Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
Daniel peteĩha kapítulo rehegua ohechauka pe ánhel peteĩha marandu, ha mokõiha kapítulo ohechauka pe ánhel mokõiha marandu. Profético simbolismo-pe, pe marandu peteĩha ha’e ñande jarory hag̃ua Tupãgui; pe mokõiha, ñame’ẽ hag̃ua Tupãme glória; ha pe mbohapyha marandu oikuaaukáta pe juicio aravo. Jaha mboyve ñanderechaukakue gotyo Daniel mokõiha kapítulope, tekotevẽ peteĩ michĩmi jehechakuaa jey. Pe ánhel mokõiha marandu tenonderãite oikuaauka Babilonia ho’aha.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ha upéi oikóva ambue ánhel, he'ívo: Babilonia ogue, ogue pe táva guasu, pórke omboy'u opa tetãme iti'ỹguáva pochy ha heko vai poriahuverekópegua rysýigui. Apocalipsis 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
Pe mokõiha ánhel omyesakã Babilonia ho’áramo kóva rehe: ha’e “omboy’u haguére opa tetãme itie’ỹ re pochygua víno.” Iñehundikue ojehu ombohoryrei haguére opa tetã ndive. Upe tie’ỹre ojejapo umi doctrina japu rupive, ha umíva ojehechauka “víno” ramo. Tupao Katóliko oĩ heta mbo’epy japu rehegua, ha katu pe doctrina japu iñehundikue rehegua ndive ojoajúva directamente, ha’e pe doctrina japu omoheñóiva i“pochy”. Upe doctrina ha’e tupao ha estado joaju, ha tupao oguerekóva pu’aka upe joaju ári. Tupao Katóliko pochy ha’e ijejahéi umi ha’e ohechakuaáva hereje ramo. Ipochy ojejapo itie’ỹre rupive yvy ruvicha-kuéra ndive. Ndoikóirõ ijoaju ha ipu’aka yvy ruvicha-kuéra ári, ndaikatumo’ãi omuña umi ha’e ombohéra hereje ramo. Upévare, hógakue mokõihápe ho’a jeýva ohechauka pe ára oútava, ikatútaha jey oiporu ipochy yma guaréicha, ha upéva ojehu itie’ỹre rupive yvy ruvicha-kuéra ndive. Yvy ruvicha-kuéra oike upe joaju ndaha’éiva léi pegua omboy’úvo hikuái ijapu. Babilonia ho’a hag̃ua marandu oñemombe’u pahaiteve Apocalipsis kapítulo dieciocho-pe.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.
Ha upe rire amombe'u ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ tesape hag̃uáicha iñemimbipa reheve. Ha osapukái mbarete asy peteĩ ñe'ẽ hatãme, he'ívo: Babilonia guasu ho'a, ho'a, ha oiko hag̃ua anhangakuéra róga, opa espíritu ky'a renda, ha opa guyra ky'a ha jeguaru ryrukuéra koty. Opa tetãgui niko ho'u'u hekovai pochy káguima, ha yvy ruvichakuéra oiko hekovai hendive, ha yvy ñemuhára kuéra ipirapireheta hetereígui hoguerohoryha guive. Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ pendejehegui, che retãyguakuéra, ani hag̃ua peike hag̃ua hendive hembiapo vaikuérape, ha ani hag̃ua pehupyty ijahy'o hag̃ua. Iñangaipakuéra niko oguahẽ yvágape, ha Tupã imandu'a hembiapo vaikuére. Pembohovái chupe ha'e ombohovái haguéicha peẽme, ha pemokõi hag̃ua mokõive ichupe hembiapokuéra rehehápe: pe kópa ha'e omyenyhẽ haguépe, pemyenyhẽ ichupe mokõive. Apocalipsis 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Pe tupa de gracia de la iglesia católica opa vaʼekue ary 1798-pe, ha katu haʼe ojapojey vaʼerã pe persecución oikovaʼekue Hekopytũ Arýpe, pe apañuái pyaʼe oútava léi domingo rehegua jave.