Ha Jerusalén “jejoko hag̃ua” aja umi judío hoʼu vaʼekue ifamilia “raʼy ha tajýra”.
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
Miller ohechakuaa Roma pagãha pe mbarete Moisés he’iva’ekue rehegua, ha avei Daniel mokoĩme irundyha “fierro” rréinoha, ha pe “tetã” oñe’ẽva latín, ndaha’éi hebreo térã griego. Miller ndojapói va’ekue mba’eveichagua joavy pe irundyha ha poha rréino apocalipsis bíblicopegua apytépe, chupe g̃uarã mokõivéva ha’eva’ekue mante Roma. Upévare, Roma pagã opu’ã rire versículo mokõipa mbohapyhápe, ha’e ndohechái pe joavy ojehechaukáva versículo mokõipa irundyhápe. Pe visión-pe, pe hatĩ michĩva ojere va’ekue kuimba’e rehegua guive kuña reheguápe ha upégui jevy kuimba’e reheguápe ha kuña reheguápe versículo porundy guive pakõi peve; ha versículo mokõipa mbohapy ohechauka Roma pagã profético rekome’ẽ, Gabriel remyesakã versículo mokõipa irundyhápe oñemoambue Roma kuña reheguápe. Pe mbarete versículo mokõipa irundyhápe oguerekóta va’erã “mbarete guasu”, “ha ndaha’éi imbarete tee rupive: ha ohundíta hechapyrã hag̃uáicha, ha oñakãrapu’ãta, ha ojapóta, ha ohundíta umi mbarete guasúpe ha pe tavayguakuéra marangatúpe.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Róma Papal-peguápe oñeme’ẽ vaʼerã kuri Róma pagãmegua mbarete militar, ha upéva ohundíta kuri Tupã retãyguápe mil mokõi sa ary pokõi pa, ary 538 guive 1798 peve. Ohundíta kuri “hechapyrã hag̃uáicha”, haʼégui pe mymba kaʼaguy guasu opavave yvypóra “ohecharamóva hapykuéri”, ha haʼe kuri pe pokatu “ojapóva ha osẽ porãva” pe peteĩ ñembohoryrã peteĩha, “oñedetermináva” opa hag̃ua ary 1798-pe, oñekumpli peve.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Upéi, pe versíkulo mokõipa poha, Gabriel osegi pe osilación oñemoĩva’ekue umi versíkulo ha’e omyesakãva’ekuépe Daniel-pe g̃uarã, ha jey oñe’ẽ Roma pagana rehe, upeva’e peteĩichagua “política” ambuéva rupive ombyatýva’ekue hembiguái guasu, ojehechaukaháicha opa historiadór-kuéra rembiapokuépe. Pe “astusia” Roma pagana rehegua niko mokõive hag̃ua tetãnguéra oike hag̃ua pe imperio okakuaávape, ha oipuruva’ekue py’aguapy ha teko porãmeguáva ñe’ẽme’ẽ omopu’ã hag̃ua pe imperio, ndaha’éi umi imperio mboyveguáicha ojejapóva añónte mbarete militar rupive. Roma pagana avei “opu’ãta Príncipe de príncipes rehe,” ojapo haguéicha omoĩrõ guare Cristope Calvario kurusúre.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Upéi Gabriel oñe’ẽ umi mokõi visión rehe omyesakãva’ekue Daniel-pe, ohechauka hag̃ua pe visión “mareh” rehegua, pe jehechauka rehegua (mokõi mil trescientos ára), ha’eha añete, ha pe visión “chazon” rehegua, pe santuario ha pe hueste jejopy ha jeity hag̃ua Roma pagana ha Roma papal rupi, oĩva’erãha “ñembotypy (selado)”, “heta ára rehe” (pe ára paha peve, ary 1798-pe).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Upéi Daniel hasy peteĩ are rupi, ha upéi ojevýkuri hembiapópe; ha upéicharõ jepe ndontendeporãi gueteri pe visión “mareh”, upéva hína pe visión Gabriel oñekomisiona hag̃ua chupe ontendeuka hag̃ua. Upévare Gabriel ojevyjeyta kapítulo nueve-pe, omohuʼã hag̃ua hembiapo Daniel ontendeuka hag̃uáicha pe visión “mareh”.
