The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Umi versíkulo once ha pakõi-pe pe téma ha’e pe ñembopu ha ñehundi pe mburuvicha yvýgui surgua rehegua, ha upéicha avei pe ipahapegua ñembopu ha ñehundi Estados Unidos rehegua oñerrepresentáva pe mburuvicha guasu pahápe versíkulo mokõihápe, ha’éva pe dragón pu’aka rembiapohára yvy arigua pahapegua; ha pe Naciones Unidas pe ipahapegua ñembopu ha ñehundi oñerrepresentáva versíkulo mbohapy ha irundy-pe. Versíkulo po guive porundy peve orrepresenta pe tembiasakue pe pu’aka papal rehegua ary 538 guive 1798 peve. Ary 538 ohechauka pe pu’aka ñeme’ẽ pe pu’aka papal-pe, ary 1798 ohechauka pe herida mortal pe papado rehegua, ha upévare versíkulo po guive porundy peve orrepresenta pe ipahapegua ñembopu ha ñehundi pe mymba rehegua. Versíkulo diez ohechauka ary 1989-pe pe ñehundi pe mburuvicha yvýgui surgua rehegua, oñerrepresentaháicha pe Unión Soviética yma guarépe.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Mayma tetã oikéva’ekue tembiasakue renda guasúpe oñemoneĩ kuri ojagarra hag̃ua hendaguã ko yvy ári, ojehecha hag̃ua oguerekótapa hembiaporãrã ‘Pe Oñangarekóva ha Pe Marangatu’ he’íva. Marandu porã ohechauka porã kuri mba’éichapa opu’ã ha ho’a umi mburuvicha guasu tetãnguéra ko yvy arigua—Babilonia, Medo-Persia, Grecia ha Roma. Peteĩteĩ ko’ãva rehe, ha avei umi tetã ipokãvéva rehe, tembiasakue ojerejey jevy. Káda peteĩ oguereko imba’ejerure aravo, káda peteĩ ofalla, ijeguaka oñembogue, ipokatu opa, ha ambue oguereko hendaguã....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Oñembo’e hag̃ua tetãnguéra ñemopu’ã ha ñehundi rehegua ojekuaaháicha Ñandejára Ñe’ẽ Marangatu kuatiakuéra ryepýpe, haʼekuéra oikuaa vaʼerã mbaʼeichaitépa ndovalei pe mimbipa okáguinte ha arapyguáva. Babilonia, opa imbarete ha imbaʼeporãite reheve, ko yvy arakaʼeve ndohechavéiva upeichagua guive, pe mbarete ha pe porãite upe árape oikovévape g̃uarã ojehecha vaʼekue ipyta mbaretetaha ha are hag̃ua, mbaʼeichaitépa opaite hag̃uáicha ohasáma! “Kapiʼi potýicha” oñehundi. Péicha oñehundi opa mbaʼe ndorekóiva Tupãme iñepyrũrã. Upe oñembojoajúva añoite Iñeʼẽme ha ohechaukáva Heko ikatu opyta. Iprincipiokuéra añoite hína umi mbaʼe ñane mundo oikuaáva añetehápe imbarete ha ndaijereívaiha.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Umi versíkulo once ha doce ohechauka pe mburuvicha yvy gotyo pegua pu’aka paha ha ho’a paha, ojehechaukaháicha Rusia rehe. Umi versíkulo trece guive quince peve ohechauka Estados Unidos pu’aka paha ha ho’a paha. Pe mombe’upy profétiko tuichakue capítulo once peg̃ua oñemopyenda pe mburuvichakuéra pu’aka ha ho’a rehe. Pe estudiánte profesía rehegua ohechakuaava’erã ko añetegua, ikatu hag̃uáicha oguereko michĩmínte jepe posibilidad omboja’o porã hag̃ua pe marandu profétiko capítulo once pegua.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Pe perspectiva fundamental Daniel kapítulo once rehegua ningo oĩha pype ta’ãngamýi jevy jevýva umi mburuvicha guasu retãnguéra ojepu’ãha ha ho’aha rehegua. Hermana White he’i jave: “Upéicha oñehundi pe mburuvicha guasu Medo-Persia, ha umi mburuvicha guasu Grecia ha Roma”, ha’e ohechauka “Grecia” ramo pe dragón, “Roma” ramo pe mymba, ha “Medo-Persia” ramo pe maranduhára japu. Ha’e ohechauka pe pahaite ojepu’ã ha ho’a pe pahaite mburuvicha guasu yvy arigua rehegua, ojejapóva pe dragón, pe mymba ha pe maranduhára japu rehe, umíva oñepyrũva ijepu’ã pe léi domingo guive ha ogueraháva ko yvy pukukue Armagedón peve, oñemboguapývo Apocalipsis 16:12–21 ñemohu’ã. Ha’e ombohape Tupã tavayguakuérape “umi tetãnguéra ojepu’ã ha ho’a rehe, ojehechauka hag̃uáicha Marandu Marangatu kuatiakuérape” ramo pe techapyrã ojeporavova’erã ikatu hag̃uáicha “oñemoarandu mba’éichapa ndahepyetei pe mimbipa okápeguánte ha yvypóra arigua.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Pe mba’ére tekotevẽ “jaikuaa hag̃ua mba’eichaitépa ndovaléi pe mimbipa okáguinte ha yvy arigua,” ha’e hag̃uáicha ñantende porãve opa mba’e oñehundiha “ndorekóiva Tupãme iñopyendaha ramo.” Upévare, tekove térã ñemano rehegua peteî mba’e decisivo hína jaguereko térã ndajaguerekói Tupãme ñande ñopyendaha ramo. Upe punto guive pe pensamiento ñemongakuaápe, Hermana White upéi omyesakã mba’épa he’ise jaguerekoha Tupãme ñande ñopyendaha ramo, he’ívo: “Pe añónte oĩva ojoajúva Hembipotáre ha ohechaukáva Ikarakter, ikatu oikove hag̃ua.” Ha’e ramóma omyesakã opa mba’e ndopyendáiva Tupã ñopyendáre oñehundiha, ha pe mokõi hendáicha oñemboheko pe oñemopu’ãva ñopyenda ári ha’e pe mba’e “ojoajúva Hembipotáre,” ha pe “ohechaukáva Ikarakter.” Ikarakter ha’e Iñopyendaha.