Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Daniel peteĩha kapítulo ohechauka pe ánhel peteĩha marandu, Apocalipsis kapítulo catorce-pegua. Joacim ohechauka hag̃ua, simbólicamente, kóva ha’eha pe ánhel peteĩha marandu ñemombarete, ndaha’éi iju “paha ára”pe. Opa proféta ohechauka umi “ára pahápe” pe juicio investigativo rehegua, upévare pe kapítulo ohechauka 11 jasyporundy ary 2001, upe jave oñepyrũrõ guare pe prueba rembiapo umi ciento cuarenta y cuatro mil rehe. Malaquías kapítulo mbohapy-pe, upe proceso ojehechauka peteĩ ñemopotĩrã ramo, peteĩ mensajero ombosako’ívo tape pe pacto Mensajero ou hag̃uáicha pya’e Itemplo-pe. Pe mensajero ombosako’íva tape, ha’éva avei pe “ñe’ẽ” osapukáiva desiértope, ha’e avei peteĩ prueba, ha upéva oike pe ñemopotĩrã proceso ryepýpe. Malaquías kapítulo mbohapy-pe, umi ciento cuarenta y cuatro mil ojehechauka Leví ra’ykuéra ramo. Leví ra’ykuéra ohechauka umi oĩ va’ekue pe mensajero Moisés ndive, pe vaka óro rehegua pu’aka’ỹme, upéva ohechaukáva pe mymba ra’ãnga.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Ohasávo pe prueba ta’ãnga mymba ñarõva rehegua, ha’e ambue ilustración bíblica mokõiha umi mbohapy prueba apytégui omoheñóiva pe ñemopotĩ rape. Leví ra’ykuéra ohasava’erã upe prueba ojesella mboyve.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Ezequiel capítulos ocho ha nueve-pe oñemombytéva sello, ha’e ambue ta’anga omyesakãva pe ñemopotĩ rape oñepyrũva’ekue 11 jasyporundy 2001-pe. Pe capítulo ocho-pe, umi oĩva Jerusalén-pe ha ipahápe oñesũva kuarahýpe renondépe, ohechauka umi irundy generación Adventismo Laodicense-pegua. Pe capítulo nueve-pe, umi ohupytyva pe sello hasẽ ha py’aro umi mba’e ky’a rehe ojejapóva Jerusalén ryepýpe. Jerusalén ha’e Tupã iglesia.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Umi mbohapy marandu ángel kuéra rehegua avei ohechauka pe ñemopotĩ rape. Ko mbohapy marandu ohechauka peteĩ ñehesa’ỹijo rape mbohapy jepytasópe, ha tekotevẽ umi Leví ra’ykuéra ohasa porã peteĩha ñehesa’ỹijo ikatu hag̃uáicha oike jepe mokõiha ñehesa’ỹijópe. Mbohapyha ñehesa’ỹijo katu ha’e ambueichagua ñehesa’ỹijo, oguerahágui peteĩ prueba oikuaaukáva umi Leví ra’ykuéra ohasa porãpa ra’e umi mokõi ñehesa’ỹijo peteĩha ha mokõiha. Ha’e peteĩ prueba profétika litmus-icha. Pe peteĩha ñehesa’ỹijo ha’e tembi’u rehegua prueba (espiritual ñe’ẽme), ha ojejapo térã ndojehasái herakuãháicha umi Leví ra’ykuéra omoneĩ térã nahániri pe marandu ome’ẽva Espíritu Santo Elías rupive, pe marandu reruhára ombosako’íva tape pe marandu reruhára pe konvénio rehegua renondépe.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Pe versíkulo peteĩha pe kuatiañe’ẽ Apocalipsis-pegua omomba’eguasu pe marandu pohýikue. Ohechauka porã ha ojejapóva voi hag̃ua jaikuaa hag̃ua pe marandu pe mensahéro yvypóra, ojehechaukáva Juan ramo, omondóva umi iglésiape, ome’ẽ hague chupe Gabriel, ha’e ohupyty va’ekue Cristo-gui, ha Cristo katu Túva-gui ohupyty va’ekue avei. Pe marandu Elías rehegua oguereko divinida pokatu; ha omboykéramo peteĩva Juan marandu, térã Elías mba’e, térã pe “ñe’ẽ osapukáiva desiértope”, upéva hína omboyke hag̃ua Jesucristo Revelación.