In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Umi artíkulo mboyveguápe jahechakuaa vaʼekue umi Milleríta-kuéra oikuaa hague haʼekuéra ohupytyha pe parábola umi diez vírgenes rehegua, Habacuc kapítulo mokõi ha Ezequiel kapítulo doce, versíkulo veintiuno guive veintiocho peve. Umi versíkulo oĩva Ezequiel-pe heʼi porã, koʼã mbohapy pasáhe profético oñekumpli hag̃ua hekopete umi ára pahápe, “pe efecto opa visión rehegua” oñekumplítaha. Hermana White avei oñeʼẽ ko fenómeno rehe.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Pe Revelación-pe opaite Biblia aranduka ojoaju ha opa. Ko’ápe oĩ Daniel aranduka rembojuaju. Peteĩva ha’e peteĩ profesía; ambue katu peteĩ revelación. Pe aranduka oñembotýva ndaha’éi Revelación, ha katu upe Daniel profesía pehẽngue oguerekóva joaju ára paháre. Pe ánhel he’i kuri: ‘Ha nde, Daniel, emboty ñe’ẽnguéra ha emoĩ hag̃ua aranduka peteĩ sello guýpe, paha ára peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Pe parábola umi diez kuñataĩ rehegua oñeñe’ẽjey pe letra peve peteĩchaite umi ciento cuarenta y cuatro mil ñembotysýpe, oñepyrũva’ekue 11 de septiembre de 2001-pe ha opa pe okẽ oñemboty vove umi kuñataĩ tavy ári pe ley dominical hi’ag̃uimbaitévape. Upéva historia arýpe ojehecha opaite visión rembiapo oñerrepresentáva “opaite umi Biblia aranduka ojoaju ha opaha” pe.

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Rojapoihína kuri peteĩ pyenda ñentendepy rehegua pe artíkulo mboyveguápe ikatu hag̃uáicha ñamyesakã pe línea okápeguáva tembiasakue rehegua oñerrepresentáva Daniel once, versíkulo cuarenta-pe, ha upéva orrepresenta pe historia política pe mymba yvy arigua ratĩ republicano rehegua. Upe historia oho oñondive pe historia religiosa pe mymba yvy arigua ratĩ protestánte añetegua rehegua ndive. Romohu’ãma peteĩ mbovymi línea profétika oñe’ẽva pe ratĩ republicano pe mymba yvy arigua rehe, ha ko’ág̃a ñamoĩ umi línea pe historia profétika ári oñepyrũva’ekue pe ára paha jave ary 1989-pe.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Pe mymba ka’aguy yvypegua oñepyrũva’ekue 1776-pe, ha opa va’ekue ára paha jave 1798-pe, ha’e pe línea roipuruséva ñañeha’ã hag̃ua ñambojoaju hag̃ua opaite línea ko’ág̃a ohechaukáva hembiapo. Pe ára pukukue 1776 guive 1798 peve oguereko Alpha ha Omega rehegua techaukaha, ñepyrũhápe ha opa hag̃uáme oĩgui peteĩ tembiapo léi rehegua, upéva ha’éva peteĩ tetã ñe’ẽ.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Peteĩ tetã ñe’ẽ ha’e hína iñakãrapu’ãha iñemoĩmbyréva léi apoha ha tekojoja rehegua mburuvichakuéra rembiapo rupive.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Peteĩ tekome’ẽ tenondegua pe mymba yvyguápe ha’e iñe’ẽ. Tetã peteĩ reko yvypóra Estados Unidos pegua ha’e va’ekue peteĩ kuatia guasu Tupãgui ouva, oipe’áva okẽnguéra sãsõrã jeroviapy rehegua ha polítika rehegua, ha upéicha ojapóvo omokõ pe “ysyry guasu” jehasa asy rehegua, ojeporu va’ekue heta sa’arykuéra pukukue umi mburuvichakuéra Europa peguakuéra ha tupao Katóliko rupive.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Ha pe mbói omombo ijurúgui y peteĩ ysyry guasu ramo kuñakarai rapykuéri, ojapo hag̃ua chupe ogueraha hag̃ua pe ysyry guasu. Ha yvy oipytyvõ pe kuñakaraipe, ha yvy ojurupe’a, ha omokõ pe ysyry guasu pe dragón omombo vaekue ijurúgui. Apocalipsis 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Yvy guýra rembiguái opa rire, ha’e rupi sexto rréino ramo maranduhai marangatúpe oñeprofetisáva, oñe’ẽ jeýta; ha upérõ oñe’ẽta dragónicha, omoañetévo pe léi arapokõindýpe guára.