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Upéicharamo jepe, che areko mbovymi mba’e nde rehe, nde reheja rupi upe kuña Jezabel, oñembohérava ijupe voi maranduhára kuña, ombo’e ha ombotavy hag̃ua che rembiguáipe oporavo vai hag̃ua ha ho’u hag̃ua ta’angápe oñekuave’ẽva’ekue. Ha ame’ẽ chupe ára oñearrepenti hag̃ua ijehegui oporavo vaígui; ha ha’e ndohendusevéi oñearrepenti. Péina ápe, amombo hag̃ua chupe tupa ári, ha umi omoakãratĩva hendive apyta hag̃ua jehasa asýpe tuicháva, ndorrepentíriramo hikuái hembiapokuégui. Apocalipsis 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Oñemeʼẽve chupe mil mokõi sa y poapy ary oñearrepenti hag̃ua, ha haʼe ndokyhyjéi upéva. Umi mbohapy ary ha mbyte araroʼỹ rehegua, ogueraháva Monte Carmelo peve, oñemeʼẽ vaʼekue Jezabel-pe oñearrepenti hag̃ua, ha haʼe avei ndokyhyjéi. Pe léi domingo og̃uahẽmbotávape Estados Unidos-pe, pe peteĩha umi mburuvichakuéra yvy arigua apytégui oñemoakãratĩva hendive umi ára pahápe haʼe hína Estados Unidos, pe mymba yvy guigua Apocalipsis trece pegua. Upéramo omyenyhẽma pe kópa oguerekóva itiempo de gracia oñehaʼarõ hag̃uarã.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Pe tetã tuichavéva ha oñemomba’evéva ko yvy ape ári ha’e Tetã peteĩ reko Amérikagua. Peteĩ Providencia porãite omo’ã ko tetãme, ha ohyvykuaa hi’ári yvágagui umi jehovasa poravopyre. Ko’ápe umi oñemuirũva ha ojejopy va’ekue ojuhu ñemimby. Ko’ápe oñembo’e va’ekue pe jerovia cristiana ipotĩetépe. Ko tavayguakuéra ohupyty va’ekue mba’e resa guasu ha poriahuvereko ndaijojaháiva. Péro ko’ã me’ẽmby ojehepyme’ẽ va’ekue ñemomba’eguasu’ỹ ha Ñandejára ñembyesaráipe. Pe Opa’ỹva oguereko peteĩ ñemombe’u porã umi tetãnguéra rehe, ha ijatykuéra jejavy ojovake pe tesape ojehejarei va’ekuépe. Peteĩ kuatia vaiete oĩ ko’ág̃a pe Yvágape ojehaíva ñane retã rehe; péro pe tembiapo vai omyenyhẽtava hembiapo vaikue ra’anga ha’éta pe ojapo hag̃ua mba’eve’ỹ Ñandejára léi.”
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Yvypóra leykuéra ha Jehová rembiapoukapy apytépe oúta pe conflicto paha tuichavéva pe ñorairõme oĩva añetegua ha jejavy apytépe. Ko ñorairõme ñaikehína koʼág̃a, peteĩ ñorairõ ndahaʼéiva tupãonguéra ojoavyva oñorairõ hag̃uáicha ipuʼaka hag̃ua, síno Biblia religion ha mombeʼuguaʼu ha tekokatu rehegua religión apytépe. Umi mbarete oñembojoajúta hag̃ua añetegua ha tekojoja rehe oñemoĩ hag̃ua ko ñorairõme, koʼág̃a ombaʼapo kyreʼỹma hína.” Spirit of Prophecy, volume 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Pe léi dominicalpe, oñemoĩ mbaretépe mymba ra’ãnga marka, upéicha “ojeheja rei hag̃ua Tupã léi.” Pe léi dominical mboyve, mymba ra’ãnga oñeforma Estados Unidos ryepýpe. Pe léi dominical og̃uahẽ peteĩ ára térã aravo peteĩme, ha katu mymba ra’ãnga ñemoheñói ha’e peteĩ periodo aravo rehegua. Upe periodo ha’e pe periodo profético ojehechaukáva Daniel rekove pukukue rupive, ojehechaukaháicha umi setenta ary ñembojovake rupi Daniel capítulo peteĩme. Umi setenta ary oñepyrũ Jehoiaquim ndive, ohechaukáva araka’épa pe ñe’ẽmondo peteĩha oñemombarete vaʼekue 11 jasyporundy 2001-pe, ha opa Tupã léi ojeheja rei hag̃uame, ojehechaukaháicha Ciro “decreto” rupive.