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Pe mokõiha prueba ha’e peteĩ prueba jehecháva, pórke umi Lévi ra’ykuéra ho’upáma rire Elías marandu, oĩva’ekue pe ánhel oguejýva pópe omyesakã hag̃ua yvy ipoder reheve, ha’ekuéra omoneĩma pe metodología bíblica ome’ẽva chupekuéra katupyry oikuaa porã hag̃ua umi ára rechaukaha. Upe metodología oheja umi Lévi ra’ykuérape ohechakuaa hag̃ua umi ára rechaukaha ohechaukaha tupão ha estado oñembojoajuha hína Estados Unidos-pe, oñekumpli hag̃ua pe mymba ra’anga prueba. Iñimportantevéva, umi ára rechaukaha, oñemoĩ jave umi línea sagrada de reforma ryepýpe, ha’e Alpha ha Omega rekove tee, ñepyrũ ohechaukáva paha. Umi línea sagrada de reforma ohechauka Tupã tavayguakuérape tekotevẽha ojapo opa mba’e ikatúva rupi omba’apo hag̃ua joajúpe oñembosako’i hag̃ua hikuái pe sello de Dios-pe g̃uarã.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Upévare, che rayhuetéva, peẽ peñe’ẽrendu haguéicha akóinte, ndaha’éi che renondépe añónte, ha koʼág̃a katu hetave che ndaipóri jave, pembaʼapo pene salvasiõ rehe peẽte voi kyhyje ha ryrýipe. Tupã niko pe ombaʼapóva pende pype, mokõivéva pene rembipota ha pene rembiapo hag̃ua hembipota porãháicha. Pejapo opa mbaʼe ñemurmurỹ ha ñeʼẽjoavyʼỹre; ikatu hag̃uáicha peẽ peiko mbaʼe vaiʼỹre ha marãʼỹme, Tupã raʼykuéra, jejaʼoʼỹre, peteĩ ñemoñare ikarẽ ha ivaíva mbytépe, umíva apytépe peẽ pehesape hag̃ua tesapeicha ko yvy ape ári. Filipenses 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Daniel, Hanatías, Misael ha Azarías, irundy, ohechauka umi Adventista del Séptimo Día oĩva opa rupi ko yvy ape ári, ohechakuaáva 11 jasyporundy 2001 ramo pe jehechaukarã pe ángel oguejyha Apocalipsis dieciocho-gui, ha oiporavo hikuái omoguahẽ hag̃ua pe maná ñemiguáva oĩva ipópe ha ho’u hag̃ua. Pe maná ñemiguáva oje’úta va’erã, apóstol Pablo ohechauka ramoite haguéicha, ohechauka Tupãme (pe maná ñemiguáva), omba’apóva Itavayguakuéra ryepýpe ojapo hag̃ua Hembipota ha Iporã hag̃uáicha chupe. Pablo ohechauka pe marandu rerahaha umi Filadelfiagua peguarã, ha rejeheja hag̃ua imarandu, upéva va’ekue mano. Daniel, Hanatías, Misael ha Azarías ohechauka umi oiporavóva ho’u hag̃ua pe maná ñemiguáva.
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 1:6–8.
Ha umíva apytépe oĩ vaʼekue Judá raʼykuéra apytégui Daniel, Hananías, Misael ha Azarías; ha umi mburuvicha umi eunuco kuéra rehegua omeʼẽ chupekuéra téra pyahu: Daniel-pe omeʼẽ héra Beltesasar; Hananías-pe, Sadrac; Misael-pe, Mesac; ha Azarías-pe, Abed-nego. Ha Daniel oñemoĩ ipyʼapýpe ndojakyʼái hag̃ua ijehe pe tembiʼu mburuvicha guasu rembiʼurãgui, ni pe víno haʼe hoʼúva reheve; upévare ojerure umi eunuco kuéra ruvichápe ani hag̃ua ojakyʼa ijehe. Daniel 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Daniel ohechakuaa ha’e oipotaha ho’u pe marandu oguejyva’ekue yvágagui 11 jasyporundy ary 2001-pe, ha avei ombotove hag̃ua pe marandu ojehechaukáva Babilonia rembi’urã ha i’u hag̃uáicha. Aspenas oiporavo va’ekue mávapa umi Judáygua ipyhy vaekue apytégui ogueraháva’erã mburuvicha guasu renondépe.
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. Daniel 1:4, 5.