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Upéi, pe párrafo ñeʼẽpaha pahaitepe, haʼe heʼi kóicha: “Iprincipio-kuéra haʼe umi mbaʼe añoite oñemopyendáva mbaretehápe ko ñande mundo oikuaáva.” Tupã reko tee haʼe iprincipio-kuéra, ha iprincipio-kuéra ohechauka heko tee. Tekove térã mano rehegua mbaʼe hína mbaʼéichapa yvyporakuéra oñemoirũ Tupã ndive opa mbaʼe pyenda ramo. Che amoneĩ Daniel kuatiañeʼẽ akã 11 pegua ypykue ñemopyenda oñemopuʼãha tetãnguéra osẽ ha hoʼa hag̃ua rembiasakue ári. Oĩ peteĩ jehasaipyre ñanemboʼéva Espíritu Santo ñandéve mbaʼéichapa tekotevẽ jahecha porã peteĩichagua estudio.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Oĩ peteĩ estudio tembiasakue rehegua ndaikatúiva oñembojere vai. Tembiasakue marangatu vaʼekue peteĩva umi estudio apytégui maranduhára kuéra mboʼehaópe. Pe registrope Ijapopykuéra tetãnguéra ndive rehegua, oñemohenda Jehová pyporakuéra. Upéicha avei ko árape ñahesaʼỹijo vaʼerã Tupã rembiapo tetãnguéra yvy arigua ndive. Jahecha vaʼerã tembiasakuépe profesía ñembopaje, ñaikuaaukuaa vaʼerã Providencia rembiapo umi tuicha movimiento reformador-pe, ha ñantende vaʼerã mbaʼéichapa umi mbaʼe oikóva oñemotenonde oñembyaty aja tetãnguéra pe conflicto paha guasúpe pe controversia guasu rehegua.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Peteĩ ñemoarandu oñembosantifikáva tembiasáre rehegua ojehechakuaa ramo oñehesa’ỹijóvo Tupã rembiapo yvy arigua tetãnguéra ndive, ha avei Tupã ome’ẽva’ekue iñangarekópe ogueraháva Iñemohenda jey ñemongu’e hag̃ua; upévare, peteĩ tembiasakue oñembosantifikáva oguereko peteĩ línea oñemoarandúva okapeguáva ha ambue hyepypegua. Tembipota ojeporúvo tembiasakue oñemombarete hag̃ua Tupã Ñe’ẽ profético ha’e jaiporu hag̃ua pe tembiasakue profética ikatu hag̃uáicha “jaikũmby umi mba’e oikóva ñemotenondépe, tetãnguéra oñembyaty ha oñeñemohendávo pe joavy guasu paha hag̃ua.” Pe párrafo mboyvegua Sister White-gui oñenohẽ peteĩ ñemyesakã hesakãiterei va’ekuégui pe tekotevẽ rehegua oñemopu’ã hag̃ua peteĩ modelo profético tembiasakue sagrado rehegua, oñemopyendáva pe estructura ypykue rehe ojehechaukáva umi mburuvichakuéra “opu’ã ha ho’a” rupi.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Peteĩ ñembosako’ípe tembiapo cristianorã, heta oimo’ã tekotevẽha ojeguereko peteĩ tuicha arandu jehaipyre histórico ha teológicogua rehegua. Ha’ekuéra oguerovia ko arandu oipytyvõtaha chupekuéra ombo’évo pe evangelio. Péro ijesareko mbarete umi tapicha remiandu rehe ojapo hag̃ua ñehesa’ỹijo hasýva ogueru hag̃ua ikangy peve hembipota ministeriope, imbarete’ỹve rangue. Ahechávo arandukakuéra henyhẽha volúmenes pohýi jehaipyre histórico ha teológico arandúgui, che apensa: Mba’érepa oñemombo pirapire upe ndaha’éiva mbujape? Juan kapítulo 6 he’i ñandéve hetave mba’e ikatúvagui jajuhu ko’ãichagua tembiapópe. Cristo he’i: ‘Che ha’e pe Mbujape Tekove rehegua; pe ouva che rendápe araka’eve ndijuhumo’ãi ñembyahýi; ha pe ogueroviáva che rehe araka’eve ndijuhumo’ãi yuhéi.’ ‘Che ha’e pe Mbujape Oikovéva oguejýva yvágagui: oiméramo avave ho’u ko Mbujape, oikovéta opa ára g̃uarã.’ ‘Pe ogueroviáva che rehe oguereko tekove opa’ỹva.’ ‘Umi ñe’ẽ che ha’éva peẽme, umíva espíritu ha tekove.’ Juan 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Oĩ peteĩ estudio tembiasakue rehegua ndaha’éiva ojeja’ova’erã. Tembiasakue marangatu va’ekue peteĩva umi estudio apytégui maranduhára kuéra mbo’ehaópe. Pe jehaipyre hembiapokue rehegua tetãnguérape oñehapykueho Jehová pypore. Upéicha avei ko árape ñamoneĩva’erã Tupã rembiapo tetãnguéra yvy arigua ndive. Jahechava’erã tembiasakuépe marandurã ñemboaje, jaikuaaporãva’erã Providencia rembiapo umi movimiento tuicháva ñemyatyrõ rehegua, ha ñantendeva’erã mba’éichapa oñemotenonde umi mba’e oikóva tetãnguéra ñembyatype pe ñorairõ paha hag̃ua pe ñorairõ guasu joavy rehegua.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
Koʼãichagua estudio omeʼẽta ñandéve peteĩ jehecha tuicháva ha henyhẽva tekovére. Oipytyvõta ñandéve ñantende hag̃ua peteĩ mbaʼe umi joaju ha jekytĩ oñondive rehegua, mbaʼeichaitépa hechapyrãite ñañembojoaju oñoondive pe tykeʼykuéra guasuetépe, tekohápe ha tetãnguéra apytépe, ha mbaʼeichaitépa tuichaitépe peteĩva jejopy ha ñemomirĩ ogueru hag̃ua ñehundi opavavépe.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
“Ha katu tembiasakue, ojehupytyháicha jepi, oñangareko yvypóra rembiapo guasúre, iñorairõme ipu’akapávare, ha heko porãre og̃uahẽvo pokatu ha tuichakuépe. Ñandejára rembiapo yvyporakuéra apytépe ndojehechakuaavéima. Sa’ieterei oĩ ohesa’ỹijóva mba’éichapa oñemoañete Ijehupytyrã tetãnguéra jeupu ha ho’a rupi.”