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Daniel rekove marandu profétikape setenta ary rehegua ohechauka heta línea de profecía. Ohechauka pe tiempo de sellamiento umi ciento cuarenta y cuatro mil rehegua. Ohechauka peteĩ proceso de prueba mbohapy paso rehegua, ojehechaukáva umi mbohapy ánhel Apocalipsis catorce-pe, ha avei ohechauka pe estructura pe ñeʼẽ hebrea “añetegua” rehegua. Ohechauka pe ñemopotĩ umi Leví raʼykuéra rehegua, ojejapóva pe mensajéro del pacto rupive. Ojehechauka Cristo mokõi jey omopotĩvo pe témplo. Ojehechauka avei pe apostasía oho hag̃ua tenonderã gotyo Jerusalén ryepýpe, Ezequiel capítulo ocho ha nueve-pe. Avei ohechauka pe tembiasakue oñemoheñóihápe pe mymba raʼanga Estados Unidos-pe.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Pe mymba ra’anga ojehechauka avei Jezabel ñemonda rupi Acab ndive, Herodes ñemonda rupi Herodías ndive, Aarón pu’aka hag̃ua ñembyaty vaka óro rehegua, mokõi tupa gua’u Jeroboam ñemomba’eguasurã omoĩva Betel ha Dan-pe, ha Baal marangatuhára kuéra ha Astarot marangatuhára kuéra ojekuaáva monte Carmelo rembiasakuepe. Ellen White jehaípe pe mymba ra’anga rehegua peteĩnte definición oĩva hína hína tupão ha Estado joaju, ha pe tupão oisãmbyhy pe joaju. Upéva, he’iséva peteĩ tupão oisãmbyhy Estado ári, ha’e pe mba’e iñimportantevéva pe kuatia marangatu, ha’éva Estados Unidos Léi Guasu, oñemoheñóiva oñangareko hag̃ua hese. Upe principio, ha’éva tupão ha Estado ñemboja’o, yvy mymba omboykéta vove pe domingo léi oguahẽmbotápe, upe joaju oñemohu’ãva tupão ha Estado rehegua Estados Unidos-pe oikopaitéta.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
11 jasyporundy 2001 guive pe léi domingo peve Estados Unidos-pe oĩ peteĩ prueba ojehecháva, oñemopyendáva umi temimbo’e profesía rehe oikuaávo ta’anga mymba guasu rehegua ñemoheñói. Ko’ág̃a jag̃uahẽma upe proceso pahaite gotyo. Upe procesope, oñemoheñóivo ta’anga mymba guasu rehegua, oĩ heta movimiento oipytyvõva iñemoakãrapu’ãitépe léi domingo-pe, upépe oñemomba’e hag̃ua mymba guasu marca. Oĩ movimiento político, movimiento religioso, movimiento social ha movimiento financiero. Pehechakuaa umi mba’e ojehupytýva ta’anga mymba guasu rehegua ñemoheñói ndive ojoajúvo pe pasáhe oúva ko’ápe rehe.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Koʼág̃ama umi ñembosako’i oho tenonde gotyo, ha oĩ mbaʼeapo ñemonguʼe oñemboguata hag̃uáicha oñemoheñói hag̃ua taʼanga mymba guasúpe g̃uarã. Oikóta umi mbaʼe oikóva ko yvy rembiasápe omoañetéva hag̃ua marandu hag̃uáva heʼíva koʼã ára pahaguépe g̃uarã” The Seventh-day Adventist Bible Commentary, volumen 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Ta’ãngakuaa pe mymba ra’anga rehegua oike peteĩ ñembosako’i oñemotenondéva ryepýpe, oguerekóva “mba’e oikóva” ha “movimiento-kuéra”, mokõivéva heta hag̃uáicha. Pe tembiasakue ojehechaukáva Daniel rembiapokue mokõi pa ary ñemongaru rehegua oñepyrũ Jehoiakim ndive, ha opa Ciro ñe’ẽmondo reheve. Jesús ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupi, ha oĩ peteĩ “ñe’ẽmondo” ohechaukáva pe aravo ñepyrũ Daniel