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Daniel arandukue 9-pe, Daniel oikuaaporãína kuri Ñe’ẽ Profétika rehe ha og̃uahẽ kuri oikuaávo Moisés ha Jeremías kuatiahaipýre rupive. Jeremías ohechauka vaʼekue pe jejopy poguýpe oĩ haguépe haʼetaha ombopuku hag̃ua setenta ary.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Ha ko yvy tuichakue oikóta ñehundi ha mba'eporandu guasu ramo; ha ko'ã tetãnguéra oservíta Babilonia mburuvichápe setenta ary pukukue. Ha oikóta, ojehu hag̃uáicha, oñemohu'ã vove umi setenta ary, che akastigáta Babilonia ruvichápe, ha upe tetãme — he'i Ñandejára — heko vaekuére, ha Caldeo retãme; ha ajapóta chugui ñehundi opa ára guarã. Jeremías 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Moisés he’iháicha, pe jehapykuéra pytagua retãme ojokótava peteĩ ára pe yvy ovy’áta hag̃ua umi isábado rehe.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Ha Che amoingo pe yvy ñehundi hag̃uáicha; ha pene enemigo-kuéra oikóva ipype opyta hag̃ua oñemondýi hese. Ha amosarambíta peẽme umi tetã ambuéva apytépe, ha aipe’áta kyse pende rapykuéri; ha pende yvy opytáta ñehundipyre, ha pene táva-kuéra oñembyaipáva. Upérõ pe yvy ovy’áta isábado-kuérape, opa pukukue opyta aja ñehundipyre, ha peẽ peime pene enemigo-kuéra yvýpe; upérõ pe yvy opytu’úta ha ovy’áta isábado-kuérape. Opa pukukue opyta aja ñehundipyre opytu’úta; ndopytu’úigui pende sábado-kuérape, peẽ peiko ramo guare hese. Levítico 26:32–35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Daniel oikuaa kuri Ñandejára Ñe’ẽ marangatúgui, mokõi testígo rehe, ipuévlo oñemosarambi hague ñenemigua retãme, upe aja pe yvy oikóta ojepy’aguapy hag̃ua isábado-kuéra. Ha’e oikuaa kuri pe Crónicas apohára oikuaa haguéicha Jeremías remi’éramo setenta ary rehegua.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Ha umi okañýva’ekue kysepuku poguýgui ogueraha Babilóniape; upépe oiko hag̃ua hembiguái ichupe ha ita’ýrape, pe mburuvicha guasu Pérsia retãme oguapy peve; oñembotý hag̃ua Ñandejára ñe’ẽ he’íva Jeremías jurúre, pe yvy odisfruta peve isábado-kuéra; y ojeheja hag̃ua nandi ajaite, ojapo hag̃ua sábado, oñembotý hag̃uáicha umi setenta ary. Ha Ciro, mburuvicha guasu Pérsia retã pegua, peteĩha ary guive, oñembotý hag̃uáicha Ñandejára ñe’ẽ Jeremías jurúre oñeñe’ẽva’ekue, Ñandejára omokyre’ỹ Ciro, mburuvicha guasu Pérsia retã pegua, espíritu, ha upévare omosarambi peteĩ marandu opaite irreíno rupi, ha avei omoĩ kuatiáre, he’ívo: Péicha he’i Ciro, mburuvicha guasu Pérsia retã pegua: Opaite yvy arigua reino Ñandejára Tupã yvágapegua ome’ẽ chéve; ha ha’e chembokuatia hag̃ua ichupe peteĩ óga Jerusalénpe, oĩva Judápe. Máva piko oĩ pene apytépe, opaite Ipuévlo apytégui? Ñandejára Itupã taime hendive, ha tojupi. 2 Crónicas 36:20–23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Daniel oikuaa vaʼekue Jeremías rembiporavo setenta ary isarambipa hag̃ua iñenemygokuéra retãme, pe yvy oguerohory aja umi sábado imbaʼéva, ojejapyhy hague pe ñembyasy “siete jey” rehe oñembohysýiva Levítico mokoĩpa seis-pe, ha pe entendimiento rehe iñeʼẽrendu hag̃uáicha, haʼe omohuʼã pe pohã oñemandáva upépe umi ipahápe opáyva oikuaa hag̃ua hikuái isarambipa hague.