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Ha ahecha peteĩ mymba ka’aguy ambue osẽva yvygui; ha oguereko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ mbói guasuicha. Apocalipsis 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Mymba yvy rehegua oñepyrũ kuri pe sexto rréino ramo 1798-pe, upe jave papakatu oñemonda hag̃ua ichugui imbarete.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Ha pe Papado, oñemonda rire ichugui ipokatu, oñembopy’aguasu hag̃ua oheja hag̃ua pe persecución, Juan ohecha peteĩ pu’aka pyahu osẽva hag̃ua ombojoja jey hag̃ua pe dragón ñe’ẽ, ha omotenonde hag̃ua upe tembiapo peteĩchaite ipy’ahatãva ha ñemongarai’ỹva. Ko pu’aka, pe pahaite oikétava ñorairõme tupaóre ha Tupã léire, oñesimbolisa va’ekue peteĩ mymbaguasu iñakãratĩ ovecha ra’y joguaháva reheve.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Áño 1798-pe, papado ojapyhy jave iñekutu ñemano rehegua, Tetã peteĩ reko Amérikagua oñe'ẽ, ha, opa mba'éicha Alpha ha Omega rehegua oiko jepi hag̃ua, pe ñe'ẽ oñepyrũha guive ohechauka hag̃ua pe ñe'ẽ oikótava ipahápe. Pe Alien and Sedition Acts oñemoinge léipe 1798-pe, ohechauka hag̃ua umi léi oñemoañetéva ipahápe, oñe'ẽva inmigración ilegal rehe, ha umi medios de comunicación rehe.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Pe período jahecháva guive 1776 guive 1798 peve oguereko Alfa ha Omega rehegua techaukaha, pórke ohechauka “ñe’ẽ” Declaración de Independencia rehegua iñepyrũme, ha upéva ha’e peteĩ tipo umi Alien and Sedition Acts of 1798 rehegua. Mbytepe pe período-pe, ojejuhu Constitución de los Estados Unidos. Pe período ome’ẽ peteĩ ta’anga profético pe mbói yvy rehegua poguy rehegua, pórke oñepyrũ oñe’ẽ hag̃ua ovecha ra’yicha, ha katu pe período opa peteĩ legislación reheve oguerekóva dragón ra’ãnga. Ha, heta jey oikoháicha, peteĩ mba’e ñepyrũ ha ipaha ojoaju umi ijojaha’ỹvandi. Pe peteĩha waymark pe período rehegua ojehechauka pe paha waymark-pe, ha pe mbytepegua waymark ha’eva’ekue Constitución de los Estados Unidos, oñemoneĩva’ekue PAAPY mbohapy tetãvorekuéra rupi. Pe ñe’ẽ hebreo “añetegua” oñemoheñóikuri pe peteĩha letra rupive, upéi pe letra pahaapyha rupive, ha upéi pe letra pahaitéva alfabeto hebreo-gua rupive.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Pe período koʼág̃a ñahesaʼỹijohápe oguereko pe Primero ha pe Pahaguéva réra mbyky, pe añetéva. Ko período ohechauka peteĩ período ogueraháva yvy mymba guasu poguýpe oñepyrũ hag̃ua, haʼe hag̃ua pe mburuvichagua poteĩha umi marandu hag̃uagua Biblia-pe; upévare avei ohechauka peteĩ período ogueraháva yvy mymba guasu poguýpe opa hag̃uáicha, haʼe ramo pe mburuvichagua poteĩha umi marandu hag̃uagua Biblia-pe. Upe período oñepyrũkuri ára pahápe ary 1989-pe. 1776 guive 1798 peve oñemoĩvaʼerã 1989 ári pe ley dominical pyaʼe oútavape peve, upe jave yvy mymba guasu oñeʼẽ ramo dragónicha, ojehechaukaháicha pe Alien and Sedition Acts rupive.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Iporãta ñamoĩ hag̃ua ñane estudio-pe ambue añetegua profética. Pe añetegua ha’e peteĩ elemento “paha ára” rehegua, peteĩ símbolo ramo heta jey oñehechagiáva. Adventismo Laodicense ikatu hag̃uáicha oikuaa porã 1798 ha’eha pe “paha ára”, péro iñentendimiento jepivegua opyta upépe; ndoikuaái mba’evegui opaite línea de reforma ojoja ambuekuéra línea de reforma rehe. Opaite línea de reforma oñepyrũ pe “paha ára” guive.

