The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Daniel ha Apocalipsis kuatiañe'ẽ ha'e peteïchagua kuatiañe'ẽ, pe Biblia ha'éicha avei peteïnte kuatiañe'ẽ, orekóva Antiguo Testamento ha Nuevo Testamento.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Pe historia tekove, mano ha jeikove jeypy rehegua Jesús, Tupã Ra’y ramo, ndaikatúi ojehechauka hag̃ua añetete ha opaite mba’épe ndaipóri rire pe techaukaha oĩva Antiguo Testamento-pe. Cristo ojehechauka Antiguo Testamento-pe hesakã hag̃uáicha avei Nuevo Testamento-pe. Peteĩva omombe’u peteĩ Salvador oútava rehe, ha ambuéva omombe’u peteĩ Salvador oumava’ekue rehe, proféta kuéra he’ihaguéichaite. Ikatu hag̃uáicha oñentende porã pe tembiapo ñepysyrõ rehegua, tekotevẽ oñentende pypuku hag̃ua pe Escritura Antiguo Testamento rehegua. Ha’e hína pe tesape mimbipa guive pe yma guare profético-gui oguenohẽva hesakã ha porãme Cristo rekove ha umi mbo’epy Nuevo Testamento-peguáva. Umi milagro Jesús ojapóva ha’e peteĩ techaukaha idivinidad rehegua; ha katu umi techaukaha imbaretevéva ha’eha pe Redentor yvóra rehegua ojejuhu Antiguo Testamento maranduhai profético kuérape oñembojojávo Nuevo Testamento historia rehe. Jesús he’i va’ekue umi hudíope: ‘Peheka Escrituras; pype peimo’ã perekohague tekove opave’ỹva, ha umíva hína umi oñe’ẽva che rehe.’ Upe jave ndaipóri va’ekue ambue escritura oĩva Antiguo Testamento rehegua año hag̃uánte; upévare pe Salvador ñe’ẽmondo hesakã porã.” Spirit of Prophecy, volumen 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Pe prueba mbaretevéva ohechaukáva máva ha mba'épa Cristo, ha'e niko oñembojojávo Antiguo Testamento profesía-kuéra reheve umi oñekumplíva ko'ã profesía Nuevo Testamento rembiasakuepe. Péicha avei, Daniel ha Apocalipsis kuatiañe'ẽngakuéra joaju rehe.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
«Pe Revelaciónpe opaite umi kuatiañe’ẽ Bibliapegua ojotopa ha oñemohuʼã. Koʼápe oĩ pe mokombyryha Daniel kuatiañe’ẽgua. Peteĩva haʼe peteĩ profesía; ambue katu peteĩ revelación.» Hechos de los Apóstoles, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Pe ñe’ẽ “mbojoaju hag̃uáicha oñemohu’ã hag̃ua” he’ise ogueru hag̃ua ñemohu’ãme. Umi profecía Kuatiañe’ẽ Ymaguarépe guare oñekumpli hague ha’eva’ekue Cristo “divinidad” rehegua “pruéva” “imombaretevéva”. Pe pruéva imbaretevéva umi profecía Daniel kuatiañe’ẽpegua divinidad rehegua, ha’e umi profecía oñekumplívo ojehechaukaháicha Apocalipsis kuatiañe’ẽpe. Umi profecía Daniel-pe oĩva oñemotenonde Apocalipsis kuatiañe’ẽpe, ha oguahẽ ñemohu’ãme ára pahápe, Jesucristo Revelación oñemboty’ỹ jave.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsis ha’e peteĩ kuatiañe’ẽ oñembotyséva, ha katu avei peteĩ kuatiañe’ẽ ojepe’áva. Upépe oñemboguapy umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra hesakã porã, ndaha’éi mba’e kañymby ha ndaikatúiva oñentende. Ipype ojeguerahajey upe profecía rape peteĩchagua oĩ haguéicha Daniel-pe. Oĩ profecía Tupã omombe’ujeyva’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ hag̃ua chupekuéra tuicha importancia. Ñandejára ndojapojeyri umi mba’e ndaha’éiva mba’e tuicha mba’éva.” Manuscript Releases, volume 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Judá ruvicha Joacim poguýpe mbohapyha áñope, Nabucodonosor, Babilonia mburuvicha guasu, ou Jerusalén gotyo ha omongoraʼe chupe. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Pe versíkulo peteĩha pe kuatia Danielpegua oguereko heta marandu profétiko, oñehesaʼỹijo porãramo. Ñañepyrũta ñane hesaʼỹijo Jehoiaquim rehe.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Joacim vaʼekue pe peteĩha umi mbohapy mburuvicha guasu paha Judá pegua apytégui. Upévare, haʼe ohechauka pe marandu peteĩha ánhel rehegua. Itaʼýra Joaquín, ojekuaáva avei Jeconías térã Conías ramo, ohechauka pe marandu mokõiha ánhel rehegua. Joaquín rire ou Sedequías, pe paha umi mbohapy mburuvicha guasu paha Judá pegua apytégui. Sedequías ohechauka pe marandu mbohapyha ánhel rehegua. Oĩ heta testígo profético omombaretéva Joacim haʼeha peteĩ símbolo pe marandu peteĩha ánhel rehegua. Tuicha mbaʼe ñantende koʼã prueba, pórke upéva ohechauka pe peteĩha versíkulo Daniel capítulo peteĩpegua omombeʼuha pe marandu peteĩha ánhel rehegua, ha upe añetegua haʼe peteĩ ancla ohejáva capítulo peteĩ oñentende hag̃ua pe marandu peteĩha ánhel rehegua Apocalipsis catorce-pe. Ñañepyrũta Crónicas Mokõihápe.
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. 2 Chronicles 36:20, 21.
Ha umi okañýva’ekue kysepuku poguýgui ogueraha hag̃ua Babilóniape; upépe oiko hag̃ua tembiguáiramo chupe ha ita’ýrape kuérape pe rréino Pérsia oguapy peve: oñembopaje hag̃ua Ñandejára ñe’ẽ Jeremías jurúre he’íva, pe yvy omyanyhẽmba peve iñarapytu’u ára; opyta aja nandi ha ojehejareípe, oñeñongatu hag̃ua pe sábado, oñembopaje hag̃uáicha setenta ary. 2 Crónicas 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Pe jepyre Babilóniape setenta ary pukukue ha’e va’ekue yvy ikatu hag̃uáicha oiko hag̃ua umi sábado oñemboykéva’ekue he’iháicha Levítico mokõi pa. Setenta ary sábado kuéra ojapo irundy ciento noventa ary, Israel yma guaréva omboykéva’ekue Levítico mokõi pa rembiapoukapy. Irundy ciento noventa ary ñemboyke ohenonde’a setenta ary jepepyre. Umi irundy ciento noventa ary pahápe, mbohapy mburuvicha guasu oñemoĩta va’erã ñesũme Nabucodonosor poguýpe.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Pa setenta áño ñembojepokuaapy rire, Ñandejára omoñepyrũ Ciro-pe, ha’e va’ekue peteĩha umi mbohapy mburuvicha guasu apytégui omosẽ va’ekue tembiapoukapy Israel ikatu hag̃uáicha ojevy ha omopu’ã jey Jerusalén. Artajerjes ha’e va’ekue mbohapyha umi mbohapy mburuvicha guasu apytégui, ha ha’e omosẽ pe mbohapyha tembiapoukapy ary 457 a.C.-pe. Pe mbohapyha tembiapoukapy omoñepyrũ Daniel arandukue capítulo 8, versículo 14-pe, umi mokõi sua syry añokuéra. Ary 1798-pe opa pe peteĩha po’ẽ yvypóra ári oúva, Daniel arandukue ojepe’a hag̃ua, ha ou pe peteĩha umi mbohapy ánhelgui. Pe mbohapyha ánhel og̃uahẽ 22 jasypa 1844-pe.