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Ha, tuichaite peve, teología, oñehesa’ỹijóva ha oñembo’évaicha, ndaha’éi mba’eve ambuéva peteĩ kuatiañe’ẽ yvypóra ñemoarandu hag̃uántegua rehegua, oservíva añoite ‘omopytũ hag̃ua consejo ñe’ẽnguéra arandu’ỹre rupive.’ Heta jey pe mba’érepa oñembyaty ko’ã heta aranduka ndaha’éi tuichaiterei peteĩ tembipota oñehupyty hag̃ua tembi’u akã ha ánga peguarã, síno peteĩ ñemomba’eguasuse ojekuaa hag̃ua filósofo-kuéra ha teólogo-kuéra rehe, peteĩ tembipota oñepresenta hag̃ua cristianismo tavayguakuérape ñe’ẽ arandúva ha proposición-kuéra rupive.
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Ndaipóri opaite umi aranduka ojehaíva ikatu hag̃uáicha oservi tekove marangatu rembiapópe. ‘Peikuaa Chehegui’, he’i pe Mbo’ehára Guasu, ‘peguereko che júgo pende ári’, ‘peikuaa che py’aguapy ha che ñemomirĩ.’ Penemandu’a jerovia arandúre ndopytyvõmo’ãi peẽme peñe’ẽ hag̃ua umi ánga oñehundíva oikotevẽgui pe mbuja tekove rehe. Pende estudio ko’ã aranduka rehe, peheja hína chupekuéra ojapyhy hag̃ua pe tenda umi mbo’epy ojejapóva peẽ peikuaava’erãva Cristo-gui. Umi mba’e osẽva ko estudio-gui reheve, umi tavaygua noñemongarúi. Sa’i eterei umi jehekaha omokane’õiterei va’ekue pe akãme ome’ẽva upe oipytyvõtava peteĩme oiko hag̃ua tembijokuái porã ángakuérape g̃uarã.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Pe Salvador ouju ‘omoherakuã hag̃ua marandu porã mboriahúpe guarã.’ Lucas 4:18. Iñembo’épe ha’e oiporu vaʼekue ñeʼẽnguéra isãsovéva ha taʼãngamýi hesakãvéva. Ha he’i hína voi: ‘ha tavayguakuéra ohenduse chupe vyʼápe.’ Marcos 12:37. Umi ohekáva ojapo hag̃ua Hembiapo ko árapegua oikotevẽ peteĩ arandupy pypukuvéva umi mboʼepy haʼe omeʼẽ vaʼekue rehe.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Pe Tupã oikovéva ñeʼẽ haʼe opaite tekomboʼe apytépe pe yvatevéva. Umi ombaʼapóva tavayguakuérape guarã tekotevẽ hoʼu pe mbuja tekove rehegua. Kóva omeʼẽta chupekuéra mbarete espiritual; upéi oĩta oñembosakoʼi porã hag̃uáicha ombaʼapo hag̃ua opaichagua tapichándive.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Hermana White omyesakãve pe oikuaáva Tupã pu’aka rembiapo omoĩvo mburuvichakuérape ha omboguévo mburuvichakuérape, pe mburuvicha oiporavóva rehegua, ha’eha pe filosofía añetetéva tembiasakue ñehesa’ỹijo rehegua.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Umi tetãnguéra rembiasakuepe, Tupã Ñe’ẽ mbo’eha ikatu ohecha Tupã marandu’ẽ oñekumpliha literalmente. Babilonia, ipahápe oñembyaipa ha oñehundi rire, opáma oikóvo, iporãveha ha iporãite jave iguýrava’ekue umi mburuvichakuéra ohechágui ijehekuéra oĩha ijeheguiete Tupãgui, ha ombohéra hag̃ua huvicha guasu retã mimbipa yvypóra rembiapokue ramo. Medo-Persia poguýpe oguahẽ yvagapegua pochy, upépe Tupã léi oñembohasa asy rupi py guýpe. Ñandejára kyhyje ndaipóri va’ekue hetaiterei tavayguakuéra korasõme. Teko añáme, tupãre ñe’ẽvai, ha teko vaikue opu’ã ha ojeporu. Umi tetãnguéra ou va’ekue hapykuéri ivaivéve ha oñembyaipavéva gueteri; ha ko’ãva ho’a ohóvo, michĩvévo ha michĩvévo teko porã ha tekokatu rape ári.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Pe mbarete oiporúva opaite mburuvicha ko yvy ári ou Yvágagui; ha mba’éichapa ha’e oiporu upe pokatu oñeme’ẽ va’ekue chupe, upévare odepende isẽporã. Káda peteĩme pe Ñangarekoha divíno ñe’ẽ he’i: ‘Che romoku’akuã nde rete rehe, jepe nde nereikuaái Chéve.’ Isaías 45:5. Ha káda peteĩme umi ñe’ẽ oñe’ẽ va’ekue yma Nabucodonosórpe ha’e tekove mbo’epy: ‘Eheja nde angaipa tekojoja rupive, ha nde rembiapo vai imboriahúvare reikuaaukávo poriahuvereko: ikatu hag̃uáicha ipukuve nde py’aguapy.’ Daniel 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“Oikuaa hag̃ua ko’ã mba’e,—oikuaa hag̃ua pe ‘tekojoja omomba’eguasu tetãme’; pe ‘guapyha mburuvichaguasu rehegua oñemopyenda tekojoja rehe’, ha ‘oporojokopytyvõ hag̃ua poriahuvereko rupive’; ohechakuaa hag̃ua ko’ã principio rembiapo iñemoherakuãme pe Ipu’aka rehegua, ha’éva pe ‘oipe’áva mburuvichakuérape, ha omoĩva ambuépe’,—kóva hína hesa’ỹijo hag̃ua tembiasakue filosofia. Proverbios 14:34; 16:12; 20:28; Daniel 2:21.”