Ha pe rréi oñe’ẽ Aspénazpe, umi eunuco ruvichápe, ogueru hag̃ua Israel ra’ykuéragui ciertos, ha avei mburuvicha guasu ñemoñaregui ha umi karai guasu ra’ykuéragui; mitãrusu ndaipóri va’erãva hesekuéra mba’eveichagua vai, iporãva hete hag̃ua, arandu opaichagua arandúpe, katupyryva kuaápe, oikũmbyva ciencia, ha umi ikatúva opyta mburuvicha guasu róga guasúpe; ha ikatu hag̃uáicha oñembo’e chupekuéra caldeo kuéra reko arandu ha iñe’ẽ. Daniel 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Jasegui ñaha’arõ pe cadena de mando ojehechauka hag̃uáicha Apocalipsis capítulo peteĩpe, versículo peteĩme, Nabucodonosor ombo’e vaʼekue Aspénazpe oiporavo hag̃ua umi mitãnguéra ombohováiva pe marandu Isaías omoñeʼẽ vaʼekue Ezequíaspe. Aspénaz ogueraha pe marandu ha upéi omeʼẽ Melzárpe, pe mburuvicha umi eunucopegua. Nabucodonosor ohechauka Túva yvagaguápe; Aspénaz ohechauka Cristope ha Melzar ohechauka Gabrielpe. Aspénaz oikuaa vaʼekue mbaʼe mitãnguérapa oiporavovaʼerã, ha oikuaa vaʼekue Daniel ojapotaha pe decisión hekopete hag̃ua tembiʼu rehegua, mboyve ogueru chupe mburuvicha guasu renondépe.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Ha Tupã omoĩ va’ekue Daniel-pe py’a porã ha mborayhu ryrýpe kambaygua ruvicha renondépe. Ha kambaygua ruvicha he’i Daniel-pe: “Che akyhyje che ruvicha mburuvicha guasúgui, ha’e niko omoĩ va’ekue pene rembi’urã ha pene mba’y’urã; mba’ére piko ha’e ohechátava pene rova ivaiveha umi mitã peneichaguávagui? Upéicharõ peẽ pemoĩta che akã oĩ hag̃ua ñehundi hag̃uáicha mburuvicha guasu renondépe”. Daniel 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Koʼápe Melzar ohechauka umi mbohapy ánhel marandu pegua peteĩha jepyta. Pe peteĩha jepyta hína jañemongyhyje Tupãgui, ojehechaukaháicha Melzar okyhyjégui Nabucodonosórgui. Pe ñeʼẽ hebreo “truth”, oñemoheñóiva oñembyatývo pe peteĩha, pahapyha ha paha letra alfabeto hebreo pegua, koʼã kuatiañeʼẽme yma ojehechaukáma oñete hag̃ua ohechauka umi mbohapy ánhel marandu pegua mbohapy jeporandu rupive jehaʼã rape. Péicha, heta testígo ári oñemopyenda hag̃ua, oñemoĩkuri porã pe peteĩha ánhel marandúpe oĩha opa mbohapy umi mbohapy jehaʼã apytégui, ojehechaukáva umi mbohapy ánhel marandúpe. Pe peteĩha ánhel marandu ojehechauka marandu porã opa árape guarã ramo, heʼiséva haʼeha upe marandu porã peteĩchante Adán ára guive Cristo Jeju Mokõihápe peve.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Ha ahecha ambue ánhel oveve yvága mbyte rupi, oguerekóva pe evangelio opa’ỹva omombe’u hag̃ua umi oikóvape yvy ári, ha opa tetãme, ha ñemoñarépe, ha ñe’ẽme, ha tavayguakuérape, he’ívo ñe’ẽ hatãme: Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhu ha mimbipa; oguahẽma niko hi’aravo jojahárãme g̃uarã; ha peadora pe ojapóva yvága, yvy, para ha yvu ykuéra. Apocalipsis 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Pe peteĩha temimbou marandu rembiapo peteĩha ha’e kyhyje Tupãgui. Pe mokõiha tembiapo ha’e ome’ẽ hag̃ua chupe momba’eguasu, ha pe mbohapyha ha’e og̃uahẽma hague hi’aravo huísio rehegua. Ambue mokõi temimbou marandu ndive ojoajúvo, pe peteĩha temimbou marandu ha’e: “pekyhyje Tupãgui”. Upéi pe mokõiha temimbou marandu omombe’u Babilonia ho’a hague; ha taha’e pe Millerita ñemongu’e pe peteĩha temimbou rehegua, térã pe mbohapyha