mokõi pa ary maranduhára rehegua ohechaukáva. Pe “ñe’ẽmondo” ha’e va’ekue USA Patriot Act, ha upéva oñemopyenda kuri opavave renondépe Islam ñehundihára mbohapyha ñembyasýpe. Péro ndojojái Abraham Lincoln rembiapoukapy mburuvicha guasu dictatorial Guerra Civil aja, térã Franklin Roosevelt rembiapoukapy mburuvicha guasu Guerra Mundial Mokõiha aja rehe, pe Patriot Act gueteri oĩ en vigencia, ha ikatu hag̃uáicha oñemombareteve ha oñemyatyrõve pe ñorairõ tuichavévo Islam mundial ndive. Mokõivéva Guerra Civil ha Guerra Mundial Mokõiha rembiapoukapy mburuvicha guasu opa va’ekue pe ñorairõ opa ramo, péro ndaipórimo’ãi opa hag̃ua pe ñorairõ Islam mundial ndive, síno oĩta terror ñehundihára ojepysóva ha ojupi hag̃ua ko yvy ape ári.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
Oĩ mokoĩ arandu tee joguapy porãva léi rehegua cultura occidental ryepýpe. Léi Inglesa ha Léi Romana. Léi Inglesa remimo’ã tee niko peteĩ tapicha oĩha ndojapói va’ekue mba’e vai peve ojehechauka porã meve ha’e oĩha kulpávle, ha Léi Romana remimo’ã tee niko peteĩ tapicha oĩha kulpávle peve ojehechauka porã meve ndaha’eiha kulpávle. Pe USA Patriot Act ha’e peteĩ techapyrã clásiko Léi Romanagua, ha oñembo’y peteĩchaite jepe Léi Inglesa rovái. Kóva ha’e peteĩva umi “mba’e oikóva” apytégui oguerútava mymba remanga’u ta’anga ñemoheñói jave. Tetã Unidos oikóta hag̃uáicha catolicismo ra’ãnga, tekotevẽta filosofía religiosa ha política católica oñemopyenda Tenondete Tetã Unidos-pe mymba marca ñemoguata mboyve.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Ko tema oñembojopy hína che apytuʼũme. Pehesaʼỹijo; haʼe niko peteĩ mbaʼe tuicha mbaʼetereíva. Mávapa koʼã mokõi aty apytégui ñamombeʼúta ñane remiandu? Koʼág̃a jahína jajapo ñande poravo, ha pyaʼeite jahechakuaáta pe ombaʼapóva Tupãme g̃uarã ha pe ndombaʼapóiva chupe g̃uarã. Pelee Malaquías kapítulo irundyha, ha pemoĩ pype pene pyʼa seriusamente. Ñandejára ára oĩma ñande ypýpe. Yvóra ombohasapa pe iglesia. Mokõivéva oñemoĩ peteĩ ñeʼẽme, ha ombaʼapo peteĩ política mombyrymby reheguaʼỹva ári. Protestántekuéra ombaʼapóta ko tetã ruvichakuéra ári ojapo hag̃ua léi omoĩjey hag̃ua pe kuimbaʼe angaipa rehegua yma guare puʼaka okañýva, upe oguapýva Tupã templope, ohechauka hag̃ua ijehe haʼeha Tupã. Umi principio Católico Romano rehegua oñemoĩta Estado ñangareko ha ñepytyvõ guýpe. Ko apostasía nacional pyaʼeite oñemoirũta peteĩ ñehundi nacional reheve. Pe protesta añetegua Bíblica rehegua ndojehejáimoʼãvéima umi ndoguerekóivape Tupã léi ramo hekove rape. Upérõ oñehendúta ñeʼẽ umi mártir kuéra yvykua guive, ojejoguáva umi ánga Juan ohechavaʼekue ojeporojukavaʼekue Tupã Ñeʼẽ rehe ha Jesucristo testimonio oguerekóva rehe; upérõ ñemboʼe ojupi hag̃ua opaite memby añetegua Tupãgua jurúgui: ‘Ára og̃uahẽma, che Ruvicha, nde rembaʼapo hag̃ua: haʼekuéra ningo omboyke nde léi.’” General Conference Daily Bulletin, January 1, 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Pe pasáhe mboyvegua ohechauka pe ára “umi principio católico romano rehe oñeñangarekótaha ha oñemo’ãtaha Estado rupive”, oikoháicha pe léi domingope. Pe léi domingo ha’e pe paha pe período simbólico rehegua oñepyrũva’ekue 11 jasyporundy 2001-pe. Pe Patriot Act, iñepyrũme, ohechaukarã pe léi domingo rehegua ipahápe. Mokõi umi mba’e ojehupytýva oñemohendávo ta’anga mymba ñarõ rehegua ha’e pe mbohapyha Aipo oñeg̃uahẽva’ekue, ha upéi pe Patriot Act.