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Ha umi oikovéva pene apytégui amondóta kangy py’a pype umi ija’e’ỹva retãme; ha peteĩ rogue ryryi pu jepe omuñaíta chupekuéra; ha okañýta, oĩvaicha okañýva kyse puku renondégui; ha ho’áta avave ndoñapytĩri ramo jepe chupekuéra. Ha ho’áta peteĩ ojuehe ári, ku kyse puku renondépeguáicha, avave ndoñapytĩri ramo jepe chupekuéra; ha ndaikatumo’ãi peñembo’y pene rembiguái’ỹva renondépe. Ha peñehundíta tetã ambuegua apytépe, ha pene enemigo retã penembyaiete hag̃uáicha penemoĩmbáta. Ha umi hembýva pene apytégui ikangypáta iñañáva rehe oĩvo pene enemigo retãme; ha ituvakuéra rembiapo vai rehe avei ikangypáta hendivekuéra. Ha oñemombe’úramo hikuái hembiapo vai, ha ituvakuéra rembiapo vai, iñembotavyha penderehe hag̃ua che rehe, ha avei oguatahague che ndive oñemoĩ hag̃uáicha cherehe; ha che avei aguatahague hendivekuéra aĩ hag̃uáicha oñemoĩ cherehe, ha araha hague chupekuéra ija’e’ỹva retãme; upérõ, oñemomirĩramo ipy’a oñekytĩ’ỹva, ha upérõ omoneĩramo hikuái ikastigohápe iñañáva rehe: upérõ che mandu’áta che ñe’ẽme’ẽ Jacobo ndive, ha avei che ñe’ẽme’ẽ Isaac ndive, ha avei che ñe’ẽme’ẽ Abraham ndive amandu’áta; ha amandu’áta pe yvýre. Pe yvy katu ojehejátagui chuguikuéra, ha ovy’áta isábado-kuéra rehe, oĩ aja nandi ha ojeheja hag̃uáicha heseguikuéra’ỹre; ha ha’ekuéra omoneĩta ikastigohápe iñañáva rehe: péva rehe, heẽ, péva rehe ae omboykégui che juicio-kuéra, ha ipy’a oguerovy’a’ỹgui che estatuto-kuéra. Upéicharamo jepe, oĩ aja ija’e’ỹva retãme, ndachemoĩmbamo’ãi chupekuéra mombyry, ha ndacheroyrõmo’ãi chupekuéra ahundipa hag̃uáicha, ha ambyai hag̃ua che ñe’ẽme’ẽ hendivekuéra: che hína Tupã Ñandejára hikuái rehegua. Che katu hesekuéra hag̃uarã amandu’áta ituvakuéra ypykue ñe’ẽme’ẽre, umi aguenohẽ va’ekue Egipto retãgui tetã ambuegua renondépe, hag̃uaicha che ha’e hag̃ua Ijára: Che hína Ñandejára. Kóva hína umi estatuto, juicio ha léi, Ñandejára omoĩ va’ekue peteĩ ñe’ẽme’ẽ ramo ha’e ha Israel ra’ykuéra apytépe yvyty Sinaípe, Moisés po rupive. Levítico 26:36–46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Daniel ñembo’e kapítulo nueve-pe oñe’ẽ opa mba’ére pe ñe’ẽmondo rehe umi ojejuhúva isarambipa enemigo retãme rehehápe. Upe ñembo’e oñembojoajuva’erã iñembo’e ndive kapítulo mokõi-pe, mokõivéva oñondive ohechauka hag̃ua umi ñembo’e Apocalipsis kapítulo once-peguápe, umi omanóva guasu táva Sódoma ha Egipto rapére, oikuaáva avei hikuái iñarambipa hague. Daniel omohu’ãvo iñembo’e, Gabriel ou jey omboapypa hag̃ua tembiapo omyesakã hag̃ua pe visión “mareh”, péicha avei Espíritu Santo ojapose hag̃ua umi mokõi testígo Apocalipsis kapítulo once-peguáre.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Ha ajerurérõ aikóvo añeʼẽ, añemboʼe, ha amombeʼu che angaipa ha che retãygua Israel angaipa, ha aikuaauka che ñemboʼe ñembyasy Tupã Ñandejára che Jára renondépe che Jára yvyty marangatu rehehápe; heẽ, ajerurérõ aikóvo ñemboʼépe, upe kuimbaʼe Gabriel, amavévape ahecha vaʼekue pe visión ñepyrũme, oveve pyaʼe etereígui ou ha opoko cherehe kaʼaru ofrenda jave. Haʼe chemboʼe, oñeʼẽ chendive ha heʼi: “Daniel, koʼág̃a asẽ ameʼẽ hag̃ua ndéve arandu ha kuaapy.” Daniel 9:20–22.
