In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Pe mbohapyha ary Jehoiaquim, Judá ruvicha guasu, oisãmbyhy jave, oguahẽkuri Jerusalénpe Nabucodonosor, Babilonia ruvicha guasu, ha omongoraʼe táva. Ha Ñandejára omeʼẽ Jehoiaquim, Judá ruvicha guasu, ipópe, Tupã róga mbaʼyrukuéra apytégui peteĩ hendive; ha umívape ogueraha Sinar retãme, itupã róga peve; ha omoinge mbaʼyrukuérape itupã mbaʼeñongatuhápe. Daniel 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Daniel ha Apocalipsis kuéra peteĩchagua lívro hína, ha umi línea profética ojehechaukáva Daniel lívrope oñembohapéva Apocalipsis lívrope avei. Jesucristo Revelación, ohechauka pe marandu profético paha ojeipe’áva sello-gui michĩmi mboyve pe tiempo de gracia oñembotýta hag̃ua.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Añetegua yma guive ymaite guare ojeikuaa porã vaʼekue Apocalipsis kuatiágui, ha katu jepokuaa ha tradición rupive oñemboty vaʼekue, opyta gueteri añeteguaramo, ha ko árape oñembotyʼỹ jey hína Judá ñemoñare León rupive, ha umi añetegua koʼág̃a ohechauka hína ijejapopaite perfecto.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Añetegua yma’ẽ vaʼekue yma porãme Daniel arandukágui, ha ojejokóva jepokuaáre ha ñemboʼéha ypykue rupive, opyta gueteri añetévaramo; ha ko árape ojepeʼa jey hína umi sello Judá ñemoñare León rupive, ha umi añetegua koʼág̃a ohechauka hína iñembyaty porãite hag̃ua.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Daniel niko añónte pe mokõi kuatiañe’ẽ ohechaukáva Jesucristo Revelación.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Jehoiakim ha’e peteĩ símbolo pe ñe’ẽmondo peteĩha ñemohenda pyahu ryepýpe oñembaretéva rehegua. Avei ha’e peteĩ símbolo pe pacto rehegua, pe téra ñemoambue rupi profétikamente ojehechauka pe oñepyrũha peteĩ relación de pacto. Pe relación de pacto Tupã oikehápe peteĩ tavayguakuéra ndive, yma ndaipóriva’ekue Tupã retãgua pacto-pegua, oñepyrũ pe ñe’ẽmondo peteĩha ñembaretépe.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Yma guare peve ndaha’éikuri peteĩ tetã, ha ko’ág̃a peẽ peiko Tupã retãramo; yma guare peve ndapehupytýikuri poriahuvereko, ha ko’ág̃a pehupytyma poriahuvereko. 1 Pedro 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Téra peteĩ réra oñemoambuévo ha upéva ohechauka hag̃ua peteĩ joaju ñe’ẽme’ẽ rehegua ojejapo porã Abram réra oñemoambuévo Abraham-pe, Sarai réra Sarah-pe, Jacob réra Israel-pe ha Saul réra Pablo-pe. Oĩ ambue testígo upe ta’ãnga rehegua, ha katu Daniel ñepyrũha kapítulope, Daniel réra oñemoambue Belteshazzar-pe, ha Hananiah réra oñemoambue Sadrac-pe, Misael réra Mesac-pe, ha Azarías réra Abed-nego-pe.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Ñandejára oike ramo peteĩ pacto-pe peteĩ tetã ndive, upe jave voi ohasa ohejáva ambue pueblo de pacto yma guaréva. Jehoiaquim ohechauka pueblo de pacto ojehasahávape, ha Daniel, Hananías, Misael ha Azarías ohechauka upe pueblo de pacto upe rire ojeporavóva. Umi tapicha oike ramo peteĩ relación de pacto-pe, upéi oñeha’ã hag̃ua ojekuaa omotenondétapa hikuái pacto mba’érepa oĩva. Pe ñeha’ã ojehechauka tembi’u je’úpe.