All the prophets are speaking more of the last days than the days in which they lived.
Opavave proféta kuéra oñeʼẽve umi ára paháre, haʼekuéra oikove hague áragui.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Peteĩteĩ umi maranduhára yma guaréva oñe’ẽve ñandéve g̃uarã hag̃ua, ndaha’éi hetave hag̃ua itiémpope g̃uarã; upévare ijapokalípsis oreko vigencia ñandéve g̃uarã. ‘Koʼã mbaʼe oiko vaʼekue hesekuéra techapyrã hag̃ua; ha ojehai vaʼekue ñaneñemoñeʼẽ hag̃ua, ñande ári og̃uahẽma hag̃ua ko yvy ape ári opa paha.’ 1 Corintios 10:11. ‘Ndaha’éi hag̃ua ijeheguípe g̃uarã, síno ñandéve g̃uarã ombaʼapo hikuái umi mbaʼépe, koʼág̃a oñemombeʼúva peẽme umi opredikáva peẽme pe evangelio Espíritu Santo yvágagui oñembou vaʼekue rupive; umi mbaʼe umi ánhelkuéra jepe ohechase hag̃ua.’ 1 Pedro 1:12.”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biblia ombyaty ha oñongatu oñondivepa hembiporukuéra ko pahápe ĝuarã generación-pe g̃uarã. Opaite umi mba’e guasu oikova’ekue ha umi tembiapo marangatu tuichaiteva’ekue Testamento Tuja rembiasakuepe ojehu va’ekue, ha ko’ág̃a ojehu jeýva hína tupãópe ko’ã ára pahápe.” Selected Messages, book 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Daniel ohechauka Tupã retãygua kuérape, umi ára pahápe oikuaáva ñe’ẽmarandu profético rupive, haʼekuéra oñemosarambi hague. Oñakãrapuʼã vove upe añetegua rehe, oñeikotevẽ hikuái omohuʼã hag̃ua pe ñemboʼe Levítico 26-pegua, ha avei pe ñemboʼe oikuaa hag̃ua pe pahápegua maranduñemi profético ojeipeʼáva michĩmi mboyve pe tiempo de gracia oñemboty, ojehechaukaháicha Daniel ñemboʼépe capítulo mokõihápe. Ha oĩramo ha arakaʼéramo oike hikuái Daniel rembiasakuepe, pe ánhel Gabriel opoko, omomarandu ha oñeʼẽta chupekuéra, omeʼẽ hag̃uáicha chupekuéra “katupyry ha entendimiento”. Umi arandúva hína umi “oikuaáva” pe “aranduka tuicha hag̃ua” peteĩ maranduñemi profético ojeipeʼa jave.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Ha’e chembo’e ha oñe’ẽ chendive, ha he’i: Daniel, ko’ág̃a aju ame’ẽ hag̃ua ndéve arandu ha kuaapy. Nde ñembo’e ñepyrũmbýpe osẽ pe mandamiento, ha aju ahechauka hag̃ua ndéve; nde niko rehayhueterei hag̃uáicha: upévare enténdeke ko mba’e, ha ejepy’amongeta pe visión rehe. Daniel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Pe visión oñemombeʼúva Daniélpe ohechamína hag̃ua haʼe pe visión “mareh” rehegua, pe jehechauka rehegua. Gabriel ndojapopáiri gueteri pe tembiapo oñemeʼẽvaʼekue chupe capítulo ocho-pe, oñemombeʼúrõ guare chupe ombojekuaa hag̃ua Daniélpe pe visión “mareh”. Capítulo nueve-pe ou jeýma omohuʼã hag̃ua pe interpretación. Capítulo nueve-pe, Daniel ndoikovéima pe Babilonia rréino árape, ha katu oĩma pe imperio medo-persa rembiasakue ryepýpe.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Gabriel ombo’e ramo Daniel-pe “toikũmby pe mba’e”, ha “tohechakuaa pe visión”, ohechauka hína peteĩ proceso de separación mental ha’e oipotáva Daniel ojapo. Umi ñe’ẽ oñembohasáva “toikũmby” ha “tohechakuaa” ramo ha’e peẽ peteĩchagua ñe’ẽ hebreo. Pe ñe’ẽ ha’e “biyn”, ha he’ise ojepe’a hag̃ua mentalmente. Pe ñe’ẽ hebreo oñembohasáva “mba’e” ramo ha’e “dabar”, ha he’ise “pe Ñe’ẽ”. Upévare, Gabriel oikuaauka Daniel-pe, ha umi ha’e orepresentáva umi ára pahápe, toikytĩ porã hag̃ua pe Ñe’ẽ añetegua.