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Ta’ãngakuaa mbymba ra’anga rehegua hína pe prueba ñande destino opa’ỹva ojedecidítahápe, ha ou pe léi domingo mboyve. Pe léi domingo jave oñemboty ñande tiempo de gracia Adventista del Séptimo Día ramo, ha upépe oñemohenda pe sello jehechakuaa hag̃uáva ha oñembo’y pe poyvi. Pe ta’ãngakuaa mbymba ra’anga rehegua oiko pe léi domingo mboyve, pe sellado jehechakuaa hag̃uáva mboyve, ha pe tiempo de gracia ñemboty mboyve.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pe Ñandejára ohechauka chéve hesakã porãha pe mymba ra’anga ojejapotaha mboyve pe gracia ára oñemboty; ha’e hag̃ua pe prueba guasu Tupã tavayguakuérape guarã, upéva rupive ojedecidíta hag̃ua hikuái pypuku hag̃ua heko opave’ỹva. Nde remiimo’ã ha’e peteĩ jehe’a vaiite ndaiporihápe joaju porã, upévare sa’ieterei oñembotavýta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko mba’e oñepresenta hesakã porã; [Apocalipsis 13:11–17, ojehechakuaa hag̃ua].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tavakuéra Tupãgua ohasáva’erã oñemboty hag̃ua hese kuéra. Maymáva ohechaukáva hekojerovia Tupã rehe iñe’ẽrendu hag̃ua I Léipe, ha omboykévo oipe’a hag̃ua peteĩ sábado japúpeguáicha, oñembohysýita Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta pe sello Tupã oikovéva rehegua. Umi ohejáva pe añetegua yvágagui ouva’ekue ha omoneĩva domingo sábado-rõ, ohupytýta pe mymba ñaña marca” Manuscript Releases, volumen 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Pe tiémpo oñeforma hag̃ua mymba vai ra’anga ojehechauka Daniel rembiguái hag̃ua setenta ary rupive. Daniel raẽvete ohasa pe prueba okyhyje hag̃ua Tupãgui, oiporavóvo ho’u hag̃ua añoite tembi’u Tupã ome’ẽva. Daniel prueba peteĩha ha’e peteĩ prueba tembi’u rehegua. Daniel prueba mokõiha ha’e peteĩ prueba jechapy rehegua oikóva peteĩ período de prueba pa ary pukukue rire ho’úvo tembi’u Tupã ome’ẽva, ha ndaha’éi ho’úvo Babilonia rembi’u. Pe tembi’u porãkue ojehechauka Daniel rete jehechaukápe. Pe prueba mokõiha ha’e peteĩ prueba jechapy rehegua. Pe prueba peteĩha ha’e peteĩ prueba tembi’u rehegua. Daniel ohechauka hejeroviaha, ha ohasa pe prueba peteĩha, ha katu pe prueba mokõiha-pe, Daniel ndaikatúi ohecha hag̃ua tenonderã pe ojehechátapa “ikyra ha iporãveha” umi ho’úva Babilonia rembi’u-gui. Tapia oĩ tapicha ojehecháva tuicha porãva, ha katu ho’u mba’e vaiete, ha oĩ avei umi oikóva tesãi ñemyatyrõ rehe akãguapýpe ha ojehecháva ku omano hag̃uáicha oguatáva.