We will continue this study in the next article.
Ko estudio ñambojoaju jeýta pe artíkulo oúvape.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
“Mbovymi Babilonia ho’a mboyve, Daniel ojepy’amongetárõ guare ko’ã profesía rehe ha oheka Tupãme oikuaa hag̃ua umi ára rembiasakue, oñeme’ẽ chupe peteĩ aty jehecha hag̃ua umi rréino pu’ẽ ha ho’a rehegua. Peteĩha jehecha reheve, oñemombe’uháicha Daniel kuatiañe’ẽ pehẽngue 7-pe, oñeme’ẽ chupe peteĩ ñemyesakã; upéicharõ jepe, ndaha’éi opa mba’e ojekuaaukáva profétape. “Che remiandu tuichaiterei chemongyhyje,” he’i ha’e ohai hag̃ua hembiasakue upérõ, “ha che rova amoambue chepype; arekóramo jepe pe mba’e che py’apýpe.” Daniel 7:28.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
“Ambue visión rupive oñeme’ẽve tesape umi mba’e oikótava tenonderã rehe; ha ko visión paha gotyo Daniel ohendu ‘peteĩ marangatúpe oñe’ẽva, ha ambue marangatu he’i upe marangatúpe oñe’ẽvape: Mboy araka’e peve piko pe visión?’ Daniel 8:13. Pe mbohovái oñeme’ẽva, ‘Mokõi mil ha mbohapyciento ára peve; upéi pe santuario oñemopotĩta’ (versículo 14), omyenyhẽ chupe ñembyasy ha jepy’apýpe. Tekotevẽ eterei rupi oheka pe visión he’iséva. Ndaikatúi ontende mba’éichapa ojoaju umi setenta ary ñembyasyrenda pegua, Jeremías rupive oñemombe’úva, umi mokõi mil mbohapyciento ary rehe, visión-pe ohendúva pe yvagagua visitante he’ívo ohasava’erãha Tupã santuario ñemopotĩ mboyve. Pe ánhel Gabriel ome’ẽ chupe peteĩ interpretación parcial; upéicharõ jepe, pe proféta ohendúvo umi ñe’ẽ, ‘Pe visión … heta ára hag̃ua’, ho’a ikangypaite. ‘Che Daniel akangypaite,’ he’i ha’e imba’e ohasava’ekue rehe, ‘ha aikuri hasy mbovymi ára; upéi apu’ã jey ha ajapo mburuvicha guasu rembiapo; ha pe visión chemondýi ha chemopirĩ eterei, ha avave ndoikuaái vaekue upéva.’ Versículos 26, 27.”
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
“Oguereko gueteri pohýi Israel rehehápe, Daniel oikuaajey hag̃ua oñemoarandu porã Jeremías profesía-kuérape. Ivaikuaa’ỹeterei hikuái—hesakãiterei hag̃uáicha ha’e oikũmby hag̃ua ko’ã testimónio kuatiañe’ẽme oñemboguapýva rupi ‘mboy aryha, Ñandejára ñe’ẽ ou hague maranduhára Jeremías-pe, omoañete hag̃ua setenta ary Jerusalén ñehundipápe.’ Daniel 9:2.”
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
“Jerovia ojejoko hag̃ua ijerovia pe ñe’ẽ profétika añetehápe, Daniel ojerure asy vaʼekue Ñandejárape koʼã promésa pyaʼe oñekumpli hag̃ua. Ojerure asy vaʼekue Tupã réra yvate oñeñongatu hag̃ua. Iñemboʼépe haʼe oñemoirũmbaite umi ndohupytýivandi pe propósito divíno, omombeʼúvo ipekadokuéra kuimbaʼe voi mbaʼérõ guáicha.” Prophets and Kings, 553, 554.