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Eñehaʼã ejejapo hag̃ua rejeroviapyrãva Tupã renondépe, peteĩ tembiapohára ndotĩivaʼerãva, ombojaʼóvo hekopete pe ñeʼẽ añetegua. 2 Timoteo 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Pe ñe’ẽ “mba’e” ojepuru avei Daniel rehe capítulo diez, versículo peteĩme, upépe oñembohasa mbohapy jey “mba’e” ramo.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ciro, mburuvicha guasu Pérsiagua rréi, mbohapyha áñope, ojekuaaukákuri peteĩ mba’e Daniel-pe, hérava Beltesasar; ha upe mba’e añeteguakuri, péro pe ára oñemoĩmava ipuku; ha’e oikuaákuri upe mba’e, ha orekókuri ñemyesakã pe visión rehe. Daniel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Pe térape, pe ñe'ẽ “visión” ha'e pe visión “mareh” pe jehechaukarã rehegua, ha Daniel oreko va'ekue arandupy mokõivévare: pe mba'e rehegua (asunto) ha avei pe visión (“mareh”). Capítulo nueve, versículo veintitrés-pe, Gabriel ombo'e Daniel-pe omboja'o porã hag̃ua pe asunto ha pe visión; ha capítulo diez, versículo peteĩ-pe, oreko hag̃ua arandupy mokõivévare: pe asunto (mba'e) ha pe visión (“mareh”). Gabriel oikuaauka Daniel-pe capítulo nueve-pe tohechakuaa hag̃ua pe joavy (omboja'o porã hag̃ua) pe asunto ha pe visión apytépe. Pe visión ha'e pe visión “mareh”, ha pe “asunto”, térã pe “mba'e”, ha'e pe visión “chazon”.
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Pe kapítulo ocho-pe mokõivéva visión ojekuaa hag̃ua, ha ojehechauka peteĩ joavy, Daniel oipotágui ontende pe visión “chazon”, ha Gabriel katu oñembo’e hag̃ua ojapo Daniel ontende pe visión “mareh”. Gabriel oñepyrũvo hembiapo ojapóvo Daniel ontende hag̃ua pe “mba’e” ha pe “visión”, he’i Daniel-pe toñatende porã hag̃ua hikuái mokõi visión iñambuéva hag̃ua.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Ha’e chemomarandu chéve, oñe’ẽ ha oñomongeta chéve, ha he’i: Daniel, ko’ág̃a aju rombo’e hag̃ua reikuaa ha rentende porã hag̃ua. Nde ñembo’e ñepyrũmby guive osẽ va’ekue pe ñe’ẽmondo; ha aju ahechauka hag̃ua ndéve; nde niko rejeguerohoryeterei. Upévare entenda ko mba’e ha eñangareko pe visión rehe. Setenta arapokõi oñemboyke ne retãyguakuéra rehe ha nde táva marangatu rehe, opa hag̃ua pe tembiapo vai, oñembotý hag̃ua angaipa, oñemyatyrõ hag̃ua tekoañáme, oñemoingé hag̃ua tekojoja opa’ỹva, oñemboty hag̃ua pe visión ha profecía, ha oñeñohẽ asy hag̃ua pe I-Marãngatuvéva. Eikuaa upévare ha entenda, pe ñe’ẽmondo osẽ hagué guive oñemyatyrõ ha oñemopu’ã jey hag̃ua Jerusalén pe Mesías Mburuvicha peve, oĩta siete arapokõi ha sesenta y mokõi arapokõi; pe tape guasu oñemopu’ã jeýta, ha pe murálla avei, jepe araka’e hasýva jave. Ha sesenta y mokõi arapokõi rire, pe Mesías ojukáta, ha ndaha’éi ijehegui; ha pe mburuvicha oútava retãyguakuéra ohundíta pe táva ha pe tupaópeguára; ha ipaha oúta peteĩ ysyry guasuicha, ha pe ñorairõ paha peve oñemboykéma ñehundi. Ha ha’e omombaretéta pe ñe’ẽme’ẽ heta rehe peteĩ arapokõíme g̃uarã; ha pe arapokõi mbytepe ojapóta hag̃ua