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adán ha Eva ndohasái pe je’epy’a’ã okaru hag̃uáicha rupi, ha Tupã peteĩha oike rire peteĩ ñe’ẽme’ẽme tavayguakuéra ojeporavóva ndive, omoñepyrũ upe joaju oha’ãvo chupekuéra maná reheve. Israel ymaguare ipahápe ndohasái upe je’epy’a’ã; ha upéicha ojapóvo ome’ẽkuri hikuái pe ñe’ẽpyahu peteĩha ha pe testígo peteĩha upe añetegua rehegua: peteĩ je’epy’a’ã ñe’ẽme’ẽ rehegua ndaha’éi peteĩ je’epy’a’ã año, síno ha’e peteĩ je’epy’a’ã rape. Pe décimo je’epy’a’ã peve, oñeme’ẽkuri chupekuéra omano hag̃ua pe desiértope umi irundypa ary oútavape. Upéi Tupã oike peteĩ ñe’ẽme’ẽme Josué ha Caleb ndive, ha upéicha ome’ẽ testígo pe kuimba’e añetegua rehegua: Ñandejára oike jave peteĩ ñe’ẽme’ẽme tavayguakuéra ojeporavóva ndive, Ha’e avei ohasáma peteĩ tavaygua ypykue ñe’ẽme’ẽpegua ykére. Israel ymaguare pahápe, ha upéva avei va’ekue Israel espiritual ñepyrũ, pe je’epy’a’ã rape paha Israel ymaguarépe g̃uarã ha’eva’ekue pe je’epy’a’ã rape peteĩha Israel espiritual-pe g̃uarã, ha oñerrepresentákuri Yvágagui Mbujape ramo. Upéva oñetipifikákuri maná rupive pe peteĩha je’epy’a’ã rapepe pe ñe’ẽme’ẽ rehegua.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Pe proceso de prueba-pe, ha’éva mokõivépa pe peteĩha ha ipaháva proceso de prueba, Jesús ohechakuaa pe prueba Pan yvagagua rehegua he’ívo umi ha’éva itavayguakuéra pacto-pegua o’u va’erãha hogue’o ha ho’u hag̃ua huguy. Okañy chugui hetave disípulo upe presentación-pe ambue ára oimeraẽvagui hembiapo ministerial pukukue javeve. Upe controversia hembiapo ministerial-pe ha’e va’ekue pe punto yvate ilustración rehegua pe proceso de prueba del pacto, ha Sister White oñe’ẽ puku upe mba’e oikova’ekue rehe The Desire of Ages-pe, moõ pe capítulo réra ha’e “The Crisis in Galilee”. Pe téra Galilee he’ise “ peteĩ bisagra”, térã “ peteĩ punto de inflexión”, ha upe capítulo-pe ha’e omyesakã mba’érepa umi disípulo ojevy chugui. Ha’ekuéra ndoaplikái ikatu hag̃uáicha hekopete itestimonio pe tekotevẽ rehegua oje’u hag̃ua hogue’o ha oñemboy’u hag̃ua huguy, pe metodología profética porã rupive. Ha’e ohechauka ha’ekuéra ojapyhy hague costumbre ha tradición umi concepto profético rehegua Satanás omoingéva’ekue Israel yma guarépe iñentendimiento bíblico-pe. Umi jejavy hesakã’ỹva ome’ẽ va’ekue chupekuéra, ha’ekuéra oimo’ã haguéicha, peteĩ ñe’excusa ikatu hag̃uáicha omoĩ iñe’ẽ literal-háicha, espiritual-háicha rangue. Ha’e avei ohechauka umi “ojevy” va’ekue Jesús-gui (Galilee), umi ojehechaukáva Juan capítulo 6-pe (Juan 6:66), ndoikovéi hague hendive araka’eve.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Peteĩha guive ipahapegua peve, yma Israél ñemoñe'ẽrã peteĩ ñe'ẽme'ẽme, jajuhu Ñandejára, oike jave peteĩ ñe'ẽme'ẽrãme peteĩ tetã ojeporavóva ndive, upe jave avei ohejáma hína pe tetã ymagua ñe'ẽme'ẽmegua. Jajuhu avei ha'e oha'ãha umi tetãme, ndaha'éi peteĩ ñeha'ã año reheve, síno peteĩ ñeha'ã rape rupive. Jahecha avei pe ñeha'ã rape ojeguerekohague peteĩ mba'e ojeporúva tembi'urã ramo. Jajuhu avei pe tembi'u ohechaukaha Ñandejára Ñe'ẽ, ha pe ñeha'ã oikeha peteĩ poravópe mokõiichagua tembi'u apytépe ja'útava. ¿Ja'u piko opa yvyrágui Ñandejára he'i hague ikatuháha ja'u chugui, térãpa ja'u pe yvyrágui ñandejoko hague ja'u hag̃ua chugui? Jajuhu avei pe poravo mba'éichapa ja'útava oikeha avei pe ñeha'ãme mba'éichapa ja'u pe tembi'u oñeme'ẽva.