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Daniel ojepokuaáva ijehe ha ijerovia peteĩha prueba-pe ha’e upe ogueraha va’ekue chupe mokõiha prueba rupi, jepe mokõiha período de prueba osẽva’ekue oĩmbávo “pytũmbýpe”. Umi Millerita ho’úva’ekue pe aranduka michĩva agosto 11, 1840-pe, upéi omomba’eguasu Tupãpe pe marandu Pyharepyte Sapukái ñemoherakuãme, upe marandu ohasávo tetã pukukue peteĩ ola guasuicha. Pe mokõiha prueba ha’e peteĩ prueba ojehecháva, tenonderãme oúva peteĩ prueba tembi’u rehegua literal ha espiritual, ha upéi ojehóva peteĩ prueba profética litmus rehegua. Pe mokõiha prueba ojerure peteĩ jehechauka ojehecháva pe jerovia oje’e va’ekue peteĩha prueba-pe.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Koʼág̃a pe jerovia haʼe umi mbaʼe ñahaʼarõva añetegua, ha umi mbaʼe jahechaʼỹva jehechaukapy. Pévare umi yma guaréva ohupyty marandu porã. Hebreos 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Daniel capítulo mokõi ha’e peteĩ jehechaukarã ñehesa’ỹijo, ha upéva añetehápe ojejapo porãta añoite pe tembi’u ojeporavova’ekue pe ñehesa’ỹijo peteĩhápe ojejeporu hag̃uáicha kyre’ỹme pe ñehesa’ỹijo rapepe.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Pe visión niko gueteri peteĩ ára oñemopyendáva hag̃ua; ha pahápe oñeʼẽta, ha ndijapumoʼãi: jepe imbegue hag̃uaicha, ehaʼarõ chupe; mbaʼepýgui katuete oúta, ndaʼimbeguemoʼãi. Péina, pe hiʼãngapyhýva noĩporãi ipype: ha pe ijojáva oikovéta ijerovia rupi. Habacuc 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Pe mokõiha prueba osẽmby ojeheja pytũmbýpe ikatu hag̃uáicha ojekuaauka pe jerovia je’e peteĩha prueba-peguáicha ha’épa añetehápe peteĩ jerovia tee.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe tesape iñespecial oñeme’ẽva’ekue Juánpe ha ojehechauka va’ekue umi siete truénorupi, ha’eva’ekue peteĩ delineación umi mba’e oikótavagui peteĩha ha mokõiha ánhel marandu guýpe. Ndaha’éi va’ekue iporãvéva tavayguakuérape oikuaa hag̃ua ko’ã mba’e, pórke tekotevẽete va’erãkuri oñeha’ã hag̃ua ijerovia. Tupã orden-pe oñemomaranduva’erãkuri añetegua ijojaha’ỹva ha tenondegua eterei. Umi peteĩha ha mokõiha ánhel marandu oñemomaranduva’erãkuri, ha katu ndaikatúi va’erãkuri ojehechauka ambue tesape ko’ã marandu ndojapói mboyve hembiapo tee.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Ñandejára omeʼẽvaʼekueicha oñemohenda porã Daniel kapítulo mokõihápe oñemopyenda hag̃ua peteĩ taʼãngáre, pórke upéva orrepresenta pe prueba pe mymba raʼanga rehegua. Umi estudiante kuéra profesía rehegua ohechakuaávaʼekue 11 jasyporundy 2001 ramo peteĩ profesía ñembyaty ramo, simbólikamente hoʼu pe kuatiañeʼẽ kañymby. Upéi oñemboguata jey hag̃ua tape yma guare Adventismopegua gotyo, ojehechaháicha umi kárta pionero 1843 ha 1850-pe. Umi tape yma guare ohechauka porã pe primer ánhel rembiapo, ha upéi oñemboguata hag̃ua ontende hag̃ua upéva orrepresentaha pe tercer ánhel rembiapo. Opa umi revelación porãite oñemboguata vaʼekue ontende hag̃ua oukuri pe metodología profética ontende haguére ha ojapyhy vaʼekue. Upéva pe metodología oñetipifika vaʼekue William Miller rembiapo rupive, ha upéva oñemoneĩkuri oñemombarete jave pe marandu peteĩha hembiasakuepegua 11 jasypoapy 1840-pe.