opa pe mymbajuka ha pe ofrénda, ha pe tekovaiete oñemyasãi rupi ojapóta chugui peteĩ mba’e nandi, pe hu’ã peve; ha upe oñemboykéva oñeñohẽta pe oñemombyta ári. Daniel 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Gabriel oipota vaʼekue Daniel ohechakuaa hag̃ua pe ñemyesakã omeʼẽtavape chupe oĩtaha representado mokõive pe “chazon” visión ha pe “mareh” visión rehegua elemento. Pe ñemyesakã ombohováita vaʼekue mokõive visión, ha Daniel rembiaporã vaʼekue ombojaʼo porã pe visión oñeʼẽva pe santuario ha pe ehérsito ñemomirĩ rehe, pe visión oguerahávagui Cristo jehechauka pe Lugar Santísimo-pe 22 jasypa 1844-pe.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Gabriel ohechauka Artajerjes ñe’ẽme’ẽgui, 457 a.C.-pe, oĩtaha irundycientos noventa ary oñekytĩva umi mokõi mil trescientos ary visión ka’aru ha pyharevegua apytégui, ha upéva ojehechakuaa hag̃uáicha umi judíokuérape g̃uarãite. Umi versíkulo oñemombe’úva ramo guare, ñe’ẽ “ojehechakuaáva” ojehechauka mbohapy jey, péro mokõi ñe’ẽ hebreo iñambuéva hína umíva, ha mokõivéva oñembohasa “ojehechakuaáva” ramo umi versíkulope. Peteĩha jey “ojehechakuaáva” ojehechauka hag̃ua hína versíkulo veinticuatro-pe, ha upe ñe’ẽ hebreo ha’e “chathak” ha he’ise “okytĩ hag̃ua”.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Ohechauka Israel-pe oñeme'ẽ hague peteĩ aravo de prueba oñepyrũva Artajerjes mbohapyha decreto guive, ha opa va'erã Esteban itañembopói rehe ary 34 d.C.-pe. Umi irundy sua porundy ha porundy ary oñekytĩ, ha ohechauka peteĩ período profético mbykyvéva pe profecía ipukuvévape, mokõi sua mbohapycientos ary ryepýpe. Pe papapy “irundy sua porundy ha porundy” ha'e peteĩ símbolo tiempo de prueba rehegua, Jesús omoañetéva he'i haguéicha.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Upéi Pedro ou ha’e rendápe ha he’i: Che Ruvicha, mboy jey pevepa che ryvy opekáta che rehe, ha che ambyasy chupe? pevepa siete jey? Jesús he’i chupe: Nda’éi ha’e ndéve, peve siete jey; síno, peve setenta jey siete. Mateo 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Oĩ peteĩ ñembyasy paha hag̃ua, ha upe paha ojehechauka pe papapy “irundysa ha porundy”. Umi “irundysa ha porundy” ary ohechauka peteĩ ára paha oñeme’ẽva umi judíope iñemosãsõ guive peve omyenyhẽ pe kópa orekóva hikuái iñeha’ãrõrãme Esteban jejuka itápe. Umi “irundysa ha porundy” ary avei ojoaju pe jeity rehegua “siete tiempos” rehe oñeñe’ẽva Levítico mokõipa poteĩme. Mokõi hendápe añónte oĩ la Biblia-pe oñeñe’ẽhápe pe yvy ovy’aha hembiapo’ỹ ára sabático-kuérape. Peteĩha ojejuhu Levítico mokõipa poteĩme.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. 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 26:27–35.
