The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
Pe línea profética oikuaaukáva araka’épa Estados Unidos omoheñói ta’ãnga pe mymbárape ha pe mymbágui oiko upe kuatia térã asta protestantismo rehegua omoheñóivo Cristo ra’ãnga. Upe ñemoheñói ojehechauka porãva Daniel kapítulo diez-pe, Daniel ohecháramo pe espeho omoñepyrũva “marah”, visión. Daniel orrepresenta umi ohecháva Cristo-pe, ha upéicha ojapóvo ha’ekuéra omimbipa Cristo rekokatu. Umi cien cuarenta y cuatro mil, ojerrepresentáva Daniel rupive kapítulo diez-pe, omoheñói Cristo ra’ãnga ipypekuéra, ohecháramo añoite Ikarácter. Ohechávo, oñemoambue hikuái.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
Ta’anga mymba ra’ãnga ohechauka pe mymba, ha pe ta’anga mymba ra’ãnga ñemopyenda hína pe prueba guasu Tupã tavayguakuérape g̃uarã, upéva rupive ojedesidíta hikuái pypuku opa’ỹva pehẽngue. Umi tupao Protestánte oisãmbyhývo Tetã peteĩ rekoha Estados Unidos pe gobierno, omopyendáta hikuái peteĩ ta’anga pe sistema tupao ha tetã rehegua, ohechaukáva pe control ñemohenda pe pokatu papal oiporúva’ekue pe pytyvõ político oñemboyke mboyve. Upe periodo de tiempo peteĩme avei oñemoheñóita Cristo ra’ãnga Itavayguápe ára pahápe. Upéicharõ jepe, oĩ va’ekue Daniel ndive ha ndohechái pe visión, okañy rupi pe visión-gui. Ha’ekuéra ofalla pe prueba ta’anga mymba ra’ãnga ñemopyenda rehegua, ndohejái rupi Cristo ra’ãnga oñeforma ipypekuéra pe tiempo de prueba aja.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
Pe principio espiritual jehecharã rehegua ojejapo ñamañávo peteĩ espéhope ohechaukáva Cristope, ha pe visión “marah” rupi, ha’éva peteĩ visión causativa, pe ta’anga Cristo rehegua espéhope oguenohẽ pe ta’anga Cristo rehegua yvypórape. Peteĩ espého literal ohechauka pe kuimba’e ta’anga omañáva espéhope, péro pe aplicación espiritual pe principio rehegua oguereko variable-kuéra ojoajúva espého rehe. Umi oĩva añoite “ohendúva pe ñe’ẽ, ha ndaha’éi ojapóva,” “ohecha ijehe, ha oho hapére, ha pya’e omboyke mba’eichagua kuimba’e pa ha’e va’ekue.” Ha’ekuéra omaña espéhope ha ohecha añoite yvypóra reko.
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
Ambue aty ojejuhúva “ndaha’éi peteĩ ohendúnteva ha hesaráiva, síno peteĩ ojapóva tembiapo” ohecha Tupã léi; ohecha Cristo pe espéhape. Pe tembiapo ha’e ñantende hag̃ua pe principio de reflexión orekoha peteĩ realidad “natural” ha peteĩ realidad espiritual. Daniel ohechauka umi ojapo vaʼekuépe pe “tembiapo”, pórke umi kapítulo nueve ha diez-pe ohechauka pe tembiapo omoheñóiva pe principio espiritual de reflexión.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
Umi árape che, Daniel, aimekotevẽmbaitéma mbohapy semána pukukue. Ndauʼúi mbuja he’ẽ porãva, ndaikéiri che jurupe soʼo térã víno, ha ndajehemonái mbaʼevéicharõ jepe, ojehu peve mbohapy semána pukukue. Daniel 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Gabriel ome'ẽ vaekue peteĩ ñe'ẽasa mbytéva pe visión capítulo ochopegua rehe Daniel-pe, péro Daniel ndoikuaa porãmbái vaekue opa mba'e.