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Mbohapy mburuvicha paha ipaháva Judá guigua oñembyaty vaʼekue Nebucodonosor ndive, ha Joaquim jehapyhy jave ñepyrũ vaʼekue umi setenta ary. Upéi osegi Babilonia oñehundi peve, ha pe mburuvicha guasu (Ciro) ohundi vaʼekue Babilóniape, ha upéi sapyʼami rire oiko vaʼekue mburuvicha guasúrõ, omeʼẽ vaʼekue peteĩha umi mbohapy apytégui ñeʼẽmondo. Pe mbohapyha ñeʼẽmondo omoñepyrũ vaʼekue pe profesía kaʼaru ha pyhareve rehegua, opa vaʼekue pe mbohapyha umi mbohapy ánhel apytégui oguahẽvo. Cristo akóinte ombojoaju pe paha pe ñepyrũ rehe.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Pe setenta ary ñepyrũ oikókuri Nabucodonosor oñepyrũrõ guare iñorairõ Jerusalén rehe. Umi setenta ary paha ojehechauka Babilonia ñehundípe. Jerusalén ñehundi paha ha tuichakue oguahẽkuri mbohapy mburuvicha guasu apytégui mbohapyha ári, opavave umi mbohapy vaʼekue oñeñorairõ hese Nabucodonosor. Jerusalén ñehundi ohoakue vaʼekue mbeguekatúpe. Umi mbohapy mburuvicha guasu pahaguáva ohechauka peteĩ símbolo profético, upe sentido-pe opavave oñeñorairõ hese vaʼekue Nabucodonosor. Haʼekuéra oikuaaukákuri umi mbohapy decreto, opavave peteĩ símbolo ramo, péicha avei umi mbohapy ánhel oĩva umi mokõi mil trescientos ára pahápe.
“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 pehẽnguépe ojejuhu pe decreto. Versíkulo 12-26-pe. Iforma iporãvévape oñeme’ẽ vaekue Artajerjes rupive, mburuvicha guasu Persia-pegua, 457 a.C.-pe. Ha katu Esdras 6:14-pe he’i Ñandejára róga Jerusalénpe oñemopu’ã hague ‘Ciro, Darío ha Artajerjes, mburuvicha guasu Persia-pegua, mandamiento [“decreto”, margen]-pe he’iháicha’. Ko’ã mbohapy mburuvicha guasu, omoñepyrũvo, omombaretévo jey ha omohu’ãvo pe decreto, ogueru chupe pe perfección ojeruréva profesía ikatu hag̃uáicha ohechauka ñepyrũrã umi 2300 ary. Ojejapyhývo 457 a.C., pe ára oñemohu’ã hague pe decreto, mandamiento ára ramo, ojehecha opaite mba’e profesía omombe’úva umi setenta semána rehegua oñekumpli hague.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Hermana White ohechauka umi mbohapy decreto tekotevẽ hague pe profecía oñemohu’ã porã hag̃ua. Ha’e omyesakã mba’éichapa ojoaju hikuái ojuehe, ha upéicha ojapóvo, ohechauka pe ñe’ẽ hebreo “añete” rehegua característica gramatical-kuéra. He’i pe peteĩha decreto omoñepyrũ hague, mokõiha decreto omombarete jey hague, ha mbohapyha decreto omohu’ã hague “opaite pe profecía rehegua especificación umi setenta semana rehegua.” Pe ñe’ẽ hebreo “añete” ojejapo pe alfabeto hebreo peg̃uarã peteĩha, paapyhaha ha paha letra ñembojoajúgui. Pe peteĩha decreto omoñepyrũ, mokõiha omombarete jey ha pe paha decreto omohu’ã pe profecía. Umi mbohapy decreto oguereko Alpha ha Omega firma, ha oñekumpli Babilonia-pe jejapyhy profecía setenta ary rehegua paha gotyo, jepe pe mbohapyha decreto og̃uahẽ hague heta rire pe setenta ary opa rire. Umi mbohapy decreto ha’e va’ekue progresivo, ha jepémo ha’e hikuái mbohapy decreto, upéicharõ jepe opyta va’ekue peteĩ símbolo profético año hag̃uáicha.