Ha peẽ ndapehenduséiramo chéve opa ko’ã mba’ére, ha peiko che rehe pende py’arochýpe; upéicharõ che avei aguata pene ndive pochy reheve; ha che, che voi, pombohasáta jejopy vai siete jey pene angaipakuére. Ha pe’u va’erã pende ra’y kuéra ro’o, ha pende rajy kuéra ro’o avei pe’u va’erã. Ha ahundíta pende yvy’aty marangatu gua’u, aikytĩta pende ta’ãnga kuéra, ha amombo hag̃ua pende retekuéra pene tupã ra’anga kuéra rete ári, ha che ánga penemboyke hag̃ua. Ha ambojarúta pende táva kuéra, ha amoingo hag̃ua pende tupaónguéra ñehundi hag̃uáme, ha ndahetũmo’ãi pende mba’e ryakuã he’ẽ asy. Ha amoingéta pe yvy ñembyahýipe; ha pene enemigokuéra oikóva ipype oñemondýita hese. Ha pomyasãita tetã ambuéra apytépe, ha aitýta kysepuku pende rapykuéri; ha pende yvy opytáta oñehundi hag̃uáme, ha pende táva kuéra opytáta ojeporu’ỹ hag̃uáme. Upérõ pe yvy ovy’áta isábado kuéra rehe, opyta aja oñehundi hag̃uáme, ha peẽ peĩ aja pene enemigokuéra yvýpe; upe ramoite pe yvy opytáta pytu’úpe, ha ovy’áta isábado kuéra rehe. Opaite pe opyta aja oñehundi hag̃uáme opytáta pytu’úpe; pórke noñepytu’úi va’ekue pende sábado kuérape, peẽ peiko aja hese. Levítico 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Pe “siete tiempo” ñembyasy, oñemombeʼúva irundy jey capítulo veintiséis-pe, ohechauka Ñandejára retãyguakuéra oñemosarambívo, upérõ yvy “ovyʼataha isiesta-kuéra rehe.” Daniel ha umi mbohapy kuimbaʼe porãite oñemosarambi vaʼekue umi enemigo retãme, oñekumplívo Moisés maldisión; ha upe ñemosarambi setenta ary pukukue, vaʼekue peteĩ techapyrã simbólico mboʼerãva pe ñemosarambi mokõi mil quinientos veinte ary rehegua. Upéva vaʼekue peteĩ mboʼepy profético ojehechaukáva techapyrã rupive, ojoguáva Elías mbohapy ary ha mbyte de sequía Jezabel persecución aja. Umi mbohapy ary ha mbyte ohechauka vaʼekue mbohapy ary ha mbyte profético, ha upéva ojogua mil doscientos sesenta ary papado poguýpe, ary 538 guive 1798 peve. Umi setenta ary vaʼekue peteĩ símbolo pe “siete tiempo” rehegua, péicha avei umi mbohapy ary ha mbyte vaʼekue peteĩ símbolo pe desierto mil doscientos sesenta ary rehegua. Umi setenta ary Daniel ñemboty aja, Jeremías omombeʼu haguéicha, orrepresenta vaʼekue “cuatrocientos noventa” ary.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 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 36:15–23.
Ha Tupã Ñandejára itúva kuéra Jára omondo chupekuéra hemimboukuéra rupive, opuʼã mboyve koʼẽme ha omondo meme; oiporiahuvereko rupi ipuévlope ha henda oiko hag̃uápe. Haʼekuéra katu oñembohory Tupã remimboukuérare, ombohory ive’ẽnguéra ha ojahéi marãʼỹva hag̃ua iprofétakuérape, pe Ñandejára pochy opuʼã meve ipuévlo rehe, ndaipóriha hag̃uáicha pohãno. Upévare ogueru hiʼári kuérare caldeokuéra mburuvicha guasu, ojuka vaʼekue imitãrusukuérape kysepuku reheve isantuario rógape, ha ndohayhuvéi mitãrusu térã kuñataĩ, tuja térã ojetyvýiva ituja hag̃uére: opavave omeʼẽ ipópe. Ha opa tembiporu Tupã róga pegua, tuicha ha michĩva, ha Ñandejára róga mbaʼeta, ha mburuvicha guasu mbaʼeta, ha ipríncipekuéra mbaʼeta; opa koʼãva ogueraha Babilóniape. Ha ohapy Tupã róga, omonguʼi Jerusalén murálla, ohapy tata reheve opa ipalasiokuéra, ha ohundi opa tembiporu porãite ipypegua. Ha umi okañy vaʼekue kysepuku gui ogueraha hag̃ua Babilóniape; upépe oiko tembiguái chupe ha itaʼyrakuérape, Persia rréino ogoverna peve: oñembotý hag̃ua Ñandejára ñeʼẽ Jeremías jurúgui heʼíva, yvy oikove porã meve isábadokuéra; opyta aja nandi, osambyhy sábado, oñekumpli hag̃ua setenta ary. Ha Ciro, Persia ruvicha guasu, arýpe