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
Ha che, Daniel, akangu'ypy ha aikóvo asy mbovymi ára; upe rire apu'ã jevy ha ajapo mburuvicha guasu rembiapo; ha añemondýi pe visión rehe, ha avave ndoikuaái mba'épa he'ise. Daniel 8:27.
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
Hermana White ñanembo’e Daniel oheka hague oikuaa hag̃ua pe marandu ñemyesakãme pe Daniel capítulo ocho pegua, pe Gabriel oguerúva’ekue Daniel-pe capítulo nueve-pe.
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
“Peteĩ pyahu ha ipypukuvéva kyhyje marangatu reheve, Miller osegi oikuaa hag̃ua porãve umi profesía, omoĩvo hese pyharekuéra kompleto ha ára avei oñembohasa hag̃ua ñehesa’ỹijope umi mba’e ko’ág̃a ojehecháva tuichaite mba’éva ha omyakãmbáva opa interés. Daniel capítulo ocho-pe ndojuhúi mba’eve ombohapéva hag̃ua moõ guive oñepyrũva’erã umi 2300 ára; pe ánhel Gabriel, jepe oñemandáva chupe ombojekuaa hag̃ua Daniel-pe pe visión, ome’ẽ chupe peteĩ ñemyesakã ndaipapapáiva añónte. Umi ñembyahýi vaiete oútava’ekue tupão ári oñemyesakã aja proféta visión-pe, hete mbarete oheja chupe. Ndaikatúi véima ogueropu’aka mba’eve hetave, ha pe ánhel oheja chupe sapy’ami. Daniel “ho’a ha hasy mbovymi ára.” “Ha che añemondýi pe visión rehe,” he’i, “ha avave noikuaái kuri upéva.”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Upéicharamo jepe Tupã omandáma vaʼekue Iñeʼẽngahárape: ‘Emoikũmby ko kuimbaʼépe pe visión.’ Pe tembiapoukapy oñemboguata vaʼerãkuri. Ha upévare, iñeʼẽrendu hag̃uáicha, pe ánhel, sapyʼami rire, oujey hag̃ua Daniel rendápe, heʼívo: ‘Koʼág̃a aju romboʼe hag̃ua arandu ha ñemyesakã;’ ‘upévare, eikũmby pe mbaʼe, ha ejepyʼamongeta pe visión rehe.’ Daniel 8:27, 16; 9:22, 23, 25–27. Oĩkuri peteĩ punto iñimportantetereíva pe visión kapítulo 8-pe, ndojehesakaporãi vaʼekue, haʼéva pe oguerekóva relación aravo rehe—pe período 2300 ára rehegua; upévare pe ánhel, oñepyrũjeyvo omyesakã hag̃ua, oñemboguata tenonderãite aravo rehegua tema ári.” The Great Controversy, 325.
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.
Pe kapítulo diez-pe ñamombe’u Daniel oguereko hague ñehesa’ỹijo “visión” rehegua ha “mba’e” rehegua, ha katu Daniel oipota kuri hetave tesakã, upévare omoĩ ikorasõ oikuaa hag̃ua upe ñehesa’ỹijo ha oajuna mokõi pa peteĩ ára. Péicha ojapóvo ha’e ohechauka umi ára pahápeguápe, oikuaáva pe principio espiritual de reflexión, ojehechaukáva pe principio natural de reflexión rupive. Upe ñehesa’ỹijo ojehechauka hembiapokuérape, ha hembiapokue ojehechauka Daniel rupive ramo guarã, oheka hag̃ua peteĩ ñehesa’ỹijo hekopeteva’ekue Ñandejára Ñe’ẽ profético rehe. Pe contraste hesakãva umi okañývagui pe visión-gui ndive ha’e, ndaha’éi hague kuéra oheka peteĩ ñehesa’ỹijo hekopeteva’ekue Ñandejára Ñe’ẽ profético rehe.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Añetegua Ñandejára Ñe’ẽ maranduhára rehegua, Daniel ojehechauka hag̃ua iñembyahýi hag̃ua oikũmby, ha’e pe tesape umi ára pahápe g̃uarã; Daniel niko ohechauka irũrã umi cien cuarenta y cuatro mil-pe. Upévare, Daniel ohechauka peteĩ aty ohekáva oikũmby hag̃ua pe tesape Ñandejára Ñe’ẽ maranduhára rehegua, ojehechaukáva pe prueba paha ramo oñemboty mboyve pe tiempo de gracia. Ko mba’épe, ha’e pe Revelación de Jesucristo ojeipe’áva ojerovia mboyve pe tiempo de gracia, ha avei ha’e pe prueba ojehechaukáva pe mymba ra’anga ñemoheñóiramo.