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Pe ánhel peteĩha og̃uahẽkuri ary 1798-pe, pe ánhel mokõiha og̃uahẽkuri ára pyahúpe ary 1844-pe, ha pe ánhel mbohapyha og̃uahẽkuri 22 jasypa 1844-pe. Umi mbohapy ánhel ha’e peteĩ símbolo profético, ohechaukáva pe evanhélio opa’ỹva Apocalipsis capítulo catorcepegua.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Pe marandu peteĩha ha mokõiha oñeme’ẽ vaʼekue ary 1843 ha 1844-pe, ha koʼág̃a ñande ñaiméma pe marandu mbohapyha ñemomarandúpe; hákatu umi mbohapyve marandu gueteri oñemomarandu vaʼerã. Koʼág̃a avei tuicha tekotevẽ, yma guaréichaite, oñemombeʼujey hag̃ua umi marandu umi ohekáva añetegua-pe g̃uarã. Haiha ha ñeʼẽ rupive jaikuaauka vaʼerã pe marandu, jahechaukávo iñorden, ha umi profesía ñemoĩ hag̃ua, oguerúva ñandéve pe ánhel mbohapyha marandúpe. Ndaikatúi oĩ pe mbohapyha pe peteĩha ha pe mokõihaʼỹre. Koʼã marandu ñameʼẽ vaʼerã ko yvy ape ári opavavepe kuatiañeʼẽ rupi ha ñemoñeʼẽme, jahechaukávo marandu profesiagua rembiasakue rape rupi umi mbaʼe oiko vaʼekue ha umi oikótava.” Selected Messages, libro 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Mbohapy mburuvicha paha ipaháva Judá guigua peteĩ techaukaha añónte vaʼekue, opavave niko oguerahauka vaʼekue opaichagua jejoko ha ñemoĩ poguýpe Babilonia ruvicha guasu rupi. Mbohapy mburuvicha paha Judá guigua, mbohapy apoukapy ha mbohapy ánhel, jepe iñambue porã hag̃ua mbohapy ramo, avei oñerrepresenta peteĩ techaukaha profético ramo.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Mbohapy mburuvicha guasu ipahaguéva oike pe marco profético pe profecía oñepyrũha guive umi setenta ary tekoñembyasy rehegua, ha upéicha rupi oiko hikuái pe ñepyrũme ohechaukáva mba’éichapa opa umi setenta ary tekoñembyasy rehegua. Pe tekoñembyasy oñepyrũkuri mbohapy mburuvicha guasu ñemoĩ poguýpe mbeguekatúpe rupive, ha ipahápe oguahẽ pe tetãnguéra mburuvicharenda ha itáva guasu ñehundípe. Pe profecía paha ombojegua tetã ha Babilonia táva guasu ñehundi, ha upéva ohechauka mbohapy decreto oñembohasáva mbeguekatúpe oguahẽmava. Pe profecía mokõi mil trescientos ary rehegua ñepyrũ ojehechauka mbohapy decreto oñembohasáva mbeguekatúpe, ha upéva ohechauka pe profecía mokõi mil trescientos ary rehegua paha, oguerekóva mbohapy marandu oñembohasáva mbeguekatúpe.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Mbohapy ánhel, ha hikuái mbohapy marandu tee, ojehechauka vaʼekue mbohapy mburuvicha guasu ha imbohapy decreto oñembojoapy hag̃ua rupive. Mbohapy mburuvicha guasu omombeʼúva peteĩteĩ hikuái umi mbohapy decreto tee, ojehechauka vaʼekue mbohapy mburuvicha guasu oñembojoapýva rupive, peteĩteĩva ogueru vaʼekue imarandu kuéra puʼakaʼỹ rehegua Nabucodonosor rovái. Mbohapy marandu puʼakaʼỹ rehegua, ojehechauka vaʼekue mbohapy decreto rupive, ha umíva katu ohechauka jey mbohapy marandu. Peteĩva omoñepyrũ pe profesía setenta ary rehegua, ha upéva katu opa pe profesía mokõi mil trescientos ary rehegua ñepyrũme, ha upéva opa pe ánhel mbohapyha oguahẽvo ary 1844-pe. Umi setenta ary pe yvy oikóta hag̃uáicha isábado ryepýpe ndaikatúi oñembojaʼo octubre 22, 1844-gui.