peteĩhápe, oñekumpli hag̃ua Ñandejára ñeʼẽ Jeremías jurúgui oñeʼẽ vaʼekue, Ñandejára omokyreʼỹ Ciro, Persia ruvicha guasu, espíritu, ha upéicha ojapo peteĩ marandu opa irreinópe, ha omoĩ avei kuatiare, heʼívo: Péicha heʼi Ciro, Persia ruvicha guasu: Opa yvy arigua rréino Tupã Ñandejára yvágagua omeʼẽ chéve; ha haʼe chembohéra omopuʼã hag̃ua chupe peteĩ óga Jerusalénpe, oĩva Judápe. Mávapa oĩ pende apytépe, opa ipuévlo apytégui? Ñandejára Itupã toĩ hendive, ha tohóke yvate. 2 Crónicas 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Mokõi añoite pe ñeñe’ẽmondo oĩva Biblia-pe pe yvy ovy’aha hag̃ua hembiapo’ỹ ára sabático-kuérape, oje’e Tupã retãygua ñemosarambipa rehe, ha umi setenta ary ñeñapytĩmbýpe, umíva ohechauka peteĩ aravo pukukue ome’ẽva’ekue pe yvýpe ovy’a hag̃ua hembiapo’ỹ ára sabático-kuérape. Upéva ojokupytykuri pe mboy ary sabático reheve umi judío ndohejái va’ekue pe yvy opytu’u hag̃ua. Pe yvy opytu’úvo setenta ary pukukue, ohechauka umi ary pukukue ojejapohaguépe pe ñe’ẽmondo rehegua ñemboyke, he’íva ojeheja va’erãha pe yvy opytu’u. Matemática simple rupi ojekuaa porã “irundy ciento noventa” ary ñemboyképe oĩha peteĩ total setenta ary pe yvy noñemombytu’úi hague.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Irundy cien noventa ary ore oñemboja’o umi mokõi mil trescientos ary-gui, peteĩ ára de prueba ramo umi judíokuérape guarã, ha umi “irundy cien noventa” ary oguereko peteĩ joaju peteĩchaiteva’ekue pe ñemosarambi rehegua “siete tiempos” oĩva Levítico veintiséis-pe.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Pe visión “chazon” rehegua, oñembohapéva guýpe, ha pe visión “mareh” rehegua, ohechaukáva mba’éichapa ojehechauka opávo mokõi mil trescientos ary, iñambue ojuehegui; upéicharõ jepe, oguereko joaju hag̃ua peteĩchaite. Daniel ndive oiko haguéicha, Ñandejára tavayguakuéra oikuaa va’erã omboja’o hekopete mokõive visión, ha upe jave avei ohechakuaa hag̃ua ijoaju ojuehe. Umi setenta ary ñembyasy poguýpe, ogueraháva umi mbohapy decreto ome’ẽva umi hudío-kuérape permiso ou jey ha omopu’ã jey hag̃ua Jerusalén, ohechauka “irundycientos noventa” ary pu’aka’ỹha umi hudío-kuéra pe pacto rehe, pe yvy topytu’u hag̃uáicha.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Pe mbohapyha decreto omyesakãrõ guare pe oportunidad ojevy hag̃ua ha oñemopu’ã jey hag̃ua, oñeme’ẽ chupekuéra “irundy sua porundy” ary de tiempo de prueba, ojehecha hag̃ua chupekuéra upe mismo período de tiempo rupive, ha’ekuéra iñe’ẽrendu’ỹ rupive ogueru haguére Jerusalén ñehundi ha iñemosarambi. Mokõiha “irundy sua porundy ary” paha-pe, ha’ekuéra iñe’ẽrendu’ỹ ogueru jeytaha Jerusalén ñehundi ha iñemosarambi tetã ambuegua apytépe.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Pe ñemosarãi ogueraha vaʼekue pe pokõi pa ary jeroviaʼỹ reheve oĩ vaʼekue mboyve “irundy sua porundy” ary ñemoĩ vai; ha upéi, upe pokõi pa ary ñemosarãi rire, ou ambue “irundy sua porundy ary” ñemoĩ vaive hag̃ua.