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Moisés ohechauka Cristo-pe, ha Moisés voi he’i hag̃ua upe añetegua, ha Pedro omoneĩjey upéva Hechos kuatiápe.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Ñandejára nde Jára omoñepyrũta ndéve peteĩ Maranduhára nde apytégui, nde joyke’ykuéra apytégui, che joguaha; chupe pehendu vaʼerã. Deuteronomio 18:15.

Jesus was to be “like unto” Moses.

Jesús vaʼekue “ojoguáva” Moiséspe.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Ha ko'ág̃a, che ryvykuéra, aikuaa peẽ pejapo hague upéva ñembotavy rupi, pene ruvichakuéra avei ojapo haguéicha. Ha umi mba'e Tupã yma oikuaaukava'ekue opaite hemimarangatukuéra jurúre, Cristo ohasa asy va'erãha, upéva ha'e omohu'ã péichaite. Peñembyasýke, upévare, ha pejevy Tupã gotyo, pene angaipa hag̃ua ojeipe'a, oguahẽ vove ára pytu'u ha pyahu ñandejára rovagui; ha ha'e ombouta Jesucristo, pe ojekuaauka va'ekue ymave peẽme: upéva yvága omoguahẽva'erã oñongatu hag̃uáicha pe ára opa mba'e oñemyatyrõ jey haguã, umi mba'e Tupã he'iva'ekue opaite hemimarangatu marangatukuéra jurúre, ypy guive ko yvy oñepyrũ haguéguive. Moisés añetehápe he'i va'ekue umi túvakuérape: Peteĩ marangatupýra, che joguaha, pende Ru Tupã omoñepyrũta peẽme pene ryvykuéra apytégui; chupe pehendúva'erã opa mba'épe, opa mba'e ha'e he'íva peẽme. Ha oikóta, mayma tekove nohenduséiva upe marangatupýrape, oñehundíta tavayguakuéra apytégui. Ha upéicha avei, opaite marangatupýra Samuel guive ha umi ou va'ekue hapykuéri, opa umi oñe'ẽ va'ekue, oikuaaukáma avei ko'ã ára rehegua. Hechos 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Moisés rembiasakuepýpe, pe ára paha ha’e vaekue heñóiha, ha upéva ohechauka vaekue Cristo heñóiha. Mokõivéva, Cristo ha Moisés, heñóivape oiko vaekue peteĩ jeikuaa ñembotuichave oguerekótava peteĩ prueba upe generación-pe g̃uarã. Pe jeikuaa mokõivéva heñói rehegua omboguata vaekue Egipto ha Roma mbarete dragón-icha oha’ã hag̃ua ojuka umi oñeprometéva profecía-pe. Umi ovecha ñangarekohára yvyty ári, umi arandu kuéra kuarahyresẽ guive, ohechauka umi ontendéva pe jeikuaa ñembotuichave pe ára paha jave.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Pe mba’e ojehechakuaa’ỹvéva jepi ha’e oĩha mokõi techaukaha ára pahápe. Ndaha’éi Moisés añoite oúva’ekue yvy ári, ha mbohapy ary mboyve heñói va’ekue i-tyke’y Aarón. Poteĩ jasy mboyve Cristo heñói hag̃ua, heñói va’ekue avei i-prímo Juan. 1798 ha’e pe jehechakuaa ojeporavovéva “ára paha” rehegua, ha 1798-pe pe mymba (pe tembipuru político) (pe kuña reko vai) oguata hague ári pe Ára Pytũ aja, ojejuka; ha peteĩ ary rire pe “kuña” oguata va’ekue upe mymba ári omano avei.