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Jehoiakim ohechauka Ciro ñe’ẽme’ẽ peteĩha ha avei pe ánhel peteĩha marandu Apocalipsis capítulo catorcepegua. Ko’ẽ rire, mbohapy testígo umi mbohapy mburuvicha guasu Judá pygua pahápegua, umi mbohapy ñe’ẽme’ẽ ha umi mbohapy ánhel marandu ome’ẽ marandu añetetéva Jehoiakim símbolo rehegua; pe tembiasakue profétika umi mbohapy ánhel rehegua niko inspiración omba’apo porãiterei hese ohechauka hag̃ua hesakã porã. Opa mbohapy marandu oguereko peteĩ ñepyrũ guasu histórico, ha upéi peteĩ mbaretekuéra histórico.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Pe ánhel peteĩha og̃uahẽ vaʼekue 1798-pe, ha oñemombarete 11 jasypoapy 1840-pe, oñemoneĩvo pe ára peteĩ ary hag̃uava princípio.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Áño 1840-pe ambue profecía hechapyrãite oñekumby porã ha ombohetave opavave remiandu. Mokõi áño mboyve, Josiah Litch, peteĩva umi ministro tenondegua opredikáva pe jeju mokõiha rehe, omoherakuã peteĩ jehechakuaa Apocalipsis 9 rehegua, omombeʼúvo pe Imperio Otomano hoʼataha. Ipapapýpe heʼiháicha, ko mbarete ojeity vaʼerã... árape 11 jasypoapy 1840-pe, “pe mbarete otomano Constantinopla-pe ikatu ojehaʼarõ oñembyai hag̃ua. Ha kóva, che aguerovia, ojehechataha péicha.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe áraite ojehechaukáma vaʼekuépe, Turkía, hembiporavoha rupi, omoneĩ umi tetãnguéra joajuha Europa-pegua ñangareko, ha upéicha omoĩ ijehe umi tetã cristianokuéra poguýpe. Pe mbaʼe oikóva omohuʼãite pe marandu ñemoñeʼẽ. Ojekuaávo upéva, hetaiterei tapicha oguerovia Miller ha umi imoirũva ogueraha vaʼekue ñemyesakã profétikape umi principio hekoitépe, ha peteĩ pytyvõ tuichaite oñemeʼẽ pe advenimiento rembiapópe. Kuimbaʼe arandu ha tenda porãme oĩva ojoaju Miller ndive, mokõivéva opredika ha opublikávo hemiandu, ha ary 1840 guive 1844 peve pe tembiapo pyaʼeterei oñemyasãi.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Pe ánhel peteĩha og̃uahẽkuri oikuaaukávo huísio ñepyrũha ary 1798-pe, ha pe marandu oñemopyenda vaʼekue William Miller ohechakuaa porã hague peteĩ ára, maranduʼypy Bíblico-pe, orrepresentaha peteĩ ary. Upéva oñemoneĩkuri “11 jasypoapy 1840-pe,” ha pe marandu peteĩha oñemombarete. Ojejavy rire pe marandu Cristo ou jeýta hag̃ua pe ary bíblico 1843-pe, ha upéva ohasávaʼekue ary 1844 peve, pe mokõiha ánhel Apocalipsis kapítulo catorcegua-pe og̃uahẽ. Ojejavy rire pe marandu pe ára pyahu ary 1844-pe, umi tupão protestánte okyhyjeʼỹre omboyke Miller rembiapoukapy peteĩ ára peteĩ ary-rã, ha oiko Babilonia rajykuéra ramo. Upe marandu upéi oñemombareteve ary 1844 roʼykupe jave, oñembojoaju rire pe Marandu Pyhare Mbytegua ndive. Ojehu hag̃ua pe Marandu Pyhare Mbytegua oñembotuichaháicha 22 jasypa 1844-pe, pe mbohapyha ánhel og̃uahẽ hembiapo marandu reheve.