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
Ta’anga ojeporavóva mymba guasu ra’ãnga rehegua ohechauka hag̃ua peteĩchaite pe proceso rupive mba’éichapa pe mymba guasu ra’ãnga oñemoheñói. Upéva ndaikatúi oñemohu’ã hekopete ndajaikuaa raẽriramo pe mba’e tenondegua pe prueba rehegua, ha’éva pe mymba guasu. Pe mymba guasu voi omopyenda ha ohechauka mba’éichapa pe ta’anga oñemoheñói.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Péro mba’épa pe ‘ta’anga mymbaguasúpe guarã’? ha mba’éichapa oñemoheñóita? Pe ta’anga ojapo pe mymbaguasu mokõi hatĩva, ha ha’e hína peteĩ ta’anga pe mymbaguasúpe guarã. Avei oñehenói chupe mymbaguasu ra’anga. Upévare, jaikuaa hag̃ua mba’éichapa pe ta’anga ha mba’éichapa oñemoheñóita, tekotevẽ jahecha porã pe mymbaguasu voi reko—pe papado.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Pe iglesia ypykue oñembyaírõ guare ojehekýivo pe evangelio isãsóvagui ha omoneĩvo ñembo’e ha jepokuaa pagano-kuérape, okañy chugui Tupã Espíritu ha ipokatu; ha, ikatu hag̃uáicha oguereko ipoguýpe tavayguakuéra conciencia, oheka pytyvõ poder secular-gui. Upévagui osẽ vaʼekue papado, peteĩ iglesia oguerekóva Estado pokatu ipoguýpe ha oipurúva upéva omotenonde hag̃ua hembipota tee, koʼýte ‘herejía’ ñembyasy hag̃ua. Ikatu hag̃uáicha Estados Unidos ojapo pe mymba raʼanga, pe pokatu religioso oñangarekovaʼerã péicha gobierno civil rehe, ikatu hag̃uáicha Estado autorida avei toipuru pe iglesia omohuʼã hag̃ua hembipota tee.” The Great Controversy, 443.