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Áño 1989-pe oĩ mokõi mburuvicha. Reagan oguereko mburuvichakue pe oñemoĩ mburuvicharã peve 1989-pe, ha upéi Bush peteĩha omoñepyrũ hembiguái ruvicha reko. Pe opa paha umi mil mokõi saĩ poapy arýgui sesenta rehegua ojehechauka vaʼekue umi setenta ary jejapyhy rupi Babilóniape, ha General Ciro, Darío pe sobrino, ojuka ramo guare Belshazzar-pe pe pyhare karu guasúpe, Darío haʼe vaʼekue pe mburuvicha añetegua. Darío ha Ciro ohechauka umi mokõi techaukaha pe ára paha upe tiémpope.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Pe joaju profétika oĩva Moisés ha Aarón apytépe, Juan ha Jesús apytépe, Darío ha Ciro apytépe, papado ha pápape, ha Reagan ha Bush apytépe, maymáva hína tesape profétika renda oñehesa’ỹijóramo pe metodología hekopete hag̃ua rupive. Ko’ápe jahechaukaseva hína kóva: Juan, Jesús primo, ha’e va’ekue pe ñe’ẽ oporombotyryrýva desiértope, ojoguáva yma Aarón, Moisés ryke’y, rehe, oho va’ekue desiértope ombotovy hag̃ua Moisés ndive, ikatu hag̃uáicha ha’e iñe’ẽ.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Umi mbohapy ary oñemoĩ mboyve Cristo, ha umi mbohapy ary oñemoĩ mboyve pe anticristo, oĩ peteĩ techaukaha omombeʼúva peteĩ “ñeʼẽ”. Cristo rehegua, upéva haʼe vaʼekue Juan ñeʼẽ osapukáiva pe desiértope. Áño 533-pe Justiniano omeʼẽ peteĩ decreto ombojekuaáva pe anticristo ramo umi herejía moakãrãha ha tupao akã. Justiniano decreto haʼe vaʼekue pe “ñeʼẽ” ombosakoʼíva pe “decreto” arapokõindy léi rehegua oñemoañetéva Concilio de Orleans-pe áño 538-pe.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ciro mburuvicha guasu ehérsito ha’eva’ekue pe ñe’ẽ ohechaukáva Dario ojagarrataha Babilóniape hi’arag̃uietereiha.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Ciro ehérsito oúvo Babilonia murálla renondépe vaʼekue judíokuérape guarã peteĩ techaukaha ikatu hag̃uáicha ohechakuaa hiʼag̃uimbamaha isãso hag̃ua ñemboty-gua guive. Hetave peteĩ siglo Ciro heñói mboyve, pe Inspirasión omombeʼúma vaʼekue hese héra rupive, ha omboguapy hag̃ua peteĩ kuatia’ẽ hembiapo añetévare ojapótava og̃uahẽvo Babilonia táva rehe ojejapysakaʼỹ hag̃uáicha, ha ombosakoʼívo tape peñemosãso hag̃ua pe ñemboty raʼykuérape guarã. Isaías rupive oñeñeʼẽ kuri pe ñeʼẽ:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Péicha he’i Ñandejára hembiporavo pytyvõvape, Cirope, ajapyhýva ipo akatúa, amoĩ hag̃ua tetãnguéra ipoguýpe; … ajuraha hag̃ua henondépe umi okẽ mokõi roguegua; ha umi okẽ ndaijepe’amo’ãi; che aha ne renondépe, ha ambojoja umi tape ikarẽva: aipe’apa hag̃ua umi okẽ kuára reheguáva, ha aikytĩ hag̃ua mbytépe umi barra fiérrogua: ha ame’ẽta ndéve pytũmbýpe oĩva tesoro, ha umi mba’eta ñemiguáva umi tenda kañymbyguápe, reikuaa hag̃uáicha che, Ñandejára, rohenóiva nde rérape, ha’eha Israel Jára.’ Isaías 45:1–3.” Profetas ha Mburuvichakuéra, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Ojekuaa jave mokõi testígo térã mokõi techaukaha rupive oñemopyenda hag̃ua peteĩ “ára paha” profético, ikatu avei ojekuaa peteĩva umi mokõi techaukahágui orrepresentaha peteĩ jehechauka, marandu térã ñe’ẽmondo hi’ariguápe umi tembiasakue oúvagui. Aarón, Juan, Ciro ha Justiniano orrepresenta peteĩ techaukaha oúva mboyve pe ára paha. Pe ára paha ary 1798-pe ha’e pe ipaha pe periodo ojehechaukáva 1776 guive 1798 peve. Pe techaukaha oĩva mbytepe upe tembiasakuépe ha’e pe ñe’ẽ osapukáiva desiértope pe tembiasakue oúvare. Upe tembiasakue oñepyrũ peteĩ ñemoherakuãme omboykéva mburuvicha guasu térã pápape guare poguype guasu sãmbyhy mbarete, ha opa peteĩ ñemoherakuãme orrepresentáva peteĩ diktadór rekokatu. Pe ñemoherakuã mbytépegua orrepresenta pe “ñe’ẽmondo” pe tembiasakue oútavagui, ha upe ñe’ẽmondo ha’e va’ekue Tetã peteĩ rekojoja Estados Unidos pegua oñembyatyrótaha térã oñembyaítaha upe tembiasakue pahápe.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Pe línea histórica oñepyrũ jey oñembohovái hag̃ua ary 1989-pe, ha opa pe léi domingogua-pe, oñemboykévo pe ñemongeta ñemomarandúva desiértogui mokõi sa ary mboyve, ary 1789-pe. Ary 1989 ha’e pe ára paha Daniel 11:40 paha gotyo, ha ojokupyty pe ára paha ndive ary 1798-pe. Ary 1989 ojokupyty ary 1776 ndive, ha pe léi domingogua orrepresenta ary 1798. Mbyte gotyo pe tembiasakuepe, opa hag̃ua pe mba’e ojehechaukáva peteĩteĩ visión-pe, pe tembiasakue oñepyrũva 11 jasyporundy ary 2001-pe, ha osegíva pe ñemongeta ñemomarandúva ary 1789 peve, oñehundipa ha pe Constitución oñembyaipa. Oĩva’erã peteĩ techaukaha tape rehegua mbytépe, Tupã araka’eve ndojemoambuéigui. Pe techaukaha tape rehegua orrepresentáta peteĩ ñemongeta ñemomarandúva pe tembiasakue proféticape g̃uarã oñepyrũva pe léi domingogua oúvape pya’e.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

1989 omarka pe ára pahávo pe versíkulo cuarenta-pe, ha upéva ogueraha pe léi domingo-pegua versíkulo cuarenta y uno-pe. Pe marandu ñe’ẽmondo og̃uahẽva ára pahá rire, ha katu pe léi domingo-pegua mboyve, haʼe vaʼekue 11 de septiembre de 2001. Upéva omomarandu pe tembiasakue periodo paha-pe, pe tercer Ay og̃uahẽva 11 de septiembre de 2001-pe, ha upepete oñejoko vaʼekue, ojapytáta jeyha peteĩ mbaʼe oúva oñehaʼarõʼỹre, ha hetaiterei táva oñehundíta. Upe ñehundi og̃uahẽ vove, Satanás oñepyrũta hembiapo hechapyrãva, ha upe tembiapo oñepyrũ pe léi domingo-pegua hi’aguĩma oúva reheve.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“¡Mávapa Ñandejára tavayguakuéra oikuaa umi miles táva oĩmava hi’aguĩva ñehundípe, ko’ág̃a rupi haimete oñeme’ẽmava ta’ãnga jaheirãme! Péro heta umi oikova’erãva omomarandúva pe añetegua, oikove hag̃ua omoakusávo ha okondenáva ipehẽnguekuérape. Ñandejára pokatu omonguerova hag̃uáicha oguahẽ vove akãme, oikóta peteĩ ñemoambue hesakã porãva. Ava kuéra ndoguerekomo’ãi inclinación okrítika ha ombyai