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Pe Adventísmo Laodiceagua 1863-pegua ñe’ẽrenduhỹ rehe, Ñandejára tavayguakuérape oñeme’ẽ jey hag̃ua yma guare Israel rembiasakue oiko hag̃ua, oiko hag̃ua hikuái desiértope guatarei haguéicha. Pe ñemombarete hag̃ua pe mbohapyha marandu oha’arõ vaʼerãkuri pe 11 jasyporundy ary 2001 peve. Káda peteĩ umi mbohapy marandu apytégui oguahẽ historia-pe ha upéi oñemombarete.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Jehoiakim ha Ciro ohechauka pe ñemombarete ángel peteĩha rehegua, ndaha’éi iñeguahẽ. Jehoiakim niko pe peteĩha umi mbohapy mburuvicha guasu paha Judá guagua apytépe, ha jepe ha’e ohechauka pe marandu ángel peteĩha rehegua, umi tekome’ẽ profético ha’e ha avei Ciro ohechaukáva omyesakã porã mokõivéva ha’eha techaukaha pe ñemombarete ángel peteĩha rehegua, ha ndaha’éi techaukaha iñeguahẽ rehegua. Pe marandu peteĩha iñeguahẽ Jehoiakim rembiasakue-pe ha’e va’ekue Manasés, pe peteĩha umi pokõi mburuvicha guasu paha Judá guagua apytépe.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Mokõi Jerusalén ñehundi tuichakue paha ha ipahaguetéva mboyve oĩ kuri siete mburuvicha guasu. Umi siete mburuvicha guasu ohechauka peteĩ tembiasakue oñemotenondéva, ha upéichaite avei pe tembiasakue haʼekuéra ohechaukáva’ekue 1798 guive 1844 peve. Pe ángel peteĩha oguahẽkuri ary 1798-pe, ha pe mbohapyha oguahẽkuri 22 jasypa 1844-pe. Pe tembiasakue 1798 guive 1844 peve, haʼe hína pe ángel peteĩha ha mokõiha rembiasakue. Pe ángel mbohapyha rembiasakue oñepyrũkuri 1844-pe. Hermana White omombeʼúrõ Apocalipsis kapítulo diez-pe pe simbolismo umi siete trueno rehegua, heʼi umi siete trueno ohechauka pe ángel peteĩha ha mokõiha rembiasakue, ha ndahaʼéi pe ángel mbohapyha rembiasakue.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe tesakã porãite oñeme'ẽva'ekue Juánpe ha ojehechaukáva umi siete truénope, ha'e va'ekue peteĩ ñemombe'u porã umi mba'e oikótavare pe ñe'ẽmondo peteĩha ha mokõiha ánhel reheguápe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Pe Apocalipsis kapítulo diez-pe oñeñe’ẽva umi siete trueno rembiasakue omomba’eguasu pe tembiasakue oñemombaretevévo pe ángel peteĩha 11 jasypoapy 1840 guive pe ñembyasýpe guasu 22 jasypa 1844 peve; upéicharõ jepe, oike ipype pe tembiasakue tuichakue pe ángel peteĩha ha mokõiha rehegua. Pe aplicación general umi siete trueno rehegua ha’e hína ombojegua hag̃ua 1798 guive 22 jasypa 1844 peve. Pe tembiasakue pe ángel peteĩha og̃uahẽhague 1798 guive pe ñembyasýpe guasu peve ha’e pe tembiasakue pe ángel peteĩha ha mokõiha rehegua, ha proféticamente oñerrepresenta siete trueno ramo. Umi siete trueno avei oñetipifika vaʼekue Judá ruvicha guasu paha siete rehe. Umi mbohapy paha umi ruvicha guasu apytégui ndahaʼéi vaʼekue ohechaukánteva ruvicha guasu ojoapy hag̃uánte, síno oñondivepa haʼe peteĩ símbolo añónte, ojejapóva peteĩha, mbytegua ha pahagua reheve.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Pe mbohapy ánhel rembiasakuepe, pe marandu peteĩha oñemombarete 11 jasypoapy 1840-pe, ha mokõivéva, Jehoiacim ha Ciro, ohechauka upe tembiapo profético.