temimbou ñemongu’épe, pe ñehenói osẽ hag̃ua Babilóniagui ha’e upe tenda ojehechaukahápe Espíritu Santo oñeñohẽha. Upe aravo pukukue jave, taha’e ojehechaukárõ Pyharepyte Sapukái ramo, sapukái hatã ramo, térã ama paha ramo, umi omyasãiva marandu omomba’eguasu Tupãme. Pe mokõiha temimbou marandu ha’e pe tenda Tupã oñemomba’eguasuhápe, ha upe aravo pukukue ogueraha peteĩ ára ha aravo pe huísio investigativo oñepyrũ hague historia Millerita-pe, térã pe kuña reko vai Babilonia-gua huísio oikóva pe apoukapy Domingo rehegua apañuãi guasu jave.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Melzar kyhyje ohechauka peteĩha ánhel marandu, ha upéva omoñepyrũ tembi’u rehegua ñeha’ãrõ pa ára pukukue, pe papapy pa avei ohechaukágui peteĩ ñeha’ãrõ. Melzar he’ívo okyhyjeha mburuvichágui, upéva ha’eva’ekue upeichaite avei Daniel okyhyjéva Tupãgui hetave mburuvichágui, ha omoĩva’ekue ipy’apýpe ani hag̃ua oñemongy’a Babilonia rembi’u reheve. Pe aravo pukukue Daniel ha umi mbohapy kuimba’e hekojojáva ñembopy’aguasu ha ñeha’ãrõrã ha’eva’ekue mbohapy ary, upéicha rupi ohechaukávo umi mbohapy jepytaso peteĩteĩva umi mbohapy ánhel marandupegua.
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. Daniel 1:5.
Ha pe rréi omoĩ chupekuéra peteĩ tembi’u ára ha ára guáva rréi rembi’urãgui, ha pe víno haʼe hoʼúva; upéicha omongakuaa chupekuéra mbohapy áño aja, ikatu hag̃uáicha ipahápe oĩ mboyve pe rréi renondépe. Daniel 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Daniel kapítulo peteĩ ohechauka peteĩha ánhel remimbou ñemombarete, ha upépe oñepyrũ tembi’u rehegua ñehesa’ỹijo, upeva Millerita rembiasakuepe ojehechauka va’ekue pe lívro michĩ ho’úvo. Daniel ha umi mbohapy ojeroviapyréva rehegua pe arange ñehesa’ỹijo oñemohu’ã kuri umi diez ára ñepyrũme, umi mbohapy ary ryepýpe. Diez ha’e peteĩ techaukaha peteĩ proceso de prueba rehegua, ojehechaháicha Israel yma guarépe, omboykérõ guare hikuái pe décima prueba ojehechaukáva Josué ha Caleb remimbou rupive. Avei ojehechauka pe jehasa asy árape iglesia de Esmirna-pe.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ani hag̃ua mba’eve umi mba’e reguerekótavagui rehasa hag̃ua; péina, Aña omomboíta peteĩva pendehegui kárselpe, pejehechaukávo hag̃ua; ha peguerekóta jehasa asy diez ára; eiko hag̃ua jerovia hag̃uáicha pe mano peve, ha che ame’ẽta ndéve tekove akãngao. Apocalipsis 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Smyrna pegua oje’éva’ekue ani hag̃ua okyhyje pe jehechaukaha rehe, pórke okyhyjéramo Tupãgui, Ha’e omyengoviáta iñemomba’eguasu kyhyje peteĩ tekove akã reheve. Upe Tupãgui kyhyje ojehechauka Daniel rembipota rupive okaru hag̃ua pe maná yvagaguáre.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Upéi Daniel he’i Melzarpe, pe mburuvicha eunucokuéra rehegua omoĩ va’ekuépe Daniel, Hananías, Misael ha Azarías ári: Eha’ãmi nde rembiguáikuérape, ajerure ndéve, pa ary pukukue; ha tome’ẽ oréve ñana ra’ỹi roj’u haguã, ha y ro’u haguã. Upéi tojehecha nde renondépe ore rova, ha umi mitãnguéra rova ho’úva mburuvicha guasu rembi’u pehẽngue; ha reikuaa hag̃uáicha, ejapo nde rembiguáikuéra rehe. Upévare ha’e omoneĩ chupekuéra ko mba’épe, ha oha’ã chupekuéra pa ary pukukue. Daniel 