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Ñandejára ñeʼẽme añoite ojehechauka hag̃ua kóva hesakã porã hag̃uáicha. Koʼápe ojehechauka mbaʼéichapa tetãnguéra mbarete, tapichakuéraicha avei, ndojejuhúi umi oportunidad térã umi medio haʼetévape ojapóva chupekuéra ndaikatúiva oñemano; ndahaʼéi ojejuhúva iñemombaʼeguasúpe. Ojehaʼã hag̃ua katuete haʼekuéra mbarete, oñemedi hag̃ua hekojerovia rupi omohuʼã hag̃ua Ñandejára rembipota.” Profetas y Reyes, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Pe tema ojejuhúva umi versíkulo once ha doce-pe ha’e hína pe ñemopu’ã ha pe ho’a hag̃ua mburuvicha yvýpeguáva sur pegua, ha katu iñimportantevéva, umi versíkulo ohechauka pe oñembotýva umi cien cuarenta y cuatro mil, ha pe mokõiha umi mbohapy prueba apytégui oñepyrũva’ekue pe ára paha jave ary 1989-pe, ojehechaukaháicha versíkulo diez-pe.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Upéva jehechakuaa Daniel-pe león kuéra itakuápe, umi mbohapy kuimba’e imarangatúva tatatĩ renda ryepýpe, Daniel ha umi mbohapy kuimba’e imarangatúva oñembo’évo oikuaa hag̃ua Nabucodonosor kérape ta’anga mymbaguasu rehegua, kapítulo mokõihápe, Daniel oñembo’évo pe ñembo’e Levítico mokoĩpa seis rehegua kapítulo porundyhápe, umi arandu oikuaáva pe kuaapy hetaveha, Josué oñeipe’áramo ipekádo Zacarías kapítulo mbohapyhápe, Zorobabel kapítulo irundyhápe, José oiko Egipto-pe mokõiha mburuvicháramo, umi temimbo’e koty yvate gotyope pa ára pukukue Pentecostés mboyve, umi Millerita Exeter táva aty kampaméntope, Lázaro omotenondévo pe guata jeguerohorýpe Jeike Triunfálpe, ha umi cien cuarenta y cuatro mil Apocalipsis kapítulo siete-pe.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Pe versíkulo once og̃uahẽ 2014-pe, ñepyrũrã pe ñorairõ Ucrania pegua, ha julio ary 2023-pe oñepyrũ pe jehechapyre ñemoĩporã, upépe tavayguakuéra Tupãgua “oñemomorotĩ”. Pe línea poha capítulo once-pe ha’e umi versíkulo trece guive quince peve.
Fifth Line Overview
Mbohapyha Línea Ñehesa’ỹijo hag̃uáicha
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Pe rréi yvate gotyogua ou jeýta, ha ombyatýta peteĩ aty tuichavéva pe yma guaréva-gui; ha katuete outa mbovymi ary rire peteĩ ehérsito guasu reheve ha heta mba’erepy reheve. Ha umi ára-pe heta opu’ãta rréi yvy gotyogua rehe; avei nde retãygua apohare vai omopu’ãta ijehe omopyenda hag̃ua pe visión; ha ho’áta hikuái. Upévare rréi yvate gotyogua outa, omopu’ãta peteĩ yvyty ñorairõrã, ha ojagarráta umi táva mbaretévéva; ha pe yvy gotyogua pochy ndikatumo’ãi opu’ã hese, ni hetãygua poravopyre, ha ni peteĩ mbarete ndojepytasomo’ãi hag̃ua oñemoĩ hag̃ua hova renondépe. Daniel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Koʼã versíkulo oñekumpli ary 200 a.C.-pe ha ohechauka Ñorairõ Panium pegua, oguerekóva mburuvicha guasu oñemoĩva ojupe rehe ha ijoajuha kuéra; ha umi versíkulo avei haʼe pe punto histórico Roma pagana peteĩha ojepytasóva Daniel kapítulo once rembiasakue-pe. Umi versíkulo oguereko pe pahápe opuʼã ha hoʼa haguã pe poteĩha mburuvichagua maranduhai marangatúpe ojeprofetisáva, ha avei pe tembiasakue bíblico Cristo ohojeyhague Cesarea de Filipos-pe, upépe Pedro omoĩ pe oñembotysẽha cien cuarenta y cuatro mil. Ko tembiasakue ohechaukarã pe ñembotysẽ cien cuarenta y cuatro mil pegua og̃uahẽvo mbohapyha umi mbohapy prueba kapítulo doce pegua, ojejapóva “oñemopotĩ, oñembyju ha oñehaʼã hag̃ua” reheve.
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Ko’ã mbohapy versíkulo ogueraha ñandéve pe versíkulo dieciséis-pe, upépe ojehechauka hag̃ua pe léi domingo rehegua Estados Unidos-pe. Exeter pe aty ñúmegua opa rire 17 jasypoapy 1844-pe, umi kuñataĩ arandu ogueraha pe Marandu Pyhare Mbytepegua Estados Unidos yrembe’y kuarahyresẽ gotyo rupi sesenta y seis ára aja. Oĩ peteĩ tiémpo opaite umi kuñataĩ opáyha ha peteĩ aty ndorekói hag̃ua aséite, ha opa mba’e upéva ohechakaukáva. Simón Barjona réra oñemoambue rire Pedro-pe, ojehechauka pe sélado rehegua umi cien cuarenta y cuatro mil-pe. Upe guive Jesús oñepyrũ ombo’e umi disípulope umi mba’e oikótava kurusu rehegua ndive joajúpe.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Kurusu ha’e peteĩ símbolo pe ára de gracia oñembotývaha rehegua, ha William Miller, ojeporavova’ekue Juan el Bautista rehe ojepysóva ramo, ha upéva katu Elías rehe ojepysóva ramo, oñemopu’ã va’ekue oikuaauká hag̃ua “umi mba’e ojehúva pe ára de gracia oñembotývaha ndive ojoajúva”, ojapo haguéicha mokõivéva Juan el Bautista ha Elías. Juan he’i kóicha.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ha’e ohechávo heta Fariseo ha Saduceo ouha hína ivautísmope, he’i chupekuéra: Peẽ mbói ñemoñare, máva piko pene momarandu peñani hag̃ua pe pochy oútavagui? Mateo 3:7.