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Áño 1840-pe ambue peteĩ cumplimiento profético hechapyrãva omokyre'ỹ tuichaiterei interés. Mokõi áño mboyve, Josiah Litch, peteĩva umi ministro tenondegua opredikáva pe segundo advenimiento rehe, omoherakuã peteĩ exposición Apocalipsis 9 rehegua, opredisévo pe Imperio Otomano ho'a hag̃uáicha. I cálculo kuéra he'iháicha, ko pu'aka oñembotýta... ára 11 jasypoapy 1840-pe, jave pe pu'aka otomano Constantinopla-pe ikatu oñeha'arõ oñembyai hag̃ua. Ha kóva, che arovia, ojehechakuaáta añetéva hag̃ua.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe aravoite ojehechaukápe, Turkiakuéra, iñambasadorkuéra rupive, omoneĩ umi tetãnguéra oñondivepa Europa-gua ñangareko, ha upéicha omoĩ ijehe umi tetã cristianokuéra poguýpe. Pe mba’e oikóva oñemoañete porãite pe profesía he’íva. Ojekuaávo upéva, hetaiterei tapicha ojerovia Miller ha iñirũnguéra ojagarra vaʼekue umi principio de interpretación profética rehe, ha peteĩ py’a guasu hechapyrãva oñeme’ẽ pe movimiento adventista-pe. Kuimba’ekuéra arandu ha tenda guasúvape oĩva ojoaju Miller ndive, mokõivéva opredikávo ha opublikávo hemiandu, ha 1840 guive 1844 peve tembiapo pya’eterei oñemyasãi.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Umi kuéra oacepta ramo guare 11 jasyporundy 2001 peteĩ profesía ñembyajúramo, upéicha avei “oñemboguata porãha umi principio kuéra interpretación profética rehegua oguerovia vaʼekue” Future for America. Pe ánhel oguejy vaʼekue pe lívro ñemimbyre reheve ha omanda umi hoʼútavape, toʼu. Pe lógica profética oĩva pe lívro michĩme historia Millerita rehegua ryepýpe, ha pe lívro ñemimbyre ñane rembiasakue koʼag̃agua rehegua, tekotevẽ oñeguata hag̃ua jerovia hag̃uáicha pe prueba taʼanga mymba ñarõ vaíva ñemoheñói rehegua. Ha rire ojeʼu, térã oñembojoaju rire pe metodología profética, pe temimboʼe upéi ohechaukavaʼerã peteĩ ñemoneĩ jehecharamóva umi mbaʼe oʼu vaʼekue yma guare rehe. Upéva, tembiapo jerovia rehegua, ojehechaukavaʼerã peteĩ prueba rupive oñemboguata hag̃uáicha peteĩ resultado “pytũ” reheve.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
Umi tembiapoukapy marandu porãgua William Miller rembiapokue ángel peteĩha rembiasápe, oñembojoajúvo umi tembiapoukapy profétikova oñemopyendava’ekue ángel mbohapyha rembiasápe, oheja umi profesía mbo’ehára ohechakuaa hag̃ua peteĩteĩ umi mbohapy ángel Apocalipsis catorce peguáva ogueru hague hendivekuéra peteĩ marandu peteĩ kuatiañe’ẽ michĩvape, ha upéva va’erãha oñe’õ. Pe metodología ha’ekuéra oiporavova’ekue ho’u hag̃ua upéva oheja umi temimbo’epe upéi ohecha hag̃ua, pe ángel Apocalipsis dieciocho peguáva oguejy ramo guare 11 jasyporundy 2001-pe, oguereko hague ipope peteĩ kuatiañe’ẽ tekotevẽva oñe’õ, jepe ndoje’éi hag̃uaichaite capítulo dieciocho-pe.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Pe ánhel oguereko ipope peteĩ kuatiañe’ẽ kañymby. Upe lógica profética hína pe Daniel ohechaukáva oiporavóramo omboyke hag̃ua tembi’u babilónico. Upe lógica profética hína pe oñeikotevẽva ikatu hag̃uáicha ojehecha mba’éichapa oñemoheñói pe mymba ra’anga; pórke jepe ñañemomarandu haguéicha oĩha “movimiento” ha “acontecimiento” oñemboguata hag̃uáva oñemoheñóivo pe mymba ra’anga, avei ñañemomarandu pe movimiento ojejapo hag̃ua legislación dominical oguataha “pytũmbýpe”. Tekotevẽ ñarekóvo “anteojo pyharegua” espiritual ikatu hag̃uáicha jahecha iñemongu’e pytũmbýpe; pórke kóva hína pe ta’anga ñemoheñói, ha katu oñemoheñói “pytũmbýpe”. Péva ojekuaaukáta añoite umi regla profética rupive pe profecía temimbo’e omoneĩ va’ekue ohechakuaávo 11 de septiembre de 2001 ha’eha pe cumplimiento pe mbohapyha Aipo Vaí ñeguahẽ rehegua.