hag̃ua. Ndoñemoĩmo’ãi peteĩ tenda ojokóva tesape ohesape hag̃ua ko yvy ariguápe. Ikrítika, imoakusávo, opaíta. Pe enemigo pokatukuéra oñembyaty ñorairõrã. Ñorairõ hatãva ñande ra’arõ tenonderãme. Peñemoag̃ui, che ryvy ha che reindykuéra, peñemoag̃ui. Pejejuaju Cristo rehe. ‘Ani peje: A confederacy,... ani peñemongyhyje ha’ekuéra okyhyjévagui, ni pekiñyhyje. Pembotuicha Ñandejára de los ejércitos ha’e voi; ha toiko ha’e pene kyhyjepyrã, ha pene mba’e py’ara’ỹ. Ha’e oikóta peteĩ santuario; péro mokõivéva Israel róga peguápe oikóta peteĩ ita ñepysanga hag̃ua ha peteĩ ita guasu oñepysangáva hag̃ua, peteĩ ñuhã ha peteĩ ñu osẽ hag̃ua Jerusalén guápe g̃uarã. Ha heta ijapytepegua oñepysangáta, ho’áta, oñembyaíta, oñembohysýita ha ojepokóta chupekuéra.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Ko yvy ha’e peteĩ ñe’ẽpoty renda. Umi oñembosaráiva, ha’éva hikuái umi oikóva ipype, oñembosako’i hína omboguata hag̃ua hikuái peteĩteĩva iñapoharã pe drama tuichavéva paha-peguápe. Ñandejára ndojehechakuaavéi. Yvypóra aty guasu apytépe ndaipóri joaju, ndaha’éiramo kuimba’e kuéra oñemoirũ ramo oñondive ogueroguata hag̃ua umi mba’e ha’ekuéra imba’erã añónte oipotáva. Ñandejára oma’ẽ hína. Iñembipota umi iñemoĩ hag̃ua hese iñakãhatãva rehe oñekumplíta. Ko yvy noñeme’ẽi yvypórape ipope, jepe Ñandejára oheja sapy’ami hag̃ua umi mba’e ombohasáva apañuãi ha teko vai toguereko pu’aka. Peteĩ pu’aka yvýgui guýpe guáva omba’apo hína ogueru hag̃ua umi escena paha tuichavéva pe drama-peguápe,—Satanás ou Cristo ramo, ha omba’apo opa marã ñembotavýpe tekojoja’ỹ reheve umi oñeñapytĩva oñondive hag̃ua sociedad secreta-pe. Umi oñeme’ẽva pe tarova oñemoirũ hag̃uápe oñondive omotenonde hína enemigo rembipota. Pe mba’e omoñepyrũva oguerúta pe hi’a.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Jejavy haségui oikéma peve. Py’atarova omyenyhẽ ko yvy ape, ha ko’ẽrõite og̃uahẽta peteĩ ñemondýi tuichaite yvyporakuérape ári. Ipaha hi’aguĩiterei. Ñande, jaikuaáva pe añetegua, ñañembosako’iva’erã pe ko’ẽrõite oike hag̃uáre ko yvy ape ári peteĩ mba’e omondýitereíva ha oñembohasáva hag̃uaicha peteĩ mba’e oúva mba’eve hag̃uáicha.” Review and Herald, 10 de septiembre, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Pe ñe’ẽmondo ojehechaukava’ekue Constitución ñemoinge rupive ary 1789-pe, ha’e pe mbohapyha ánhel remimombe’u, ojevyva’erãva mokõiha Cades-pe, oñepyrũvo umi cien cuarenta y cuatro mil ñemboty. Upéva ha’e pe ñe’ẽmondo Apocalipsis kapítulo dieciocho ñe’ẽ peteĩha rehegua, ha ndaha’éi añoite umi óga guasu Nueva York távape gua oguejýva upe jave, síno pe Constitución rekotee voi oñemoambue. Pe Constitución ojehai ha oñemopyenda léi inglés rehe, ipyenda filosófico ikatu hag̃uáicha oñemombe’u hag̃ua ñemombykype péicha: “Peteĩ tapicha ndaipóri hembiapo vai, ojehechauka mboyve hese oĩha mba’e vai.” Pe Constitución ojehai hag̃ua oñemboyke hag̃ua pe ojekuaáva léi romano ramo, ipyenda filosófico ikatu hag̃uáicha oñemombe’u hag̃ua ñemombykype péicha: “Peteĩ tapicha oguereko mba’e vai, ojehechauka mboyve ndaipóriha hese mba’e vai.