Elijah said it this way.
Elías he’i péicha.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ha Acab ojapo peteĩ ka’aguy marangatu ra’anga; ha Acab ojapo hetave mba’e omoñemoŷrõ hag̃ua Ñandejára Israel Jára pochype opa umi mburuvicha guasu Israelgua oĩva’ekue mboyve chugui. I ára kuérape Hiel, pe betelita, omopu’ã Jericó; omoñepyrũ ijypy hag̃ua Abiram, ita’ýra ypykue, rehe, ha omoĩ hi’okẽnguéra Segub, ita’ýra pahague, rehe, he’iháicha Ñandejára ñe’ẽ, ha’e va’ekue Josué, Nun ra’y, rupive. Ha Elías, pe tisbita, umi Galaad-ygua apytégua, he’i Acabpe: Oikovévo Ñandejára Israel Jára, ajesarekóva henondépe, ko’ã árape ndaiporimo’ãi ysapy térã ama, ndaha’éiramo che ñe’ẽ he’iháicha. 1 Reyes 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Oñe’ẽvo Guillermo Miller rembiapo rehe reformadór ramo ko árape, la Hermana White he’i:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Tekotevẽkuri yvypórape oñemombáy hag̃ua iñembyai hag̃uáicha oĩ hag̃ua; ha oñemopu’ã hag̃ua oñembosako’i hag̃ua umi mba’e guasu ha ñemomýi porãite rehegua ojoajúva pe gracia ñemohu’ã ndive.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Umi poteĩ rire seis versíkulo Daniel 11-gui ohechauka umi “mba’e oikóva pe ára de gracia oñembotývo rehegua”. Umi mba’e ojeipe’a va’ekue ára paha jave ary 1989-pe, ha ojehechauka porã.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Imbosako mboyve, pe Salvador omyesakãkuri Hemimbo’ekuérape Ha’e ojejukataha ha opu’ã jeytaha pe sepulcro-gui, ha umi ánhel oĩkuri upépe omoĩ hag̃ua ipu’akápe Iñe’ẽnguéra iñakãme ha ikorasõme. Péro umi temimbo’e oha’arõkuri peteĩ jepe’a yvy arigua pe júgo romano-gui, ha ndaikatúikuri ogueropu’aka pe pensamiento upeva, pe Ha’epe oñemopyendapaite hague opa iñesperánsa, osufritaha peteĩ ñemano ñemotĩrã. Umi ñe’ẽ ha’ekuéra tekotevẽva’ekue imandu’a hese, oñemosẽkuri iñakãgui; ha og̃uahẽvo pe ára jehasa asy rehegua, ojuhu chupekuéra noñembosako’íri. Jesús ñemano ohundipaiteitekuri iñesperánsa-kuéra, ku ndaha’éirõguáicha Ha’e voi noñemomarandu raẽi va’ekue chupekuéra. Péicha avei, umi profesíape pe tenonderã ojepe’a ñandéve renondépe hesakã porã hag̃uáicha, peteĩchaite ojepe’a haguéicha umi temimbo’épe Cristo ñe’ẽ rupive. Umi mba’e oikótava probation ñemboty rehegua ndive ha pe tembiapo ñembosako’i hag̃ua pe ára jehasa asy rehegua, ojehechauka hesakã porã. Péro hetaiterei tapicha ndorekói ko’ã añetegua iñimportánteva rehegua mbykyve jepe arandu, ku araka’eve noñemyesakãirõguáicha chupekuéra. Satanás oma’ẽ hag̃uáicha oipe’a hag̃ua opa impresión ikatútava ojapo chupekuéra iñarandu hag̃ua salvación-pe g̃uarã, ha pe ára jehasa asy ojuhúta chupekuéra noñembosako’íri.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Oiko vaʼekue Cesárea de Filipope, ha’éva Panium, versíkulo trece guive quince peve, Cristo oñepyrũhague omboʼe hemimbo’épekuérape kurusu rehegua, péicha ohechauka hag̃ua Exeter pe aty guasu rembiasakue pe 22 de octubre de 1844 peve. Peteĩ ciento cuarenta y cuatro mil rehegua movimiento reformador ñepyrũme, umi “mba’e ojehúva gracia ñemboty ndive ojoajúva” ojeipeʼa hag̃ua sello-gui; ha peteĩ ciento cuarenta y four mil rehegua movimiento pahápe, umi “mba’e ojehúva gracia ñemboty ndive ojoajúva” ojeipeʼa sello-gui versíkulo cuarenta rembiasakue kañymby ryepýpe.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Ko árape, Elías ha Juan el Bautista espíritu ha pu’akape, Ñandejára omoĩva mensaherokuéra ohenói peteĩ mundo oĩva huísio poguýpe atenciónpe umi mba’e guasu hañeñandu hag̃uáre oikótava pya’e, ojoajúva gracia ára pahápe ha Cristo Jesús jehechauka rehe Rréi kuéra Rréiramo ha Karai kuéra Járramo.” Profetas y Reyes, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
Umi “mba’e ojehupytýva pe probation oñembotývo rehe” ha’e umi mba’e ojehechaukáva pe tembiasakue kañymbyvévape versíkulo cuarenta-pe. Zacarías kapítulo mbohapy-pe oñemoha’anga umi escena pahaguéva pe juicio investigativo rehegua. Pe Inspiración ombojoaju Zacarías testimonio umi oñeselláva Ezequiel kapítulo nueve-pe ndive.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Ñandejára tavayguakuéra osuspiro ha osapukái umi mba’e vai ojeporavo hag̃uáicha ojejapóva ko yvýpe. Tesay reheve oñemoñe’ẽ umi heko vaívape pe peligro oĩvagui oipyru hag̃ua Ñandejára léi divínape, ha ñembyasy ndaikatúiva oñemombe’u hag̃uáicha reheve oñemomirĩ hikuái Ñandejára renondépe ijehegui voi hembiapo vaikue rehe. Umi heko vaíva oñembohory iñembyasýre, oñembohory hag̃ua umi ñehenói pohýi rehe, ha ohecha vai pe ha’ekuéra ohenóiva ikangyha. Ha katu pe jehasa’asy ha ñemomirĩ Ñandejára tavayguakuéra rehegua ha’e peteĩ techaukaha hesakã porãva oikuaaukáva ha’ekuéra oikove jeýmaha pe mbarete ha tekokatu oñehundiva’ekue angaipa rupive. Péva oiko oñahetãgui hikuái Cristo rehe, ha hesa kuéra oñemohenda hag̃ua Hae marangatu parfaita rehe, upévare ohecha porãiterei hikuái angaipa rembiguai tuichaitereíva. Iñembyasy añetegua ha iñemomichĩ infinitamente iporãve Ñandejára renondépe pe espíritu ojeroviáva ijehe ha oñembotuicha hag̃uáicha umi ndohecháiva mba’eve hag̃ua oñembyasy, umi omboykéva Cristo ñemomirĩ, ha umi he’íva oguahẽma perfección-pe, jepémo ohasa asy hikuái Ñandejára léi marangatu rehe. Py’aguapy ha py’a mirĩ ha’e umi condición oguerúva mbarete ha pu’aka. Pe jeguaka gloria rehegua oha’arõ umi oñesũvape kurusu py guýpe. Ojehovasa ko’ã ñembyasyhára, cháke ha’ekuéra oñembopy’aguapýta.