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Pe peteĩha “irundy siento noventa” ary pukukue, omoñepyrũ vaʼekue pe yvy opytuʼu hag̃ua setenta ary, og̃uahẽma ipahápe Jerusalén ñehundípe. Umi “irundy siento noventa” ary opahávo, ojeikytĩ vaʼekue umi mokõi su siento mbohapy pataka arygui, Jerusalén oñehundi jey, Jesús akóinte ohechauka hag̃ua peteĩ mbaʼe paha pe oñepyrũháicha.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Israel tee añetegua mokõi pa Babilóniape setenta ary ñembyaty haguéva ha’e va’ekue peteĩ ta’anga “siete tiempo” ñemosarambipa rehegua, ha Hermana White omombe’u porã Israel tee ñembyaty setenta ary rehegua Babilónia teépe ha’e hague peteĩ tipo umi mil doscientos sesenta ary ñembyaty rehegua Israel espiritual rehegua Babilónia espiritualpe.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ñandejára iglesia ko yvy ape ári añetehápe oĩ vaʼekue jejokópe ko are pukukue ñemoñareʼỹ joavyʼỹmeguápe, Israel raʼykuéra ojejokoháicha Babilóniape pe ñemosẽrã ára pukukue jave.” Profetas y Reyes, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Umi mil doscientos sesenta ary 538 guive 1798 peve ha’e va’ekue peteĩ ta’anga umi “siete tiempos”-gui. Umi setenta ary pahápe, umi hudío-kuéra oujey hag̃ua omyatyrõ ha omopu’ãjey hag̃ua Jerusalén. Ijeyju umi mbohapy decreto jave ohechauka ñepyrũha (457 a.C.) umi mokõi mil trescientos ary “mareh” visión rehegua, ogueraha va’ekue Cristo jehechauka pe Santísimope 22 de octubre de 1844-pe. Umi mbohapy decreto ohechauka pe ñepyrũha pe período profético rehegua, ha tekotevẽkuri mokõivéva umi mbohapy decreto oñondive oñepyrũ hag̃ua pe período profético, jepe oñepyrũma hikuái oujey ha omopu’ãjey pe primer decreto de Ciro rupive.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Esdras pe ñehẽhaapykuépe ojejuhu pe decreto. Umi versíkulo 12−26-pe. Ijapekueitehápe oñeme’ẽkuri Artajerjes rupive, Persia ruvicha guasu, ary 457 a.C. Péicha avei, Esdras 6:14-pe he’i Ñandejára róga Jerusalénpe oñemopu’ã hague ‘Ciro, Darío ha Artajerjes, Persia ruvicha guasu, mandamiento [“decreto”, margen]-pe he’iháicha’. Ko’ã mbohapy mburuvicha guasu, omoñepyrũvo, omoneĩjeyvo ha omohu’ãvo pe decreto, ogueru chupe pe tekoporãite oñeikotevẽva profecía he’iháicha hag̃ua ojehechakuaa hag̃ua ñepyrũrã 2300 ary. Ojejapyhývo ary 457 a.C., araka’e pe decreto oñemohu’ãkuri, pe mandamiento ára ramo, ojehechakuaa opavave pe profecía remimombe’u setenta semana rehegua oñekumpli hague.” The Great Controversy, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
1798 guive 1844 peve, mbohapy ánhel Apocalipsis pegua og̃uahẽ maranduʼypy rembiasakue profético-pe; ha umi mbohapy decreto omarkaháicha ñepyrũ profecía mokõi mil trescientos ary rehegua, upéicha avei umi mbohapy ánhel omarkákuri profecía paha. Pe período profético opa pe tercer ánhel og̃uahẽvo, ha’éichaite oñepyrũkuri pe tercer decreto og̃uahẽvo, Jesús tapiaite ombojoajúgui peteĩ mba’e paha peteĩ mba’e ñepyrũ rehe.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Umi judío-kuéra oñepyrũ ojerevy pe peteĩha decreto guýpe, ha pe mokõiha decreto rembiasakuepe omohu’ã hikuái pe témplo. Pe mbohapyha ánhel og̃uahẽ 22 jasypa 1844-pe, ha upe ára mboyve umi Millerita-kuéra omohu’ãmava’ekue pe témplo espiritual ohejava’ekue Babilonia espiritual-gui omopu’ãjey hag̃ua. Upéva va’erãkuri oñemohu’ã, pórke 22 jasypa 1844-pe pe maranduha pe ñemoñe’ẽme’ẽ rehegua ou va’erãkuri pya’e itémplope. Upe témplo ha’eva’ekue pe tetãygua Millerita-kuéra oikeva’ekue ñemoñe’ẽme’ẽme 22 jasypa 1844-pe, ha upévape Pedro he’i hikuáiha peteĩ témplo.