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Israel espiritual paha gotyo hag̃ua, pe movimiento Millerita tiempope, pe ñe’ẽmondo peteĩha oñemombarete vaekue 11 jasypoapy 1840-pe. Jehoiaquim upépe ohechauka umi protestántepe upérõ ojeguerahaha Babilóniape ha hag̃ua itajýrakuéra. Haʼekuéra oñembohovái peteĩ prueba rehe pe ánhel Apocalipsis diezgua oguejy jave ha oreko peteĩ aranduka michĩ ojepeʼáva ipópe. Oikoháicha Jehoiaquim opuʼã vaekue Nabucodonosor remikotevẽre, ha upéi ojegueraha hag̃ua ñembyasyrãme, upéicha avei umi protestánte ndojaposéi vaekue okaru pe tembiʼu oĩvare pe ánhel pópe, umi tradición ha jepokuaa oguerúvaʼekue hendivekuéra Época de las Tinieblas-gui.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Ary 1844 arapoty peve, pe proceso de prueba og̃uahẽ peteĩ “punto de inflexión” Jehoiakím ha umi protestántekuérape g̃uarã, ha péichaite avei pe peteĩha proceso de prueba Israel espiritualpe g̃uarãme, ha’ekuéra “ojere” ha ndoguatai véimava Jesús ndive. Upe tembiasakuepe, Daniel, Hananías, Misael ha Azarías orrepresenta umi Millerita-kuérape, ojeporavóva okaru hag̃ua pe líbro michĩva he’ẽva ijurupe, hákatu opyta hag̃ua ro’ẽ hag̃ua ipy’ápe.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Ñamoĩramo Adán ha Eva, jaguerekóta irundy testígo clásico ohechaukáva pe prueba ojehechauka hag̃ua pe tembi’u jeporu rupive. Jaguereko heta testígo profético, opavave oguerekóva pe peteĩha ha pe paha reraguapy. Pe testígo pe prueba maná rehegua ha’e peteĩ testígo peteĩha, ha pe prueba pe Mbujape Yvagapegua rehegua ha’e mokõivéva: peteĩ prueba peteĩha Israel espiritual-pe ĝuarã, ha avei pe testígo paha Israel yma guarépe ĝuarã. Pe prueba pe lívro michĩva rehegua ha’e mokõivéva, pe peteĩha ha pe paha. Ha’e pe paha Israel espiritual oguata hag̃uáicha pe tupao yvy ojeiko’ỹhápe, ha ha’e pe peteĩha umi ojeiporavova’ekue apytégui oiko hag̃uáicha Tupã tavayguakuéra réra rehegua pahaite. Umi Millerita-kuéra ha’e vaekue Tupã tavayguakuéra réra reheguáva ñepyrũ, umi ojekuaa va’erãva protestantismo ratĩ añeteguáramo. Oĩ heta testígo pe proceso de prueba rehegua oñepyrũva pe marandu peteĩha oñemombaretévo.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Umi proceso de prueba-pe, og̃uahẽ peteĩ “momento de giro”, upépe haimete opaite temimbo’e ojere ha oho. Josué ha Caleb testimoniope, opa Israel ojere ha ohekákuri jey hag̃ua Egipto-pe. Iglesia Galilea-pegua apytépe, hetave temimbo’e ojere ha oho. Jesús ha’égui Alfa ha Omega, pe “momento de giro” ojehechaukáva pe proceso de prueba paha gotyo ojehechauka avei pe proceso de prueba ñepyrũme. Manna oñeme’ẽrõ guare ypykue Israel-pe, oĩva’ekue pya’e voi ojere pe instrucción-kuéragui. Cristo ñemongaraipe, Ha’e ojere ha oike pe desierto-pe. Hermana White oipuru pe símbolo peteĩ momento de giro rehegua peteĩ hendáicha hesakã porãiterei hag̃uáicha.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Oĩ ára oĩva ha’éva mba’e ojererováiha tetãnguéra rembiasápe ha pe iglesia rembiasápe. Tupã providéncia rupive, ko’ã apañuãi iñambuéva og̃uahẽ vove, pe tesakã upe ararã oñeme’ẽ. Oñemoneĩramo, oiko peteĩ ñemotenonde espiritual; oñemboykéramo, upérõ ou ñemboguejy espiritual ha ñehundi. Ñandejára Iñe’ẽme ohechauka porã pe tembiapo ñorairõrã evangelio rehegua, mba’éichapa ojegueraha raka’e yma, ha mba’éichapa ojegueraháta tenonderãme, pe ñorairõ paha peve, Satanás rembiguái ojapóta vove hikuái iñemongu’e paha hechapyrãva. Upe Ñe’ẽgui ñantende ko’ág̃a umi mbaretekuéra oĩmaha omba’apóva omoñepyrũ hag̃uáicha pe ñorairõ guasu paha iporã ha ivaíva apytépe—Satanás, pytũ ruvicha, ha Cristo, tekove Ruvicha apytépe. Ha pe jeity porã oútava umi kuimba’e ohayhu ha okyhyjéva Tupãgui guarã ha’e añete hag̃uáicha pe Itróno oñemopyenda yvágape.” Bible Echo, 26 de agosto de 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Mánna oñeme'ẽ ypykue rire Israel yma guarépe, pe tesape upe tembiasakue rehegua oñeme'ẽ. Cristo oñemongarai jave, pe tesape upe tembiasakue rehegua oñeme'ẽ. 11 jasypoapy 1840-pe, pe tesape upe tembiasakue rehegua oñeme'ẽ. Káda peteĩva umi punto iñemoambue rehegua ohechauka peteĩ jehechapyrã rape ñepyrũ, ipahápe oguahẽva ambue punto iñemoambue reheguápe, upérõ pe tavaygua ymaguare pacto rehegua ojei ha ndoikovéima Cristo ndive.