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Pe peteĩha prueba vaʼekue okyhyje hag̃ua Tupãgui, ojehechauka haguéicha Melzar ha Daniel odesidi ramo ipyʼapýpe ndojapo moʼãi hag̃ua ijehe kyʼa Babilonia rembiʼu ha ñaneʼẽmeʼẽ reheve. Pe mokõiha elemento pe ángel peteĩha marandupegua haʼe ñameʼẽ hag̃ua Tupãme mborayhuete, ha upéva orrepresenta peteĩ jehechaukaha ojehecháva tembiʼu reko rembiporu rapykuéri. Pa ára diez pahápe, Daniel ha umi mbohapy kuimbaʼe imarangatúva ombotuicha Tupãme ijahechaukápe hete rehegua rupive.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Ha ipahápe umi pa ára rire, haʼekuéra rova ojekuaa porãve ha henyhẽve soʼópe opa umi mitãnguéra hoʼúva ruvicha guasu rembiʼu pehẽngue-gui. Upévare Melzar oipeʼa chuguikuéra pe pehẽngue hembiʼu, ha pe víno hoʼúvaʼerã; ha omeʼẽ chupekuéra legúmbre. Ha koʼã irundy mitãme Tupã omeʼẽ arandu ha katupyry opaichagua jeikuaápe ha arandúpe; ha Daniel oreko hag̃ua entendimiento opaichagua visión ha sueño-pe. Daniel 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Umi irundy mitã ohasa pe peteĩha ñeha’ã tembi’u rehegua, upehína Adán ha Eva ho’apa hague, ha upéva ohechauka peteĩha ñeha’ã Cristo ombohovái va’ekue pya’eete iñemongarai rire. Cristo ñemongarai ha’eva’ekue pe ñemombarete peteĩha marandu rehegua ilínea profética-pe. Upéva omombarete ha omoneĩ pe marandu oñemoherakuãva’ekue “ñe’ẽ osapukáiva desiértope” rupive. Upéi, Daniel ha umi mbohapy hekojojáva ndive oiko haguéicha, Cristo oñeha’ã tembi’u rehegua ári irundypa ára pukukue, Daniel katu pa ary pukukue. Daniel ha Cristo ohechaukava’ekue pe ñeha’ã maná kañymby rehegua oĩva ánhel popegua, oguejýva’ekue 11 jasyporundy, 2001-pe. Mokõi ñeha’ã oúta va’erã Cristo ha Daniel-pe g̃uarã. Mokõiha ñeha’ãme Daniel ha umi mbohapy hekojojáva ombotuicha Tupãme hova resape rupive. Pe ñeha’ã oúva pe tembi’u rehegua rire Cristo-pe g̃uarã avei ohechaukava’ekue glória.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Ha pe aña he'i ichupe: Nde ha'éramo Tupã Ra'y, ere ko ita oiko hag̃ua mbujape. Ha Jesús ombohovái chupe he'ívo: Ojehai: Yvypóra ndovevemo'ãi mbujape añónte rehe, síno opa Tupã ñe'ẽ rehe. Upéi aña ogueraha chupe peteĩ yvyty yvate hag̃ua, ha ohechauka ichupe sapy'aitépe opa umi tetãnguéra ko yvy arigua. Ha aña he'i ichupe: Ko'ã mba'e tuichakue ha iñemimbipa ame'ẽta ndéve; che pópe niko oñemoĩma, ha ame'ẽ umi che aipota hag̃uápe. Nde, upévare, reñesũrõ che renondépe, opa mba'e nemba'éta. Upérõ Jesús ombohovái ha he'i chupe: Ejei che rapykuegui, Satanás; ojehai niko: Ñandejára nde Járape rehayhuetéva'erã ha chupe añoite remomba'e ha remomba'apova'erã. Mateo 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Cristo ohasa rire pe prueba tembi’u rehegua, Satanás upéi oikuave’ẽ chupe opa mburuvicharenda ko yvy arigua “gloria”, ha Cristo katu oiporavo hag̃ua omomba’eguasu opa rréi Rréipe. Adán ha Eva ofalla pe peteĩha prueba-pe, ha pya’evoi oñepyrũ okañy hag̃ua hova kuéra ígo roguépe, ndouhechaukavéigui hikuái Tupã gloria, ojehechaukáva’ekue pe ao tesapépe yma omonde vaʼekuépe. Daniel ha umi mbohapy kuimbaʼe porãitéva ohasa rire pe prueba tembiʼu rehegua, upéi oñemeʼẽ chupekuéra “arandu ha katupyry opa temimboʼe ha arandúpe; ha Daniel oguereko kuaapy opa visión ha kérape.