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
Ikatu hag̃uáicha “jaikuaa mba’éichapa pe ta’ãnga ha mba’éichapa oñemoheñóiva’erã, tekotevẽ jaikuaa porã pe mymba voi rembiapo rechaukaha—pe papado.” Pe mymbaite hína omopyendáva pe visión oikóva prueba ramo umi ára pahápe, ha upéva ojejapóva pe gracia ára oñembotýta mboyve. Daniel oikuaa vaʼekue pe visión ha pe mbaʼe.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Mbovy ára Ciro, rréi Pérsiagua, oñembyesakã peteĩ mba’e Daniel-pe, hérava Beltesasar; ha pe mba’e añete vaekue, péro pe ára oñemohendáva ipuku vaekue; ha’e oikuaa pe mba’e, ha oreko entendimiento pe visión rehe. Daniel 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
Pe visión ha’e pe visión “mareh” rehegua mokõi mil trescientos ary rehegua. Pe “mba’e” ha’e ñe’ẽ hebreo “dabar”, he’iséva “ñe’ẽ”. Pe ñe’ẽ peteĩchagua (“dabar”) oñembohasáva “mba’e” ramo pe peteĩha versíkulope, oñembohasa “asunto” ramo pe kapítulo nueve, versíkulo veintitréspe.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Ha che añembo’e aja gueteri, pe kuimba’e Gabriel, ahecháva’ekue ñepyrũrã pe visión-pe, oúvo pya’eterei ovevévo, opoko cherehe ka’aru ñekuave’ẽ jave. Ha’e chembo’e ha oñe’ẽ chendive ha he’i: Daniel, ko’ág̃a aju rombo’e hag̃ua reikuaa ha rentende hag̃ua. Nde ñembo’e ñepyrũmbýpe osẽ pe tembiapoukapy, ha aju rohechauka hag̃ua; rehayhuetereígui. Upévare, eikuaa porã pe ñe’ẽ, ha ejepy’amongeta pe visión rehe. Daniel 9:21–23.
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
Gabriel ou Daniel rendápe ouúvo Daniel ñembo’épe ñembohovái hag̃ua, upéva ojoajúva pe tesape arandupy Daniel oguerovaekue oikuaa rire ha’e oĩha peteĩ ñembyaty’ỹme ojehechaukáva Levítico mokõipa poteĩme oñemosarambíva rupive.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Ha’e oisã peteĩha áñope che, Daniel, aikuaa vaʼekue kuatiakuéra rupi mboy áñopa, Ñandejára ñeʼẽ ouhaguéicha maranduhára Jeremíaspe, oikopataha setenta áño Jerusalén ñehundipápe. Daniel 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Pe ñembiguái Jeremías ohechauka vaʼekue ogueraha Daniel-pe pe ñembiguáipe “siete tiempo” héravape, Moisés omoĩvaʼekue kuatiare, ha upéva mokõivéva peteĩ “ñeʼẽmeʼẽ” ha peteĩ “maldición.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ha, opa Israel rembiapo vai nde léi rehe, ojei hag̃uáicha upégui ani hag̃ua ohendu nde ñeʼẽ; upévare pe ñeʼẽ vai ou hag̃ua ore ári oñeñohẽ ore ári, ha pe ñemeʼẽ asy ojehai vaʼekue Moisés, Tupã rembiguái, léipe, ore rembiapo vai rupi hendive. Haʼe omboaje hemiandu vaʼekue, heʼi vaʼekue ore rehe ha ore huéskuéra orehuʼã vaʼekue rehe, oguerúvo ore ári peteĩ mbaʼe vai tuicha; yvága guýpe opavave rupi niko ndajajuhúi ojejapóva Jerusalén rehe ojejapo haguéicha. Ojehaiháicha Moisés léipe, koʼã mbaʼe vai opaite ou ore ári; upéicharõ jepe ndorojeruréi ñandejára ore Jára renondépe, jaheja hag̃uáicha ore rembiapo vai ha jaikuaa hag̃ua nde añetegua. Daniel 9:11–13.
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
Jeremías ha Moisés mokõi testígo rehe, Daniel oikuaa pe ñehundi oguerúva’ekue Jerusalén ári ha’eha “pe ñe’ẽ vai” “Moisés rehegua” oñeñohẽmava’ekue Israel yma guaré ári. Hermana White oñe’ẽ Jeremías rembiapokue rehe “testimonios a la iglesia” ramo, ha ko mba’épe ojehechauka Jeremías ha’eha pe Espíritu de Profecía umi ára pahápeguápe; péva rehe ae, umi “testimonios a la iglesia” umi ára pahápe ha’e ko mba’eite. Jeremías orrepresenta pe Espíritu de Profecía ha Moisés orrepresenta pe Biblia.
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.