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Ko’ã opaichagua ñeha’ãrõ rape ohechaukágui mokõivéva peteĩ ñeha’ãrõ rape pe tetãygua ypykue ñemoĩmbyre yma guarã ha avei pe tetãygua ñemoĩmbyre pyahu guarã, upévare oĩ mokõi paha pe ñeha’ãrõ rape rehegua. Pe ñeha’ãrõ rape paha, ha upévare pe jeroviaha pahaite umi Protestante-kuérape g̃uarã pe tembiasakue Millerita-pe, ha’e va’ekue ára pyahu 1844-pe. Pe ñeha’ãrõ rape paha (1844 ary otoño-pe), térã pe ñemoambue renda umi Millerita-kuéraite guarã, ou va’ekue rire pe ñemoambue renda Tupã retãyguakuéra yma guarépe g̃uarã.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Cristo rembiasakuepe, jehechakuaa ñemboguejy rape ojehechauka pe omoñepyrũ haguére mokõi jey pe tupão mopotĩ, peteĩ jey imba’apo ñepyrũme, ha upéi jey imba’apo paha hag̃uáme.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesús omoñepyrũrõ guare hembiapo público, omopotĩ pe Templo ijapoukapy marangatu’ỹgui. Ha ipahápe umi hembiapokuéra apytépe oĩkuri pe mokõiha ñemopotĩ Templo rehegua. Péicha avei, pe tembiapo paha rupive oñemomarandu hag̃ua ko yvy ape ári, mokõi ñehenói iñambuéva oñeme’ẽ umi iglésiape. Pe ángel mokõiha marandu ha’e: ‘Babylon ho’apa, ho’apa pe táva guasu, ha’e omboy’u haguére opa tetãme pe víno ipochy hag̃ua hekovai rehegua’ (Revelación 14:8). Ha pe sapukái hatãme pe ángel mbohapyha marandu rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive ipekádope, ha ani hag̃ua pehupyty umi mba’asy vai ou hag̃uáva hi’ári. Pórke ipekadokuéra oguahẽ yvágape, ha Tupã imandu’a hese hembiapo vai rehe’ (Revelación 18:4, 5).” Selected Messages, libro 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Pe proceso de prueba mokõi ñemopotĩ Cristo templopegua rehegua oñembojoja Malaquías mbohapyha kapítulore, Espíritu de Profecía jehaípe.
“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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Oñemopotĩvo pe témplo gui umi ojoguáva ha ovendéva ko yvy ariguápe, Jesús omoherakuãkuri Ijapopyrã omopotĩ hag̃ua pe korasõ angaipa ky’águi,—umi yvy arigua mba’epota, umi ñandejeheguigua tembipota vai, umi jepokuaa añámegua, omongy’áva pe ánga. Malaquías 3:1–3 oñecita.” The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Tupã retãygua ñemopotĩ rehegua ohechauka pe jehechaukarã rape, ha upéva oñembojoaju jey jey heta profecía ñemohendápe. Opa ñemombe’u, oñepyrũva Adán ha Eva guive peve pe historia Millerita, ohechauka pe cien cuarenta y cuatro mil ñemopotĩ.