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Pe ñehẽmondo desiérto-gui oúva ary 1789-pe, oñerrepresentáva Constitución rupive, orepresenta pe ñehẽmondo 11 de septiembre de 2001-pe, ha ndaha’éi añoite umi óga hendyva’ekue omoĩva’ekue upe tembiasakue peteĩ cumplimiento literal reheve, ha pe Patriot Act ñemoguahẽ avei orepresentava’ekue pe ñehẽmondo.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Pe Patriot Act (Léi omojoajúva ha omombaretéva Estados Unidosme ome'ẽvo tembiporu hekopete oñeikotevẽva oñeñandu hag̃ua ha ojejoko hag̃ua terrorismo rembiapo, ary 2001) oñemoinge va'ekue Congreso de los Estados Unidos-pe mbykymi rire umi ataque terrorista oikóva’ekue 11 jasyporundy 2001-pe. Pe proyecto de ley oñemoinge va'ekue Cámara de Representantes-pe 23 jasypa 2001-pe, ha Senado-pe 24 jasypa 2001-pe. Mburuvicha guasu George W. Bush omboheraguapy va'ekue léiramóicha 26 jasypa 2001-pe. Pe Patriot Act hembipotápe oĩ va'ekue omombarete hag̃ua gobierno rembiapokatu ojeporeka hag̃ua ha ojejoko hag̃ua umi acto de terrorismo ha ombotuicha hag̃ua vigilancia ha mburuvicha rendaguasu pokatu, ha omboyke pe principio básico ha fundamental derecho inglés-gua ohechaukáva peteĩ kuimba'e ndaha'eiha culpable, ojehechauka mboyve hembiapo vaiha. Ko'ág̃a peve gueteri ojeporu hína gobierno ryepýpe umi élite rupive oñembohasy hag̃ua pe debido proceso legal, tekoñemi ha juicio justo.

We will continue this study in our next article.

Ko estudio ñambojoapyta ñane artíkulo oúvape.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Mba’éichapa ñande rekove ko ára kyhyje ha marangatuetépe? ¡Ah, mba’eichaitépa oñemomba’eguasu pe tavyreíva tupãópe, mba’eichaitépa tekovai joguaha, mba’eichaitépa ñembotavy, mba’eichaitépa ao porã rayhu, mba’e rei ha vy’arã rayhu, mba’eichaitépa ojeheka yvateve hag̃ua! Ko’ã angaipa opaite omopytũ apytu’ũ, upéicha rupi umi mba’e opa’ỹva noñehesakãri. Ndajajehesape’ái va’erãpa Ñandejára Ñe’ẽme, jaikuaa hag̃ua moõpa jajuhu ko yvy rembiasakue-pe? Ndajajapo va’erãpa ñande apytu’ũ arandu hag̃ua pe tembiapo oñemboajéva ñanderehehápe ko tiempo-pe, ha pe tenda ñande, angaipáva ramo, jajoko va’erã pe tembiapo jehepyme’ẽ rehegua oho aja? Oiméramo jarekóramo mba’eveichagua ñangareko ñane ánga salvación rehe, tekotevẽ jajapo peteĩ ñemoambue añetetéva. Tekotevẽ jaheka Ñandejárape añete hag̃uáicha ñembyasy reheve; tekotevẽ, ánga rembiasy pypukúpe, ñamombe’u ñane angaipakuéra, ikatu hag̃uáicha oñembogue hag̃ua.