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Peẽ avei, ita oikovéva ramo, peñemopu’ã peteĩ óga espiritual ramo, peteĩ saserdócio marangatu, peikuave’ẽ hag̃ua mymbajuka’ỹ espiritual, Tupãme iporã hag̃uáva Jesucristo rupive. 1 Pedro 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Pe témplo Millergua guare oñemopuʼã 1798 guive 1844 peve, upéva haʼe cuarenta y seis ary, térã profétikamente mbohapy ára, Cristo ohechaukágui oikotevẽha mbohapy ára oñemopuʼã hag̃ua peteĩ témplo.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Ha hi’aguĩma kuri umi judío arapokõindy Páskua rehegua, ha Jesús ojupi Jerusalénpe. Ha ojuhu tupaópe umi ovendéva vaka, ovecha ha pykasu, ha avei umi pirapire ñembohasahára oguapýva upépe. Upéi, ojapo rire peteĩ tejuruguái sã michĩnguégui, omosẽ opavavépe tupaógui, ha avei umi ovecha ha umi vaka; oñohẽ umi pirapire ñembohasahára viru, ha ombojere umi mesa. Ha he’i umi ovendévape pykasu: Pegueraha ko’ã mba’e ko’águi; ani pejapo Che Ru róga peteĩ ñemuha-rógaramo. Ha hemimbo’ekuéra imandu’a ojehaihague: Nde róga rehe che kyre’ỹ che mokõmba. Upémarõ umi judío ombohovái ha he’i chupe: Mba’e techaukaha piko rehechauka oréve rejapo haguére ko’ã mba’e? Jesús ombohovái ha he’i chupekuéra: Pembyai ko tupaópe, ha mbohapy ára ryepýpe che amopu’ã jeýta. Upérõ umi judío he’i: Irundy pa poteĩ ary ha seis ary ojepuru ojejapo hag̃ua ko tupaópe, ha nde piko remopu’ã jeýta mbohapy ára ryepýpe? Ha’e katu oñe’ẽ kuri hete tupaóre. Juan 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Hermana White he’i porã, pe ñemomaranduha ñemoñe’ẽmegua oñembohováiva pe joaju rehegua ou ryrýi hag̃ua itupaope, ojehechauka haguéicha Malaquías kuatiápe, upe marandu oñekumpli hague Cristo omopotĩ ramo guare pe tupao, ko’ág̃aite ojehechauka haguéicha pe jehaipýpe Juan-gui.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Oñemopotĩvo tupãogui yvy arigua joguahárape ha vendehárape, Jesús omombeʼu imisión: omopotĩ hag̃ua korasõ angaipa kyʼágui,—umi yvy arigua mbaʼepota, umi mbaʼepota rekovéva ijehénte hag̃uarã, umi jepokuaa vai, ombyaíva anga. ‘Péina, che amondo che mensahéro, ha haʼe ombosakoʼíta tape che renondépe: ha Ñandejára, peẽ pehekáva, oúta pyaʼe itupãópe, ha pe pacto mensahéro, pendevyʼaháre hese: péina, haʼe oúta, heʼi Jehová de los ejércitos. Péro máva ikatúta ogueropuʼaka ijuaju ára? ha máva opytáta oñemboʼy hag̃ua ojehechávo chupe? mbaʼére piko haʼe ojogua peteĩ tata omopotĩvape, ha peteĩ jabón ao jojahávaicha: Haʼe oguapýta peteĩ omopotĩva ha peteĩ mopotĩhára plátape guáicha: ha omopotĩta Leví raʼykuérape, ha omosẽta chuguikuéra kyʼa óro ha plátaicha, ikatu hag̃uáicha oikuaveʼẽ hag̃ua Ñandejárape peteĩ ofrénda tekojoja reheve. Malaquías 3:1–3.’ The Desire of Ages, 161.”