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Ko yvy rembiasakue ára pahápe, Tupã ñe’ẽme’ẽ imboykeko hag̃ua hembipota ñangarekóvandi oñembopyahujeýta.” Review and Herald, 26 de febrero de 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Pe proceso ñemopotĩ rehegua umi cien cuarenta y cuatro mil-gui ha’e pe ñe’ẽñepyrũ peteĩha pe lívro Daniel-pe, ha’éva pe lívro peteĩha mokõi lívro apytégui, oñondivepa ohechaukáva Jesucristo Revelación, ojeipe’áva mbeguekatúpe yvypóra prueba opaha mboyve. Pe proceso ñemopotĩ rehegua umi cien cuarenta y cuatro mil-gui avei ojehechauka pe sellamiento proceso ramo. Pe marandu peteĩha pe ñemopotĩ, sellamiento proceso rehegua umi cien cuarenta y cuatro mil-gui oñepyrũrõ guare 11 de septiembre de 2001-pe, upéva ha’e va’ekue peteĩ punto de giro pe iglesia-pe ha pe mundo-pe g̃uarã. Apocalipsis kapítulo dieciocho-pe, upe ángel omyesakãva ko mundo ipoder reheve upérõ og̃uahẽ. Upéicharõ jepe, Apocalipsis dieciocho-pe, pe ángel ndojehechaukái oguerekóva mba’eve ho’u hag̃uáicha ipope—hákatúpe oĩ upépe. Pe lívro michĩ oĩ upépe. Ikatu hag̃uáicha ojekuaa pya’e umi oiporavóva ho’u pe metodología ojehechaukáva “línea ári línea” ramo, pe profeta Isaías rupive.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
“Línea ári línea ári” ñamoĩvo, ñantende Cristo oguejy ramo guare 11 jasyporundy ary 2001-pe, haʼe avei oguereko hague peteĩ “aranduka michĩ” ojehechauka vaʼekue “maná” ramo, “yvága mbujape” ha “aranduka michĩ” ramo. Péro 11 jasyporundy ary 2001-pe, tavaygua ojeporavo vaʼekue yma, ojehechauka hag̃ua Jehoiacim rupive, oiporavo ojepytaso hag̃ua Adventismo jepokuaa ha ypykue reko rehe, ha upéi oñepyrũ imarcha hag̃ua Babilonia poguýpe jeiko hag̃ua, ha upéva oñembotýta pe léi domingo-pe.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«¿Ko'ág̃a piko ou pe ñe'ẽ che amombe'u hague Nueva York ojeitytaha peteĩ y guasu pu'aka reheve? Kóva araka'eve nda'éi che ha'e va'ekue. Che ha'e va'ekue, ahechávo umi óga guasu oñemopu'ãva upépe, piso ári piso, “Mba'e tembiasakue ñemondýipa oikóta Ñandejára opu'ã vove omongu'e vai hag̃uáicha yvy! Upérõ oñekumplíta umi ñe'ẽ Apocalipsis 18:1–3-pe.” Pe kapítulo 18 pukukue Apocalipsis-pe ha'e peteĩ ñeñemongeta momarandurã umi mba'e oútavare yvy ári. Péro ndaarekói mba'eveichagua tesakã por particular mba'épa oútava Nueva York rehe, peteĩnte aikuaa hag̃ua: peteĩ ára umi óga guasu upépe ojeitypáta Tupã pu'aka ojere ha ojerejey rupi. Pe tesakã oñeme'ẽva chéve rupi, aikuaa ñehundipa oĩha ko yvy ape ári. Peteĩ ñe'ẽnte Ñandejáragui, peteĩ pokomi imbarete etevagui, ha ko'ã estructura tuichaitéva ho'apáta. Oikóta tembiasakue ñemondýi, ñande ndaikatúiva ñaimahina hag̃ua mba'eichaitépa ivaíta.» Review and Herald, julio 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Umi “óga kakuaa” “Nueva York”-pegua oñemboguapy jey jave “Tupã pu’aka ojere ha ojerejey rupi”, 11 jasyporundy ary 2001-pe, pe ánhel Apocalipsis dieciocho-peguáicha resape omyenyhẽ opa ko yvy, peteĩ mbojere guasu niko oguahẽma kuri ko yvy mymba Apocalipsis trece pegua rembiasakuépe.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Oĩ ára ha’éva mba’ejerovia ñemoambue guasu tetãnguéra rembiasakue ha pe iglésia rembiasakúpe. Tupã providénsia ryepýpe, ko’ã apañuãi iñambue hag̃uáva og̃uahẽ vove, upe ararã pe tesape oñeme’ẽ. Ojegueraháramo, oiko ñemotenonde hag̃ua espiritual; oñemboykéramo, upéi ou ñemboguejy espiritual ha ygarata ñehundi.” Bible Echo, August 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Pe ángel Apocalipsis dieciocho rehegui og̃uahẽ vaekue ára 11 jasyporundy 2001-pe, umi ohupytýva pe tesape oñemotenonde espiritualmente, ha umi omboykéva pe tesape oñemboguejy espiritualmente, ha oñepyrũ imba’e peteĩ tape pu’akáva jeýpe guive pe punto pahaite pe léi domingopegua peve, upépe opa ára g̃uarã omokañy ijegueroviaha ramo pe tercer ángel mensaherokuéra. Umi Galilea-pegua ojere vaekue ha ndoikovéima hendive Cristo ndive Juan 6:66-pe, ojere hikuái pe tesape og̃uahẽ raẽ vaekue henyhẽmbotýpe, upépe pe marandu peteĩha pe tembiasakue jeha’ãrõgua rehegua oñemombarete. Daniel capítulo peteĩme, mokõi aty adoradorkuéra oñemyesakã pe tembiasakuepe pe marandu peteĩha oñemombaretévo. Joacim ohechauka umi omokañýva jerovia, ha Daniel, Hananías, Misael ha Azarías ohechauka umi jerovia hag̃ua.