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Ohasa pe mokõiha prueba, ha’éva peteĩ prueba ojehecháva, Melzar omotenondéva. Millerita rembiasakuepe, pe marandu mokõiha ánhel rehegua ohechauka pe joavy umi omoneĩ va’ekue ha umi ombotovéva pe marandu “ñe’ẽ” osapukáiva desiértope, ojehechaukaháicha William Miller rupive. Marandu porãme guare, upérõ pe movimiento Millerita oiko pe hatĩ ojehecháva ha peteĩ añoite añetegua Protestantismo rehegua, ha umi ombotovéva pe marandu ha pe movimiento oiko Roma rajykuéra. Ha’ekuéra oiporavo ho’u hag̃ua pe tembi’u ha hoy’u hag̃ua pe víno Babilonia rehegua, pe lívro michĩva rendaguépe. Mbohapy ary pahápe, Daniel ha umi tekopotĩ ojerahauka Mburuvicha guasu Nabucodonosor renondépe oñehesa’ỹijo hag̃ua.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Ha og̃uahẽvo umi ára paha pe rréi he’i vaʼekue ogueru hag̃ua chupekuéra, upérõ umi eunuco ruvicha ogueru chupekuéra Nabucodonosor renondépe. Ha rréi oñemongeta hendivekuéra; ha opavave apytépe ndojejuhúi avave ojoguáva Daniel, Hananías, Misael ha Azaríaspe; upévare haʼekuéra opyta rréi renondépe. Ha opa mbaʼépe arandu ha kuaapy rehegua, rréi oporandu vaʼekue chupekuéra, ojuhu chupekuéra iporãveha diez jevy opa umi mago ha astrólogo oĩvagui opa iñemimby retãme. Ha Daniel osegi oĩ pe rréi Ciro áño peteĩha peve. Daniel 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Daniel ha umi mbohapy imarangatúva ohasa pe prueba “diez” ára rehegua, ha upe rire ojuhu hikuái chupekuéra iñaranduha “diez” jey hetave opa ambuekuéragui, ohasa rire hikuái ipahápeguáicha examen/prueba.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Daniel capítulo peteĩha ha’e pe ñe’ẽmondo peteĩha angélgui ñe’ẽmombe’upy peteĩha pe lívrope oñembohérava Daniel ha Apocalipsis. Oreko umi característica peteĩchagua pe ángel peteĩha Apocalipsis capítulo catorce-peguáicha. Oñangareko pe añetegua rehe oñemombe’úva peteĩhaite Apocalipsis versíkulo peteĩhape, Nebucodonosor ome’ẽgui peteĩ ñe’ẽmondo Aspenaz-pe, ha upéi ha’e ome’ẽ pe ñe’ẽmondo Melzar-pe, ha upéi pevarã oñeinteraktua Daniel ndive. Pe Túva ome’ẽ peteĩ ñe’ẽmondo Cristo-pe, ha upéi ha’e ome’ẽ pe ñe’ẽmondo Gabriel-pe, ha upéi pevarã oñeinteraktua Juan ndive.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Pe marandu oñembohasáva, ha’éva pe marandu ko’ág̃a ojeipe’áva pe sello-gui, oikuaauka pe Túva oñomongetáva hag̃ua Itupao ndive. Pe mba’e peteĩha pe Túva oiporavóva oikuaauka hag̃ua Itupaope ha’e umi mbohapy ángel rembiporavo’ãme oĩva pe mbohapy jey jeha’ãrã rape. Tupã Ñe’ẽ marandupyrã omyesakã porãiterei ko rape heta marandupyrã rape rupive, ha avei umi Millerigua rembiasakue rupive. Ko’ã añetegua ha’e peteĩ mba’e iñimportantetereíva pe maná kañymbyme, oĩva’ekue pe ángel pópe, oguejy ramo guare 11 jasyporundy ary 2001-pe.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Ndaikatumo’ãi jaike hag̃ua, ha upévare rembohasávo pe mokõiha prueba, nderehasáiramo pe peteĩha prueba. Ko añetegua ojehechauka porãiterei Cristo rembiasakue ha umi Millerita rembiasakuepe. Daniel capítulo mokõiha ha’e pe mokõiha prueba, upéva rehe Hermana White he’i: “ñande destino eterno ojedecidíta.” Ha’e avei he’i kóva ha’eha pe prueba tekotevẽva “jahasa, ñañemboty hag̃ua.” Upéva ko’ág̃a hi’aguĩma opa hag̃uáicha.