Daniel ohechauka umi ára pahapegua oikũmbyvape umi mokõi testígo rupive ha’ekuéra oñemosarambihague, ha oikũmbyvape la Biblia ha Espíritu de Profecía rupive oñemombáy hague, Daniel oikuaahaguéicha ha’e (ha’ekuéra) oĩhague ñeñapytĩmbýpe, ha pe ñeñapytĩmby ojehechaukahague Tupã Ñe’ẽ marangatúpe, marandupyrãme.
The experience of God’s last-day people is the experience of the ten virgins.
Tupã rapykuéri ára pahápe oĩva tavayguakuéra rembiapokue ha’e umi pa virhina rembiapokue.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez vírgenes rehegua Mateo 25-pegua avei ohechauka porã umi Adventista retãygua experiencia.” The Great Controversy, 393.
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
Pe parábola de las diez vírgenes pe “tiempo de demora” ohechauka pe peteĩcha despertar Daniel rehegua capítulo nueve-pe. Mokõi testígo oñemomarangatúva rehe añetehápe, Daniel ohechakuaa ikatu hag̃uáicha hekove pukukue ha’e hague peteĩ profecía específica oñemboguapýva Ñandejára Ñe’ẽme. Upe profecía ombohape Daniel-pe pe pohã oñeikotevẽva, ikatu hag̃uáicha Daniel oñembosako’i umi mba’e oikótava hese pe capítulo oúvape voi. Péicha avei, umi Millerita omboajevy ramo pe parábola de las diez vírgenes, tekotevẽ avei oñemombáy chupekuéra ohechakuaa hag̃ua pe ñembyasy peteĩha ha pe demora ogueru hague chupekuéra oke hag̃ua. Opavave proféta orepresenta umi ára pahápe.
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
Daniel ha umi Millerita-kuéra ñemombáy ha’e mokõi testígo peteĩ ñemombáy rehegua umi cien cuarenta y cuatro milpe umi ára pahápe.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“Jesús ha opaite yvágapegua ehérsito ohecha poriahuvereko ha mborayhúpe umi, vy’aitépe oha’arõmbaitéva’ekue ohecha hag̃ua Pe ojehayhúva iñe’ẽme’ẽme. Umi ánhel kuéra ojerejere hikuái ijerére, omombarete hag̃ua chupekuéra iñehovasa’ỹ ára jave. Umi omboykéva’ekue oguereko hag̃ua pe marandu yvagágui ouva’ekue, opyta pytũmbýpe, ha Tupã pochy hendy hendýva’ekue hesekuéra, ndojaposéigui oguerohory pe tesape Ha’e ombouva’ekue chupekuéra yvágagui. Umi jerovia hag̃ua opytáva, oñembotavýva’ekue, ndoikuaáiva mba’érepa ijára ndouíri, noñemombyrýi pytũmbýpe. Jey ojereraha chupekuéra ijyvyra marangatu kuérape ohekávo umi ára profetikuéra. Ñandejára po oñemboyke umi papapykuéragui, ha pe jejavy oñemyesakã. Ohecha hikuái umi ára profetikuéra oguahẽha 1844 peve, ha pe prueba peteĩchagua ha’ekuéra oguerúva’ekue ohechauka hag̃ua umi ára profetikuéra opa hague 1843-pe, ohechauka avei opa va’erãha 1844-pe. Tesape Tupã Ñe’ẽgui omimbi hikuái henda rehe, ha ojuhu peteĩ aravo oñembotardáva—‘Jepe itarĩ [pe visión], eha’arõ chupe.’ Mborayhúpe Cristo pya’eju rehe, ha’ekuéra ndohechakuaái pe visión itarĩha, oñemoĩva’ekue ojehechauka hag̃ua mávapa añetehápe oha’arõva. Jey oguereko hikuái peteĩ aravo rehegua punto. Upéicharamo jepe, ahecha heta hesekuéra ndaikatuiha opu’ã pe iñembyasy pohýigui oguereko hag̃ua upe kyre’ỹ ha mbarete ohechaukava’ekue ijeroviápe 1843-pe.” Early Writings, 236.