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Judá ruvicha Joacim mburuvicha guasu oisãmbyhyhague ary mbohapyhápe, Nabucodonosor, Babilonia ruvicha guasu, oguahẽ Jerusalén-pe ha omongora táva. Ha Ñandejára ome’ẽ Joacim, Judá ruvicha guasu, ipópe, avei Tupã róga mba’yrúkuéra peteĩ henda; ha’e ogueraha umíva Sinar retãme, itupã róga peve; ha omoinge mba’yrúkuéra itupã mba’epyrũ renda-pe. Upéi mburuvicha guasu he’i Aspenazpe, imba’apoha kuimba’e oñembokapúva ruvichápe, togueru Israel ra’ykuéra apytégui, mburuvicha guasu ñemoñaregui ha mburuvichakuéra apytégui, mitãrusu kuéra ndaipóriha ipypekuéra mba’eve vai, iporãva jehecha hag̃uáicha, arandu opa marandúpe, katupyry kuaapy rehe, oikuaa hag̃ua mba’ekuaarã, ha ikatúva oñembo’y mburuvicha guasu róga guasúpe, ha ikatúva oñembo’e chupekuéra caldeokuéra arandu ha iñe’ẽme. Ha mburuvicha guasu omoĩ chupekuéra ára ha ára pegua tembi’u osẽva mburuvicha guasu rembi’úgui, ha vínore ho’úva; péicha omongakuaa chupekuéra mbohapy ary aja, ikatu hag̃uáicha ipahápe oñembo’y mburuvicha guasu renondépe. Ha ko’ã apytépe oĩ Judá ra’ykuéra apytégui Daniel, Hananías, Misael ha Azarías; ha kuimba’e oñembokapúva ruvicha ome’ẽ chupekuéra téra ambue: Daniel-pe ombohéra Beltsasar; Hananíaspe, Sadrac; Misaelpe, Mesac; ha Azaríaspe, Abed-nego. Daniel katu omoĩ ipy’apýpe ndojeky’amo’ãiha mburuvicha guasu rembi’u rupi, térã vínore ha’e ho’úva rupi; upévare ojerure kuimba’e oñembokapúva ruvichápe ani hag̃ua ojeky’a. Daniel 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniel, Hananías, Misael ha Azarías niko Judá ra’ykue. Ojejapo hag̃ua chuguikuéra eunuco, upéicha rupi ohechauka Adventismo rembyre pahápegua generación. Nabucodonosor, heta mburuvicha guasu yma guare ojapoháicha, ombocastra umi irundy mitãrusu judío-pe, oipe’a hag̃uáicha oimeraẽ jepy’apy mburuvicha guasu oguerekóva ikatúva oreko, oservívo tembiguáiramo ha oñemoirũvo mburuvicha guasu rembirekokuéra ha iconcubinakuéra ndive.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
He’iséva ramo oguerovia hag̃ua adventísta kuéra rembyare paha, pórke ko’ã irundy rire ndaiporimo’ãvéima “line of Judah”. Irundy ha’e peteĩ símbolo oguahẽva opárupi ko yvy ape ári, ha upévare ohechauka Séptimo Día Adventista-kuéra rembyare paha opa tendáre, umi ohechakuaáva 11 jasyporundy 2001 ramo oñekumpli hague Tupã ñe’ẽ profética.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Umi Adventista Ára Poteĩgui-gua ha’e Tupã ñe’ẽ maranduhára rehegua mba’e, ha’ekuéra ningo umi oñehenóiva oiko hag̃ua umi cien cuarenta y cuatro mil. Upéicharõ jepe, iñemoñare maranduhára oñepyrũkuri itúva kuéra pu’akápe, ary 1863-pe. Pe pu’aka ñepyrũrã hasyiterei hag̃uáicha ojekuaa hag̃ua, ojejaho’i rupi irundy generación pu’aka ojupi ohóvape jepokuaa ha tekorã reheve. Jepe hasy ojekuaa hag̃ua, tekotevẽ ojehecha ha oñemoneĩ, Daniel ojapoháicha ipahápe Daniel capítulo nueve-pe. Ha’e ojapo upéva oikuaávo pe añetegua oĩva Tupã ñe’ẽ maranduhápe.