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Daniel kapítulo mokoĩha rehegua, oñe’ẽ pe mymba ra’ãnga prueba rehe, ha iporãiterei pe kapítulo oñe’ẽ hag̃ua peteĩ ta’ãnga guasu rehe, ha Daniel ohasa porãhaguére añoite pe tembi’u rehegua prueba, ha ojeporavo ha oñeme’ẽ chupe “pa jey” hetave “arandu” ha “kuaa” ikatu hag̃uáicha ohechakuaa upe prueba. Oĩháicha pe ñe’ẽmondo pe prueba rehegua Ellen White jehaipýpe, pe ta’ãnga prueba Daniel kapítulo mokoĩhápe ha’e peteĩ prueba ohechaukáva tekove térã mano rapykuere.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Upévare mburuvicha pochy ha ipochyeterei, ha omanda ojejukapa hag̃ua opa umi arandu Babyloniaygua. Ha pe tembiapoukapy osẽ, ojejukáta hag̃ua umi arandu; ha oheka hikuái Daniel ha iñirũnguéra ojejukáta hag̃uáicha. Daniel 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Oĩ mbovymi ambue mba’e marandu profétikova Daniel aranduka peteĩha kapítulope tekotevẽva ñañembohovái, ha jajapóta ñemotenonde umi mba’épe pe artíkulo oúvape.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ahecha peteĩ aty oñembo’y porãva, oñeñangarekóva ha hatãva, ndohechaukái hag̃ua mborayhu térã ñemoneĩ umi ombotatase hag̃ua pe jerovia oñemopyendáva tetépe. Tupã omaña hesekuéra oguerohorývo. Ojehechauka chéve mbohapy paso—pe ánhel peteĩha, mokõiha ha mbohapyha marandu. He’i pe ánhel che moirũva: ‘Ái pe omýitavape peteĩ ita térã omongu’étavape peteĩ tai ko’ã marandúgui. Ko’ã marandu jeikuaa añetetéva ha’e tekotevẽite. Ánga-kuéra destino oñemboja’o mba’éichapa oñemoguahẽ ha oñemoneĩ hese.’ Upéi ajegueraha jey ko’ã marandu rupive, ha ahecha mba’eichaitépa hepyeterei Tupã retayguakuérape ijehasa. Ojehupyty kuri heta jehasa asýpe ha ñorairõ pohýipe. Tupã ogueraha va’ekue chupekuéra paso a paso, omoĩ meve chupekuéra peteĩ plataforma hatã, ndokýiva ári. Ahecha tapicha kuéra oñemboja pe plataforma rehe ha ohecha porã hapykuerigua pyenda. Oĩva vy’apópe pya’e voi ojupi hi’ári. Ambue katu oñepyrũ ojuhu hag̃ua jejavy pe pyendápe. Ha’ekuéra oipota oñemyatyrõ, ha upéicha ramo pe plataforma iporãve ha oiko va’erãmo’ã pe tavayguakuéra tuichave vy’ápe. Oĩ ojeguejyva’ekue pe plataforma ári oikuaa hag̃ua mba’éichapa oĩ, ha he’i oñemopyenda vaiha. Péro ahecha haimete opavave opyta hatãha pe plataforma ári ha omokyre’ỹ umi oguejy va’ekuépe oheja hag̃ua hembiapo vai je’e; Tupã niko pe Mba’apohára Guasu, ha ha’ekuéra oñorairõ hese. Ha’ekuéra omombe’u jey pe tembiapo hechapyrã Tupã ojapo va’ekue, ogueraha chupekuéra pe plataforma hatãme, ha peteĩ ñe’ẽme omopu’ã hesa yvágare ha ñe’ẽ hatãme omomba’eguasu Tupãme. Upéva omomýi umi oĩ va’ekue oñe’ẽ rei ha oheja va’ekue pe plataforma, ha ha’ekuéra hova ñemomirĩ reheve ojupi jey hi’ári.