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Pe témplo Juan, kapítulo mokõihápe, ojeporaka hag̃ua irundy pa seis áño, ha Jesús he’i Ha’e omopu’ã jeytaha pe témplo oñehundíva mbohapy árape. 1798 guive 1844 peve ha’e irundy pa seis áño, ha upéva ohechauka mbohapy ánhel oguahẽha (ára), Apocalipsis catorcepegua, umi ojehechauka va’ekue yma umi mbohapy decreto rupive, omoñepyrũva’ekue pe profecía mokõi mil trescientos ary rehegua. Umi irundy pa seis áño ha’e pe ára pukukue Cristo omopu’ã hague pe témplo Millerita, pe mboyve pe santuario espiritual ha Israel espiritual ojehepyme’ẽraka’e hag̃ua pytũmby guýpe Babilonia espiritual rupive.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Cristo omopotĩ rire pe témplo Páskua-pe, iñepyrũmbyrãvo hembiapo, ha’e ohupytykuaa hína pe marandu profesiagua pe Mensajéro del Pacto oúvo sapy’aitépe itemplópe, ojehechaukaháicha Malaquías-pe. Ára 22 jasypa 1844-pe Cristo ou sapy’aitépe itemplópe, ha ojapo hag̃ua itemplo oñehundiva’ekue oikotevẽ kuri cuarenta y seis ary.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo oujuha ñande pa’i guasu ramo pe lugar santísimope, pe santuario ñemopotĩ rehehápe, ojehechaukaháicha Daniel 8:14-pe; Yvypóra Ra’y ouha pe Ijapyra’ỹ Aragua gotyo, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára ouha Itémplope, oñemombe’uháicha profeta Malaquías rupive, opa ko’ãva ha’e peteĩchante mba’e oikóva ñemombe’u; ha kóva avei ojehechauka pe novío ouha pe ñemendápe, Cristo omombe’uháicha umi diez virgen parábolape, Mateo 25-pe.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Pe py’aro peteĩha opa vaekue ary 1798-pe, ha pe py’aro ipahapegua opa vaekue ary 1844-pe. Pe oñepyrũva’ekue pe periodo irundy pa mokõi ary, upépe Cristo omopu’ã hague pe témplo Millerita, ohechauka pe paha, pórke mokõivéva, ñepyrũha ha paha, ojehechakuaa vaekue Tupã py’aro opaha hag̃ua Itavayguakuéra rehe, Jesucristo akóinte ombojoja peteĩ mba’e paha rehegua ndive iñepyrũ rehegua.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Jaseguítama ñane estudio Gabriel omeʼẽ vaʼekue Danielpe pe artículo oúvape.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Pe Apocalipsis rehegua ojepe’a va’erã tavayguakuérape. Heta oñembo’ejevy vaekue ha’eha peteĩ kuatiañe’ẽ oñembotyetéva, péro oñemboty umi omboykévape añoite pe añetegua ha pe tesape. Umi añetegua oĩva ipype oñemombe’u va’erã, tapicha-kuérape oñeme’ẽ hag̃ua pa’ũ oñembosako’i hag̃ua umi mba’e oikótavape ko’ẽrõitéma. Pe Marandu Mbohapyha Ángel rehegua oñepresenta va’erã pe esperánsa añoite ramo yvóra omanóvape guarã ñesalvasiónrã.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Umi ára pahápe oĩva jejopy vaiete oguahẽma ñandéve, ha ñane rembiapópe tekotevẽ ñamomarandu tavayguakuérape pe peligro oĩhárupi hikuái. Ani umi mba’e guasu ha kyhyjéva profesía ohechaukava’ekue, ha hi’aguĩma oikóvo, opyta oñeñe’ẽ’ỹre. Ñande ningo Ñandejára remimbou, ha ndarekói tiempo ñambyai hag̃uáicha. Umi oikoseséva ñande Ruvicha Jesucristo ndive tembiporu irũramo ohechaukáta interés pypuku umi añetegua ojejuhúva ko lívrope. Haiha ha ñe’ẽ rupive oñeha’ãta omyesakã hag̃ua umi mba’e hechapyrãva Cristo ou hague yvágagui oikuaauka hag̃ua.” Signs of the Times, 4 de julio de 1906.