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Pe ñemoĩ vaʼekue Daniel ha mbohapy kuimbaʼe imarangatúvape omboguejy hag̃uáicha, oukuri hag̃uaichaite itúvagui, ha upéva vaʼekue itúva ndoikosevéi hag̃ua oñembojojaʼỹre umi tetã ambuére, hekovai ha ñandejáraʼỹva rehegua, ojeréva hese kuéra rehe. Áño 1863-pe, Adventismo Laodiceagua ojevy jeykuri metodolojía bíblica-pe, oiporúva protestantismo apostata ha catolicismo, omoañete hag̃ua iñemboyke Miller remiandu rehegua “mokõi siete” Levítico veintiséis-pe. Pe ñemoĩ Daniel ha mbohapy kuimbaʼe imarangatúvape ĝuarã ojehechauka vaʼekue mburuvicha guasu Ezequías rupive.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Mburuvicha Ezequías ojerure asy Ñandejárape ani hag̃ua omano, ha iñembo’e oñembohovái oñeme’ẽvo chupe ambue 15 ary. Péicha rupi, upéi ha’e omoñemoñare Manaséspe, peteĩva Judá ruvichakuéra apytégui ivaivéva, ha katu avei upe mburuvicha omoñepyrũva Judá ñemomba’e ha ñembiguái peteĩ proceso progresívo rehegua, oikóva siete paso rupive. Ary 1856-pe, pe Testigo Añetéva ou okonkévo Adventísmo Laodiceagua rokẽre, ha ha’ekuéra oiporavo oikove ha ndomanói hag̃ua ijeheguiete. Ary 1863 peve, ha’ekuéra omopu’ãjey “Jericó” ha oñepyrũ pe pu’aka’ẽ jehecha’ẽha ojupi ohóvo, ipahápe ojokóva chupekuéra ani hag̃ua ohechakuaa 11 jasyporundy 2001ha ñepyrũrã ramo hoguata mbohapy paso rupive pe tembiguáipe Babilonia espiritualgua, opa hag̃uáicha pe léi domingope.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Mburu Ezequías-pe guarã, 1863 og̃uahẽ rakaʼe oñemeʼẽrõ guare chupe iñemboʼe oikove hag̃ua. Ñandejára omeʼẽ chupe peteĩ techaukaha ohechaukáva iñemboʼe oñehenduha hague. Tupã omboaje upe ñemboʼe omyanyhẽvo kuarahy, ha Babiloniagua ohecha Tupã rembiapo yvágape, jepe ndaikuaáiramo mbaʼépa heʼise. Upéi Babiloniagua ou Jerusalén-pe oikuaa hag̃ua upe Tupã rehe, oguerekóva pokatu ojoko hag̃ua kuarahy. Oñemombaʼeguasu rangue Yvága Járare, mburuvicha guasu Ezequías, omanóvo rangue ijehegui, oiporavo omombaʼeguasu hag̃ua itemplo ha itáva, upe Tupã omoĩsévape héra upe témplope ha upe távape rangue.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Upéva pe ñemoĩrũ ogueru pe profesía he’íva ita’ýra ñemoñaregui oĩtaha tembiguái ha eunuco-kuéra Babilóniape. Umi mitã ha’e va’ekue Daniel, Hananías, Misael ha Azarías, ha ohechauka pe generación paha espiritual umi Adventista Ára Pokõiha guápe, umi ohechakuaáva 11 jasyporundy 2001 ramo peteĩ punto de inflexión tetãnguéra ko yvy arigua rembiasápe ha tupaópe, araka’e pe tesape oñeme’ẽva oprobátava ha omosẽva sello umi cien cuarenta y cuatro mil ári.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Umi árape Ezequías hasy asy omano hag̃uáicha. Upévo proféta Isaías, Amoz ra’y, ou hendápe ha he’i chupe: Péicha he’i Ñandejára: Emohenda nde róga, reñomanóta ha ndereikovéimo’ãi. Upémarõ ha’e ombojere hova tapia gotyo ha oñembo’e Ñandejárape, he’ívo: Ajerure ndéve, che Ruvicha, nemandu’a ko’ág̃a mba’éichapa aguata va’ekue nde renondépe añeteguápe ha py’aite potĩ reheve, ha ajapo va’ekue iporãva nde resa renondépe. Ha Ezequías hasẽ eterei. Ha oiko Isaías osẽ mboyve pe korapy mbyte pegua guive, Ñandejára ñe’ẽ ou jey hendápe, he’ívo: Ejevýke ha ere Ezequíaspe, che retãygua ruvichápe: Péicha he’i Ñandejára, David nde ru Yára: Ahendu ne ñembo’e, ahecha nde resay; péina, romongueráta; mbohapyha árape rejeupíta Ñandejára rógape. Ha amoĩvéta nde ára rehe paapy ári po