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«Che jehechauka jey apensa hag̃ua Cristo peteĩha jey ou hague marandu ñemoherakuã rehe. Juan oñemondo Elías espíritu ha pokatupe ombosako’i hag̃ua Jesús rape. Umi omboykéva Juan testimonio ndojeporuporãi Jesús mbo’epykuéragui. Iñemoĩ hag̃ua pe marandu rovái, omombe’úva Ijuvy mboyve, omoĩ chupekuéra peteĩ tenda-pe ndaikatúihápe pya’e oguerovia pe prueba imbaretevéva ha’eha pe Mesías. Satanás omotenonde umi omboykéva Juan marandu ani hag̃ua opyta upépe añónte, síno toho mombyryve gueteri, omboyke ha okurusifika hag̃ua Cristo-pe. Péicha ojapóvo, oñemoĩ hikuái peteĩ tenda-pe ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, ombo’éva’erãmo’ã chupekuéra pe tape ogueraháva pe yvágape pe santuario-pe. Pe [oñembyaipa] hag̃ua pe templo poyvi omhechauka umi judío kuéra sacrificio ha tembiapoukapy ndohupytymo’ãveimaha ñemoneĩ. Pe Sacrificio Guasu oñekuave’ẽma ha oñemoneĩma, ha pe Espíritu Santo oguejýva Pentecostés árape oguerova umi disípulo akãme pe santuario yvy arigua guive pe santuario yvagagua peve, upépe Jesús oike hague Iteégui huguy rupive, oñohẽ hag̃ua Idisípulo kuéra ári Ijehepyme’ẽ porãnguéra. Umi judío katu opyta pytũmbýpeite. Okañy chuguikuéra opa pe tesape ikatúva araka’eve oguereko pe salvación plan rehegua, ha opytave ojerovia hikuái umi isacrificio ha ikuave’ẽ ndovaléivare. Pe santuario yvagagua oipyhyma pe yvy arigua rendague, upéicharõ jepe, ha’ekuéra ndaikuaái mba’eve pe ñemoambue rehe. Upévare ndaikatúi ohupyty hikuái mba’eve Cristo mediación rupive pe tenda marangatúpe.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Heta oĩ vaicha torypa umi hudío rape rehe, ombotovévo ha omosãingóvo Cristo; ha omoñeʼẽvo hikuái tembiasakue imarãʼỹva ñemomirĩ vai rehegua, opensa hikuái ohayhuha chupe, ha ndahaʼemoʼãiha omoneĩʼỹva chupe Pedro ojapo haguéicha, ni omosãingóva chupe umi hudío ojapo haguéicha. Péro Tupã, omoñeʼẽva opa tapicha pyʼa, ogueru peteĩ prueba-pe pe mborayhu Jesús rehegua haʼekuéra heʼíva oguerekóva. Opa yvága omaʼẽ kuri ipyʼaite guive mbaʼéichapa oñemoguahẽ pe marandu peteĩha ánhel rehegua. Péro heta umi heʼíva ohayhuha Jesúspe, ha hasẽva omoñeʼẽvo kurusu rembiasakue, oñembohory pe marandu porã rehegua ijuvy rehe. Upéva rangue oguerohory hag̃ua pe marandu vyʼápe, heʼi hikuái haʼeha peteĩ jejavy. Oñemotĩʼỹ hag̃ua, ndaijaʼéi umi ohayhúva ijechauka, ha omosẽ chupekuéra umi tupão-gui. Umi ombotovéva pe peteĩha marandu ndaikatúi oñepytyvõ pe mokõiha rupive; ha upéicha avei ndojepytyvõi pe sapukái pyharepyte guive rupive, oñemeʼẽva hag̃uáicha chupekuéra oike hag̃ua Jesús ndive jerovia rupive pe tenda imarangatuvévape pe santuario yvagapeguápe. Ha ombotovévo umi mokõi marandu tenondegua, omopytũmbaite hikuái iñakãrapuʼã, ikatu hag̃uáicha ndohechái mbaʼeve tesakã pe mbohapyha ánhel marandúpe, ohechaukáva tape pe tenda imarangatuvévape. Ahecha umi hudío omosãingo haguéicha Jesúspe, upéicha avei umi tupão téra añónte rehegua omosãingo koʼã marandu; ha upévare ndoikuaái tape pe tenda imarangatuvévape, ha ndaikatúi oñepytyvõ Jesús ñemoĩ hag̃ua hese hag̃ua upépe. Umi hudío-icha, oikuaveʼẽva isakrifísio ndovaléiva, haʼekuéra avei oikuaveʼẽ iñemboʼe ndovaléiva pe koty Jesús oheja vaʼekuépe; ha Satanás, ovyʼáva pe ñembotavy rehe, oguereko peteĩ tekotee religioso, ha omboguata koʼã kristiáno heʼíva ijeroviaha apytuʼũkuéra hendápe voi, ombaʼapóvo ipokatu reheve, iséñal reheve ha techaukaha japu reheve, ombohapévo chupekuéra hatã hag̃ua itañuãme.” Early Writings, 258–261.