We will continue to identify these most important truths in the next article.
Rojekuéta jahechakuaa ko'ã añetegua iñimportantevéva pe artíkulo oúvape.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Tekopotĩ marangatuete ojehayhuva’erã opa temimbo’ére. Opa akãme ojejereva’erã kyhyje marangatúpe Ñandejára Ñe’ẽ ojehechaukáva gotyo. Tesape ha gracia oñeme’ẽta umi péicha ohendúva Ñandejárape. Haʼekuéra ohecháta mba’e hechapyrãva hembiapoukapýpe. Añetegua guasu oĩ vaʼekue oñeñangarekóʼỹre ha ojehechaʼỹre Pentecostés ára guive, ohesapéta Ñandejára Ñeʼẽgui ipotĩete ypykuehápe. Umi añetehápe ohayhúva Ñandejárape, Espíritu Santo ohechaukáta añetegua okañymíva akãgui, ha avei ohechaukáta añetegua ipyahupyrévaite. Umi hoʼúva Tupã Raʼy roʼo ha hoʼúva huguy oguenohẽta Daniel ha Apocalipsis kuatiágui añetegua Espíritu Santo omokyreʼỹva. Haʼekuéra omoñepyrũta ombaʼapo mbarete ndaikatumoʼãiva ojokopyre. Mitãnguéra rembe ojepeʼáta omombeʼu hag̃ua umi ñemimby oĩva kañy yvypóra akãgui. Ñandejára oiporavo ko yvy arigua mbaʼe tavýva omotĩ hag̃ua umi arandúvape, ha umi ikangýva ko yvy arigua omotĩ hag̃ua umi imbaretevape.”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Pe Biblia ndojejerúi ñane mbo’ehaópe oñemoĩ hag̃uáicha mbytépe pe jerovia’ỹ rehegua. Pe Biblia oikotevẽ oñemoĩ hag̃ua tekombo’e pyendáramo ha iñakãrapu’ãrã ramo. Añetehápe, jaikuaa hetavéma Ñandejára oikovéva Ñe’ẽgui yma guaréicha guive, ha upéicharõ jepe heta gueteri oĩ ñaaprendéva. Oiporu va’erã chupe Ñandejára oikovéva Ñe’ẽramo, ha oñemomba’e va’erã hese peteĩharã, pahaguã, ha iporãvévaramo opa mba’épe. Upérõ ojehecháta pe kakuaa añeteguáva espíritu rehegua. Tembiapokuekuéra omyakãrapu’ãta carácter religioso hesãiva, ho’úgui hikuái pe So’o ha ho’úgui pe Tuguy Ñandejára Ra’y rehegua. Péro noñangarekóiramo hese ha noñemongakuaáiramo, pe ánga resãi oñembyaíta. Epyta pe tesape rapepe. Eñemoarandu pe Bibliare. Umi oservíva Ñandejárape jerovia hag̃uáicha ohupytýta jehovasa. Pe ndohejái tembiapo jeroviaha rehegua opyta hag̃ua jehepyme’ẽ’ỹre, omokoronáta mborayhu ha tekojoja rehegua opa tembiapo umi techaukaha iñespecialva imborayhu ha imandu’a porãgui.” Review and Herald, 17 de agosto de 1897.