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
Ñe’ẽnga rupi oñembopajeháicha, umi Millerita-kuéra “ndohechakuaái kuri pe visión ojepytasoha,” ha upéi “jey” “oguatahague jey hikuái iBiblia-kuérape oheka hag̃ua umi ára profétikova. Ñandejára po ojeipe’a umi papapýgui, ha pe jejavy oñemyesakã.” Daniel-pe ojegueraha kuri Biblia-pe ha “Ñandejára po” ojeipe’a “umi ára profétikogui,” ha Daniel, ojapóva ramo, ndaha’éi peteĩ ohendúvante, jerovia kyre’ỹme ohechauka rire ontendeha Jeremías ha Moisés marandu, omboaje hag̃ua umi ñe’ẽmondo oñeme’ẽva Levítico mokõipa poteĩ-pe, avei pe pohãno ha pe solución Tupã retãygua isarambipa rehegua, upérõ pe “ñemyesakã” oñeme’ẽ Daniel-pe.
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
Umi cien cuarenta y cuatro mil omyenyhẽ vove pe tiempo de espera pe parábola rehegua, iñehundipaite ha iporãvéva ñemyenyhẽme umi ára pahápe, ojapóta hikuái upéva peteĩ tiempo pukukue jave “mymbajára ra’anga ñemoheñói” ha’éva iñepyrũrã guasu.
We will continue these thoughts in the next article.
Ko’ẽrõgua artículope ñambosako’i hag̃ua ko’ã ñemimo’ã.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
“‘Hi'a ojekuaávo yva, pya'e omboja pe kyse guasu, pe mbytyrã og̃uahẽma rupi.’ Cristo oha'arõ añete py'aro ykére oñemboyke hag̃ua Hae voi ijechauka hag̃ua Itupãópe. Oñemoha'ãnga porãmbávo Cristo rekokatu ipypekuéra, upérõ Hae oúta ogueraha hag̃ua chupekuéra imba'erã tee ramo.” Christ’s Object Lessons 69.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Ñentendekuaa vai rehegua Tupã rehegua pytũ omama’ẽva ko yvy ape ári. Yvyporakuéra okañy hína iñemoarandu Heko rehe. Ojejavy hese ñentendekuérape ha oñembohasy hese he’isévape. Ko áraitépe oñemomaranduva’erã peteĩ marandu Tupãgui, peteĩ marandu omyesakãva ijeheguiete ha osalváva ipokatu rupi. Ojekuaaukava’erã Heko. Ko yvy ape pytũme oñehẽva’erã Iglória resape, iporãmimi resape, iporiahuvereko ha añetegua resape.”
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
“Kóva hína pe tembiapo ohechaukáva proféta Isaías koʼã ñeʼẽme: ‘Nde Jerusalén, reguerúva marandu porã, ehupi nde ñeʼẽ mbarete reheve; ehupi, ani rekyhyje; ere Judá tavaguasukuérape: Péina penendejára! Péina, Ñandejára Tupã outa po mbarete reheve, ha ijyva oisãmbyhýta hese; péina, hembyatypyre oĩ hendive, ha hembiapo henondépe.’ Isaías 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Umi oha’arõva pe Novio ou hag̃uã, he’íva’erã tavayguakuérape: ‘Pema’ẽ pende Járare.’ Pe ipaháva tesape poriahuvereko rehegua, pe ipaháva marandu poriahuvereko rehegua oñeme’ẽva’erãva ko yvy ape ári, ha’e hína peteĩ jehechauka Hembiayhu rekove rehegua. Tupã ra’ykuéra ohechauka va’erã Iglória. Ijeheguiete rekovépe ha hekópe oikuaauka va’erã mba’épa Tupã gracia ojapo hesehápekuéra.” Christ’s Object Lessons, 415.