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“Umi ijeroviáva ha oñembo’éva, ku, oĩ mbotypyre Tupã ndive. Ha’ekuéra voi ndoikuaái mba’éichaitépa oñeñangareko mbarete hesekuéra. Satanás omokyre’ỹ rupi, ko yvy aruvichakuéra oheka ohundi hag̃ua chupekuéra; ha katu ikatúrire ojepe’a hesakuéra, ojepe’aháicha Eliseo rembiguái resa Dotánpe, ohechákuri Tupã remimboukuérape oñemohenda hag̃ua ijerérekuéra, ha umíva hendy ha hekorendy rupi ojoko hag̃ua pytũ mbytýpe guare atýpe.”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Oñemomirĩ aja Ñandejára tavayguakuéra ha’e renondépe, ojerurévo ipy’aguasupy hag̃ua, ome’ẽ pe tembiapoukapy: ‘Peipe’a chuguikuéra ao ky’a’, ha oñeñe’ẽ umi ñe’ẽ ñembopy’aguapýva: ‘Pema’ẽ, ambogue heta angaipa ndehegui, ha amonde ndéve ao pyahu.’ Pe ao ipotĩmbaiteva Cristo tekojoja rehegua oñemoĩ umi Ñandejára ra’ykuéra ári, ohasa asýva, oñemoĩporãpyre, ha upéicharõ jepe jeroviapýpe opytáva. Pe hembýva oñemboyképyréva oñemonde ao mimbipávape, araka’eve hag̃ua noñemongy’ái ko yvy reko vai rupi. Héra kuéra opyta pe Ovecha Ra’y libro de la vídape, ojehai hag̃ua umi jeroviaha kuéra apytépe opa ára rupiguápe. Ha’ekuéra omboyke pe mbotavyséva ñuhãnguéra; ndaha’éi mbói guasu sapukái rupive oñembojeréva iñe’ẽrendúgui. Ko’ág̃a opyta hag̃ua opa ára g̃uarã ojeroviapy hag̃uáicha pe tentador ñuhãgui. Iñangaipakuéra oñembohasa pe angaipa moñepyrũhare ári. Ha pe hembýva ndaha’éi añónte oñeperdonáva ha oñemoneĩva, síno avei oñemomba’eguasúva. ‘Peteĩ akã rehegua porãite’ oñemoĩ iñakã ári. Ha’ekuéra oikóta mburuvicha guasu ha pa’i ramo Ñandejárape g̃uarã. Satanás omoĩ aja iñembojovakekuéra ha oheka hag̃ua ohundi ko aty, umi ánhel marangatu, ndojehecháiva, ohasa ha ou, omoĩvo hesekuéra pe Ñandejára oikovéva sello. Ko’ãva hína umi oñembo’ýva Monte Sion ári Ovecha Ra’y ndive, oguerekóva Túva réra ojehaíva iñakã renondépe. Opura hikuái pe purahéi pyahu tróno renondépe, upe purahéi avave ndaikatúiva oikuaa, ndaha’éiramo umi cien cuarenta y cuatro mil, umi ojoguapyréva ko yvygui. ‘Ko’ãva hína umi oho Ovecha Ra’y rapykuéri mamove ohohápe. Ko’ãva ojeguerujey vaekue umi yvypóra apytégui, peteĩ yva tenondegua ramo Ñandejárape ha Ovecha Ra’ýpe g̃uarã. Ha ijurúpe ndojejuhúi va’ekue mbotavy: ha’ekuéra niko ndojarekói mba’eve vai Ñandejára tróno renondépe.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Koʼág̃a oñehupyty pe ñemohuʼãite umi ñeʼẽ Ángel heʼivaʼekue: ‘Ehendu koʼág̃a, nde Josué, paʼi guasu, nde ha umi ne irũnguéra oguapýva nde renondépe; haʼekuéra niko kuimbaʼe oñemondýi hag̃ua rehecha rupi; pórke, péina ápe, aguenohẽta Che Rembijokuái, pe Yvyra Rakarã.’ Cristo ojehechauka pe Redentor ha Ipytyvõhára ramo Itavayguakuérape. Koʼág̃a añetépe pe hembýva haʼe ‘kuimbaʼe oñemondýi hag̃uáicha’, pórke hesay ha ñemomirĩ ijehupytyrã guive omyengovia vyʼa ha ñemombaʼeguasúpe Tupã ha pe Ovecha Raʼy renondépe. ‘Upe árape Ñandejára rakarãta porã ha hechapyrãta, ha yvy’a pe yvy rehegua iporãitereíta ha ojeguerohoryta Israel-gui umi oikove hag̃uarã oñesalváva rehe; ha oikóta péicha, upe hembýva Siónpe ha upe opytáva Jerusalénpe oñembohérata marangatu, peteĩ-teĩ umi ojehaíva umi oikovéva apytépe Jerusalénpe.’ Testimonios, volúmen 5, 474–476.”