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Ndopytavéima opytava’erã pe yvy ojepysóvape ñandejuru hag̃ua. Pya’e ñañembojañaína ñande prueba paha gotyo. Tapavave ánga toporandu: Mba’éichapa aime Tupã renondépe? Ndajaikuaái mboy pya’épa Cristo omombe’úta ñande réra, ha ñande káso oñemohu’ã hag̃uáicha pahaite. Mba’éta, aníkena, mba’éta ko’ã ñeñemoĩ porã? ¿Ñañeconteótapa umi hekojojáva apytépe, térãpa ñañemoĩta umi hekoañáva ndive?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Ta tupaópe topu’ã, ha toñembyasy Tupã renondépe hekovai jey va’ekuére. Toikove jeýke umi ñangarekohára, ha toipeju trompéta ñe’ẽ porã ha hesakãva reheve. Kóva ha’e peteĩ ñe’ẽmondo añetetéva ñande japroklamava’erã. Tupã omanda hembiguáipe, ‘Esapukái hatã, ani reñongatu nde ñe’ẽ, emopu’ã nde pytu’u trompétaicha, ha ehechauka che retãme hembiapo vai, ha Jacob rógape iñangaipa kuéra.’ Tekovekuéra atãntivo oñemomba’eva’erã; ndikatúiramo ojejapo upéva, opa tembiapo ndovaléi mba’everã; peteĩ ánhel jepe yvágagui oguejýrõ ha oñe’ẽ chupekuéra, iñe’ẽ ndoguerúi va’erã mba’eve porãve gueteri oñe’ẽ ramo guare mano apysa ro’ysãme. Tupaópe oñemokyre’ỹva’erã tembiaporãme. Tupã Espíritu ndaikatumo’ãi ou ipype, ha’e nombosako’íriramo tape. Oĩva’erã py’a pypuku jeheka serio. Oĩva’erã ñembo’e joaju ha ñemoĩ mbarete ndopáiva, ha jerovia rupive oñejeruréva Tupã ñe’ẽme’ẽnguéra. Oĩva’erã, ndaha’éi rete oñemonde hag̃ua ao vosa reheve yma guaréicha, síno peteĩ ñemomirĩ pypuku ángape. Ndajajuhúi mba’eve peteĩha hag̃ua ñañemomba’eguasu térã ñañembotuichave hag̃ua. Ñañemomirĩva’erã Tupã po mbarete guýpe. Ha’e ojehechaukáta ombopy’aguapy ha ohovasa hag̃ua umi ohekáva chupe añetehápe.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Pe tembiapo oĩ ñande renondépe; japytátapa ñañemboguata hag̃ua ipype? Tekotevẽ ñambaʼapo pyaʼe, tekotevẽ ñañemotenonde hatã ha pyʼaguapýpe. Tekotevẽ ñañembosakoʼi Ñandejára ára guasúpe g̃uarã. Ndarekói aravo ñamokañy hag̃ua, ni aravo ñañemoĩ hag̃ua tembiapo ñandejehénte guarãme. Tekotevẽ oñemomarandu ko yvy arigua kuérape. Mbaʼépa jajapo peteĩteĩva ñandejehegui hag̃ua jagueru tesape ambuekuérape renondépe? Tupã omeʼẽ opa kuimbaʼépe hembiapo; maymáva oguereko peteĩ tembiapo ojapóva vaʼerã, ha ndaikatúi ñambohasa hag̃uáicha ko tembiapo, ndahaʼéiramo ñande ánga oĩ hag̃ua peligrope.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Che ermanokuéra, ¿pemoñembyasykáta pe Espíritu Santo, ha pejapóta hag̃ua chupe ojei hag̃ua? ¿Pembotýta pe Salvador jehovasapýva okápe, pendejoguata’ỹgui ipresénsia renondépe? ¿Pehejáta ánga kuérape oñehundi hag̃ua añetegua kuaa’ỹre, pendehayhuetereígui penepytu’u hag̃uáicha ani hag̃uáicha pegueraha pe pohýi Jesús oguerova’ekue penderehehápe? Ñañemombákeke hag̃ua kéguigui. ‘Peiko hag̃ua peñangarekóvo, peñatendévo; pende ruvicha aña, pe Diablo, león okororõvaicha, oguata ojerére, ohekávo mávapa ikatu hag̃uáicha omokõ.’” Review and Herald, 22 de marzo de 1887.