ary; ha roipe’áta nde ha ko táva Asiria mburuvicha guasúgui; ha adefendéta ko táva che rehehápe voi ha che rembiguái David rehehápe. Upéi Isaías he’i: Pegueru peteĩ masa higo pegua. Ha ogueru hikuái ha omoĩ pe ai ári, ha okuera. Ha Ezequías he’i Isaíaspe: Mba’e techaukaha oguerekóta che rehe Ñandejára chemonguerataha, ha mbohapyha árape ajeupitaha Ñandejára rógape? Ha Isaías he’i: Kóva ha’éta nde techaukaha Ñandejáragui, Ñandejára ojapotaha pe mba’e he’i va’ekue: piko kuarahy’ã tenonde gotyo ohóta pa ary hag̃ua, térã piko tapykuépe ojevýta pa ary hag̃ua? Ha Ezequías ombohovái: Ndahasýi kuarahy’ã oguejy hag̃ua pa ary; nahániri, tojevy hag̃ua kuarahy’ã tapykuépe pa ary. Upémarõ proféta Isaías osapukái Ñandejárape; ha Ha’e ombojevy kuarahy’ã pa ary tapykuépe, upe oguejy hague Acaz reloj kuarahy reheguápe. Upe jave Berodac-baladán, Baladán ra’y, Babilonia ruvicha guasu, omondo kuatia ha jopói Ezequíaspe; ohendu rupi Ezequías hasy hague. Ha Ezequías ohendu chupekuéra, ha ohechauka chupekuéra opa mba’e oguerekóva róga, pe pláta, pe óro, umi especia, pe asýta hepyeteva, opa itecha rógape, ha opa mba’e ojejuhúva ita’yrakuérape; ndaipóri mba’eve hóga ryepýpe, térã opa hekopegua poguýpe, Ezequías ndohechaukái va’ekue chupekuéra. Upémarõ proféta Isaías ou mburuvicha guasu Ezequías rendápe ha he’i chupe: Mba’épa he’i ko’ã kuimba’e? ha moõguipa ou ne rendápe? Ha Ezequías he’i: Oúma peteĩ tetã mombyrýgui, Babilóniagui. Ha he’i: Mba’épa ohecha nde rógape? Ha Ezequías ombohovái: Opa mba’e oĩva che rógape ohecha; ndaipóri mba’eve che mba’eñongatuhápe ndahechaukái va’ekue chupekuéra. Upémarõ Isaías he’i Ezequíaspe: Ehendu Ñandejára ñe’ẽ. Péina, oguahẽta ára opa mba’e oĩva nde rógape, ha opa mba’e nde ru kuéra oñongatu va’ekue ko ára peve, ojegueraháta Babilóniape; mba’eve ndojepytamo’ãi, he’i Ñandejára. Ha nde ra’ykuéragui osẽtava ndehegui, reñemoñare va’erãgui, oipe’áta hikuái; ha oikóta hikuái eunuco Babilonia ruvicha guasu paláciope. Upémarõ Ezequías he’i Isaíaspe: Iporã Ñandejára ñe’ẽ ere va’ekue. Ha he’i: Ndaiporãi piko py’aguapy ha añetegua oĩ ramo che ára kuérape? Ha umi ambue Ezequías rembiasakue, opa imbarete, ha mba’éichapa ojapo peteĩ ykua guasu ha peteĩ ysyry rape, ha ogueru y távape, ndaha’éi piko ojehai umi Judá ruvicha guasu kuéra crónica kuatiañe’ẽme? Ha Ezequías oke itúva kuéra ndive; ha ita’ýra Manasés oguereko hendaguépe mburuvichagua. 2 Reyes 20:1–21.
The next verse says:
Pe versíkulo oúva he’i:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manasés oreko doce ary oñepyrũ ramo guare ogoverna hag̃ua, ha ogoverna cincuenta y cinco ary Jerusalénpe. Ha isýra héra vaekue Hefzibá. 2 Reyes 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Mba’épa ra’e oikova’ekue mburuvicha Ezequías omoneĩ rire Ñandejára rembipota, ha oñembosako’íntema hóga ha omano? Oñeme’ẽ chupe quince aryve, ha mbohapy ary rire heñói Manasés, pe iñañaitéva. Mba’épa oikova’erãmo’ã kuri ary 1856-pe, Adventismo omoneĩrire pe jehasa Filadelfia-gui Laodicea peve ha ombosako’íntema hóga ha oheja porãite William Miller añetegua ypyguápe opyta hag̃ua oñembyai’ỹre? Che aime hag̃ua ndaikuaamo’ãi araka’eve pe porandu mbohovái, hákatu pe jaikuaáva ha’e kóva: “Daniel odesidi ikorasõme ndojehe’amo’ãiha pe mburuvicha rembi’u rehe, ni pe víno ha’e ho’úva rehe.”
We will continue Daniel chapter one in the next article.
Jaipota Daniel peteĩha kapítulo rehegua pe artíkulo oúvape.