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Umi cien cuarenta y cuatro mil ojejuhúva Apocalipsis-pe ha’e hína Ezequiel aty, umi “omoĩ hag̃ua hesekuéra techaukaha” oĩ aja “opy’ahéi ha osapukái” umi teko vai ojapóvare upe tetãme. Ha’ekuéra oñemarka umi oñeme’ẽ jave chupekuéra Cristo rekojoja ao ha pe akãregua porãite, ohechaukáva Pedro he’íva “mburuvicha guasu ha pa’i kuéra”, ymave ndaha’éiva Tupã retãygua, ha ko’ág̃a katu oiko va’ekue Tupã retãygua.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 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. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Ha peẽ katu peteĩ ñemoñare poravopyre, peteĩ saserdócio mburuvichaguáva, peteĩ tetã marangatu, peteĩ tavayguakuéra oñemboyke hag̃ua Tupãme g̃uarã; ikatu hag̃uáicha peikuaauka peẽ peñemomba’eguasu hag̃ua upe pene renói va’ekue pytũmbýgui hechapyrãva tesape porãme: yma peẽ ndapeikói va’ekue peteĩ tetãicha, ko’ág̃a katu peẽ hína Tupã tavayguakuéra; yma ndapehupytýi va’ekue poriahuvereko, ko’ág̃a katu pehupyty poriahuvereko. Che ahayhuetéva, ajerure peẽme pytagua ha tapicha oguatávaicha ko yvy ári, pejehekýi to’o rembipota vaígui, umíva oñorairõva pende ánga rehe; pende reko toiko hekojoja hag̃ua umi gentíl apytépe, ikatu hag̃uáicha, oĩramo jepe oñe’ẽ vai pende rehe mba’evapo vaívaicha, pende rembiapo porã ohecháva rupive omomba’eguasu Tupãme jehechajey árape. 1 Pedro 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Ko'ág̃a, pehendu añetehápe che ñe'ẽ ha peñongatu che ñe'ẽme'ẽ, upéicharõ peẽta che mba'e poravopyre opa tetã apytégui; opa yvy niko che mba'e. Ha peẽta chéve g̃uarã peteĩ saserdóte retã ha peteĩ tetã marangatu. Ko'ãva hína umi ñe'ẽ eretava Israel ra'ykuérape. Éxodo 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Ko yvy rembiasakue paha ára kuérape, Tupã ñe’ẽme’ẽ guasu umi hénte hembiapoukapy oñongatúvandi oñembopyahu va’erã. ‘Upe árape ajapóta chupekuéra ĝuarã peteĩ ñe’ẽme’ẽ mymbakuéra ñúmeguándi, ha guyra kuéra yvágapeguándi, ha umi mba’e otyryrýva yvýre; ha ahundíta yvýgui arco ha kyse puku ha ñorairõ; ha ajapóta toke kyhyje’ỹre. Ha romenda hag̃uáicha che ndive opa ára guarã; heẽ, romenda hag̃uáicha che ndive tekojoja rupi, ha teko porãme, ha mborayhu porãme, ha poriahuverekópe. Añetehápe, romenda hag̃uáicha che ndive jerovia hag̃uápe; ha nde reikuaáta Ñandejárape.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Ha oikóta upe árape, che ahendúta, he’i Ñandejára, ahendúta yvágape, ha ha’e ohendúta yvýpe; ha yvy ohendúta trigópe, vínope ha aséitepe; ha umíva ohendúta Jezréelpe. Ha ha’etére ñotỹta chupe chejeheguínte yvýpe; ha poriahuverekóta upe ndohupytýivape poriahuvereko; ha ha’éta umi ndaha’éiva che retãme, Nde hína che retã; ha ha’ekuéra he’íta, Nde hína che Jára.’ Oseas 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Upéva árape,... Israel rembyre, ha umi okañyva’ekue Jacob rógagui,... ojeroviáta Ñandejára rehe, Israel Santo rehe, añetehápe.’ Isaías 10:20. ‘opa tetã, ha ñemoñare, ha ñe’ẽnguéra, ha tavayguakuéragui’ oĩta umi vy’ápe ombohováitava pe marandu: ‘Pekyhyje Ñandejáragui, ha peñemomba’eguasu chupe; og̃uahẽgui imbojovake aravo.’ Ha’ekuéra ojehejáta opa ta’ãngágui ombojoajúva chupekuéra ko yvýre, ha ‘omomba’eguasúta pe ojapóva’ekue yvága, yvy, para, ha yvu y.’ Oñemosãsóta opa ñembotyhégui, ha opu’ãta ko yvy renondépe Tupã poriahuvereko mombe’urãicha. Oñehendu hag̃ua opa mba’e Ñandejára ojeruréva, ojekuaáta chupekuéra ánhel rupi ha yvypóra rupi umi ‘oguerekóva Tupã mandamiénto, ha Jesús jerovia.’ Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Péina, og̃uahẽta ára, he’i Ñandejára, pe aradór ombohováita pe mbyatýharape, ha pe uva pyrũhára pe ñemitỹhárape; ha umi yvyty osyryryta vínorã he’ẽ asýva, ha opa umi cerro oñehundíta. Ha ambou jeýta che retãygua Israel-gua jejopy vai guýgui, ha ha’ekuéra omopu’ãta umi táva oñembyaíva, ha oikóta ipypekuéra; ha oñotỹta parral, ha ho’úta hi’a rykue; ojapóta avei huerta, ha ho’úta hi’a. Ha che añotỹta chupekuéra ijyvýpe, ha araka’eve noñenohẽmo’ãvéi ijyvýgui ame’ẽ va’ekue chupekuéra, he’i Ñandejára nde Jára. Amós 9:13–15.’” Review and Herald, 26 de febrero de 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Ojehechakuaa porã porã, pe momento guive oñembotýha guare pe generación paha ojeporavóva umi cien cuarenta y cuatro mil rehegua, oĩ gueteri gentil-kuéra ikatúva ojehecharamo térã oñemongu’e umi cien cuarenta y cuatro mil rekove rape (ñemongeta) rupive pe ára pe gentil-kuéra jehechávo aja.