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Ñandejára oikuaauka mba’épa oikóta umi ára pahápe, ikatu hag̃uáicha Itavaygua oñembosako’i oñembo’y hag̃ua pe yvytu atã mboyve, pe ñemoĩ hag̃ua iñakãre ha pochy rovái. Umi oñeñe’ẽmava’ekue hendivekuéra umi mba’e oĩva tenonderãme rehe ndoikói hag̃uáicha oguapy py’aguapýpe oha’arõvo pe ama’ẽ guasu ou hag̃uáicha, oñembopy’aguapývo he’ígui Ñandejára omo’ãtaha umi hese jeroviáva ára jejopy vaihaópe. Ñandéva jaiko va’erã kuimba’éicha oha’arõva Ijára, ndaha’éi peteĩ jepyta rei hag̃uáicha, síno tembiapópe kyre’ỹme, jerovia ndopyrýivape. Ko’ág̃a ndaha’éi ára ñame’ẽ hag̃uáicha ñane akã umi mba’e michĩva añónte rehe. Kuimba’ekuéra oke aja, Satanás oñemba’apo kyre’ỹme ombosako’i hag̃ua opa mba’e ani hag̃uáicha Ñandejára tavayguakuéra ohupyty poriahuvereko térã tekojojápe. Pe ñemongu’e domingo rehegua ko’ág̃a oguata pytũmbýpe. Umi mburuvichakuéra okañy pe porandu añeteguáva, ha heta umi ojoajúva pe ñemongu’ére ndahechái voi moõ pe mbegue guive osyryva ojegueraha hína. Iñe’ẽ jehechauka kuéra iñakãguapy ha ojehecha cristiano ramo, ha katu oñe’ẽ vove ohechaukáta pe dragón espíritu. Ore rembiaporã hína jajapo opa mba’e ikatúva ñandéve ani hag̃ua og̃uahẽ pe ñane moingóva peligrope. Ñañeha’ã va’erã ñamboipe’a hag̃ua prejuísio ñamoĩvo ore jehe peteĩ tesape porãme tavayguakuéra renondépe. Ñamoĩ va’erã henondépekuéra pe porandu añetetéva oĩva peteĩcha hag̃ua, upéicha rupi jajoko hag̃ua iporãvéva ha imbaretevéva protesta umi medida ojokoséva tekosãso py’aguapy rehegua. Jaheka meme va’erã Ñandejára Ñe’ẽme ha ikatu va’erã ñame’ẽ ñande jerovia rehegua mba’érepa jarovia. He’i pe maranduhára: ‘Umi hekoañáva ojapóta hekoañápe; ha avave umi hekoañáva apytégui noikumbymo’ãi; ha umi arandu katu oikumbymo’ãta.’” Testimonies, volúmen 5, 452.
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
Daniel ohechauka umi “arandu” ikatúva ohecha pe movimiento omoĩ hag̃ua léi domingo rehegua, jepe oiko ramo “pytũmbýpe”. Ha’e ikatu ojapo upéva, ohasa rupi pe prueba tembi’u rehegua, pe prueba jehecha rehegua mboyve. Pe prueba jehecha rehegua, pe ta’anga mymba ñarõ rehegua ñemoheñóiva, oiko “pytũmbýpe”.
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Ñañepyrũta ñaneñehesa’ỹijo Daniel capítulo mokoĩ rehe, pe marandu mokõiha ángel rehegua ramo, pe artículo oúvape.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
Ha aguerúta umi ohecha’ỹvape tape ndoikuaáiva rupi; amboguatáta chupekuéra tape’i ndoikuaáiva rehe: ajapóta pytũ tesape hag̃ua hesakã hag̃ua henondépekuéra, ha umi mba’e karẽva oiko hag̃ua porã. Ko’ã mba’e ajapóta chupekuéra, ha ndachejáimo’ãi chupekuéra. Isaías 42:16.