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Yvypóra pokatu ha yvypóra mbarete ndopyta’ãi omoheñóivo Tupã iglesia, ha avei ndaikatúi ohundi chupe. Nda’éi ita guasu yvypóra mbaretépe, síno Cristo Jesúspe, Araka’evegua Itápe, oñemopyenda kuri pe iglesia, ‘ha añaretã rokẽnguéra ndaipu’akamo’ãi hese.’ Mateo 16:18. Tupã rendaguapy ome’ẽ hatãha Irembiapópe. ‘Ani pejerovia mburuvichakuérape, ni yvypóra ra’y rehe,’ ha’e pe ñe’ẽ ouva ñandéve. Salmo 146:3. ‘Py’aguapýpe ha jeroviápe oĩta pene mbarete.’ Isaías 30:15. Tupã rembiapo mimbipáva, oñemopyendáva tekoporã opave’ỹva principio ári, araka’eve ndojehomo’ãi mba’eve hag̃uáicha. Oho meméta mbarete guive mbareterã, ‘ndaha’éi pokatúgui, ni mbaretégui, síno Che Espíritugui, he’i Ñandejára de los ejércitos.’ Zacarías 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“Pe promésa, ‘Zorobabel pokuéra omoñepyrũ ko róga pyenda; ha ha’e poite voi omohu’ãta avei’, oñekumpli literalmente. Versíkulo 9. ‘Umi karai guasu judío-kuéra omopu’ã, ha oñakãrapu’ã hikuái proféta Hageo ñe’ẽmarandu rupive ha Zacarías, Iddo ra’y, ñe’ẽmarandu rupive. Ha omopu’ã hikuái, ha omohu’ã, Israel Jára mandami he’iháicha, ha Ciro, Darío ha Artajerjes, Persia mburuvicha guasu, mandami he’iháicha. Ha ko róga oñemohu’ã ara mbohapyhápe jasy Adarpe [jasy pakõihápe], upéva va’ekue Darío mburuvicha guasu poguýpe áño poteĩhápe.’ Esdras 6:14, 15.” Profetas y Reyes, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Umi versíkulo paapy trese guive quince peve ohechauka umi mba’e oikótava maranduháramo ogueraháva pe ára oñembotývo pe tiempo de gracia umi arapokõindy rerekohárape pe léi domingo-pe. Avei ohechauka hikuái pe mbohapýha tres paso apytégui oĩva versíkulo diez-pe Daniel doce-pe. Pe versíkulo diez ha’e “ñemopotĩ”, umi versíkulo once ha doce ohechauka pe “oñemomorotĩ” ha umi versíkulo trese guive quince peve ohechauka pe prueba decisiva upépe umi virgen arapokõindy rerekoháva “oñeha’ã”.
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Pe marandu hyepype oĩva Daniel kuatiápe ojehechauka visión ysyry Ulai rehegua rupive, umi capítulo siete guive nueve peve; ha pe marandu okapegua katu ojehechauka visión ysyry Hiddekel rehegua rupive, umi capítulo diez guive doce peve. Capítulo doce ha’e mokõive visión, pe hyepypegua ha pe okapegua, hu’ã yvatevéva, ha upépe ojehechauka pe tape Cristo omopu’ãha ha omopotĩha umi cien cuarenta y cuatro mil. Versículo diez guive dieciséis peve ohechauka pe tembiasakue kañymby versículo cuarenta-peguápe, ary 1989 guive pe léi domingo oĩva versículo cuarenta y uno ha dieciséis peve. Umi versículo oike porãva pe tembiasakue kañymbyme ohechauka pe ñemyatyrõ porãite versículo diez, capítulo doce-peguápe.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Heta ojejopotáta, ojeapo morotĩta ha oñeha’ãta; ha umi iñañáva katu iñañáta: ha avave umi iñañávagui noikũmbymo’ãi; umi arandu katu oikũmbýta. Ha pe ára pe sacrificio ára ha ára guáva oñemboykérõ guive, ha oñemoĩ pe mba’e oporomongakuaáva ñehundi rehegua, oikóta mil mokõi sa noventa ára. Ojehovasáva pe oha’arõva, ha oguahẽva mil mbohapy sa treinta y cinco ára peve. Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
Umi “iñarandu” oikuaáva umi téxto diez guive dieciséis peve ha oñemboselláva mokõivéva “arandu hag̃uáicha” ha “espiritualmente”, ha’e umi oikuaáva pe marandu profético okapeguáva ojehechaukáva pe tembiasakue kañymbyvévape versículo cuarenta-pe, ha oĩma hikuái “arandu hag̃uáicha” oñemopyenda hag̃uáicha upe entendimiento-pe pe ley dominical mboyve. Umi “iñarandu” ha’e umi oñemoambuéva pe marandu hyepypeguáre ojehechaukáva Apocalipsis capítulo once ha versículo once-pe, ha oñemopyendáma hikuái upe experiencia-pe pe ley dominical mboyve.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“Arandúva” ha’e umi oguerohory va’ekue pe “jehovasa” oñembojoajúva “oha’arõ hag̃ua”, ohechauka hag̃ua umi cien cuarenta y cuatro mil ha’eha umi omohu’ãva pe cumplimiento perfecto ha paha umi diez virgen rehegua. Apocalipsis once, versículo once og̃uahẽ va’ekue julio ary 2023-pe, upéicha rupi ojehechauka pe “ára paha”, amo Daniel ha Apocalipsis ohechaukahápe mokõi testigo rupive pe mba’ekuaa jehepyme’ẽ okakuaáva oñembojurujáva’ekue julio ary 2023-pe ojekuaa hag̃ua pe proceso de sellamiento umi cien cuarenta y cuatro mil rehegua. Once más once mokõipa mokõi, ha kóva ha’e peteĩ símbolo pe divinidad joajúva humanidad ndive, ha umi ohasáva pe proceso de purificación mbohapy jepytaso rupive omoheñóiva umi cien cuarenta y cuatro mil ojehechauka Daniel doce, versículo doce-pe, ome’ẽvo ambue firma Palmoni rehegua, pórke doce por doce ha’e cien cuarenta y cuatro mil.
We will continue this study in the next article.
Jaseguíta ko ñande estudio pe artíkulo oúvape.