We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.
Ko’ág̃a ñama’ẽ porãiterei hína umi característica profética rehegua pe tembiasakue-pe, upépe pe papado ojevy yvy guasu guapyháramo pe akã poapyháicha, ha’éva umi siete akãgui. Péicha rojapo, ikatu hag̃uáicha roikuaa porã ha roñemotenonde porã umi característica profética rehegua pe tembiasakue-pe, araka’e pe presidente poapyha, ha’éva umi siete presidentegui, omohu’ãta pe ta’anga ñemoheñói pe mymba papal rehegua. Roñepyrũma ore ñehesa’ỹijo ko’ã añetegua rehegua yvyty Carmelo ha Herodes aramboty reheve. Mokõivéva ta’anga marangatu ohechauka pe léi domingo oguahẽmbaitétavape Estados Unidos-pe, upéva avei ojehechauka Daniel kapítulo once, versículo cuarenta y uno-pe.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ha’e oike avei pe yvy porãme, ha heta tetã oñehundíta; ha ko’ãva okañýta ipógui: Edom, Moab ha umi tenondegua Amón ra’ykuéra. Daniel 11:41.
The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.
Pe rréi japu rehegua yvategua oike upe yvýpe iporãitevévape pe versíkulope. Upe yvy iporãitevéva, Israel yma guarépe, ha’e va’ekue Judá retã, ha ojehechauka va’ekue peteĩ yvy kamby ha eirete osyryháva ramo, ha upévare, ambue mba’e apytépe, ha’e va’ekue iporãitevéva. Ha’e iporãite va’ekue Cristo oiporavo haguére itavusu Jerusalén, ha’éva Itupao renda, ha pe táva omoĩ haguépe Héra.
Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.
Egipto yvýgui guive aguenohẽ hague che retãyguápe, ndaiporavói vaʼekue táva avavéva opa Israel ñemoñare apytépe oñemopuʼã hag̃ua peteĩ óga, che réra oĩ hag̃ua upépe; ha avave kuimbaʼépe avei ndaiporavói vaʼekue oisãmbyhy hag̃ua che retã Israel rehe. Ha katu aiporavo Jerusalén, che réra oĩ hag̃uáicha upépe; ha aiporavo David-pe oĩ hag̃ua che retã Israel ári. 2 Crónicas 6:5, 6.
The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.
Judá yvy añetegua vaekue pe yvy hechapyrãva Israel yma guarépe g̃uarã; ha Estados Unidos ha’e Judá yvy espiritual, pe yvy hechapyrãva Israel espiritual ko’ág̃agua hag̃ua.
“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.
“Pe yvy Ñandejára ome'ẽva’ekue peteĩ ñemo’ãha ramo Itávape g̃uarã, ikatu hag̃uáicha omomba’e chupe hikuái heko hag̃uaicha iñe'ẽrenduhápe, upe yvy ári heta ary pukukue oñemyasãiva’ekue Ipu’akapavẽ ñemo’ã, upe yvy Tupã oguerohoryva’ekue ojapóvo chugui Cristo religión ipotĩva ñongatuha,—pe yvy upéva, ijapohára kuéra rupive, ohejávo Protestantismo rembipota ha ome’ẽvo pytyvõ Roma-gua apostasia-pe, oñembyaívo Tupã léi rehe,—upérõ ae ojekuaáta pe tembiapo paha pe kuimba’e angaipa rehegua.” Signs of the Times, 12 de junio de 1893.
After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.
Pe mburuvicha yvate gotyo gua’u oñemombaʼe rire mburuvicha ñemby gotyogua ári (pe Unión Soviética yma guare), Daniel 11:40-pe, ary 1989-pe, upéi avei oñemombaʼe yvy porãite ári (Tetã peteĩ reko Amérika Joaju). Versíkulo 41-pe ñeʼẽ “tetãnguéra” oñemoĩva’ekue omoĩ hag̃ua pe jehaípe, ha ndahetaiterei hekopete, pórke pe léi domingogua jave, umi “heta” oñehundíva haʼe peteĩ aty tapicha oikuaavaʼekue mbaʼéichapa ojoavy pe sábado ára pokõihagua ha pe kuarahy ára, pe léi domingogua og̃uahẽ mboyve.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Pe sábado ñemoambue ha’e pe techaukaha térã mba’e rechaukaha pe iglesia romana pokatu rehegua. Umi, oikuaávo pe irundyha mandamiénto rembijerure, oiporavóva oñongatu hag̃ua pe sábado japu pe añetegua rendaguépe, upéicha ohechauka hikuái ñemomba’eguasu pe pokatupe, ha’eño rupi niko oñemandáva upéva. Pe mbói salváhe marka ha’e pe sábado papal, ko yvóra omoneĩva Tupã omoĩva’ekue ára rendaguépe.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Péro pe ára og̃uahẽ hag̃ua pe tiémpo oñemog̃uahẽ hag̃ua pe mbói rymba rairã, heʼiháicha pe profesía, noñeguahẽi gueteri. Pe ára jehechapyre guasu noñeguahẽi gueteri. Oĩ kristiáno añetegua opaite tupãópe, oĩramo jepe pe Tupão Católico Romano-pe. Avave noñeñehundi moʼãi orekóramoʼỹre pe tesape ha ohechaʼỹre pe tembiapo tekotevẽva pe mandamiénto irundyhágui. Péro osẽ vove pe decreto omboguatáva pe sábado japuva, ha pe sapukái hatã pe ánhel mbohapyhágui oavisa vove yvypórape ani hag̃ua omombaʼe pe mymba ha taʼãngamýi, upépe oñemohenda porãta pe línea pe japu ha pe añetéva apytépe. Upérõ umi oseguíva gueteri pe tembiapo vaipe ohupytýta pe mymba rairã ijykére térã ipope.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Pya’e ñaguahẽ hína ko ára peve. Oimérõ umi tupao protestánte ojoajúta mburuvicha reko yvy arigua ndive omombarete hag̃ua peteĩ religión japu, ha upéva omoĩ hag̃ua iñambue hag̃ua umi itúva ypykuéra omano hag̃uáicha jehasa asýpe ipohyietéva rupive, upéicharõ pe sábado papal oñemboguapýta tupao ha Estado pokatu oñondivegua rupive. Oĩta peteĩ apostasía tetãgua, ha upéva opa hag̃uáicha tetã ñehundi hag̃uápe añónte.” Bible Training School, 2 de febrero de 1913.
The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.
Pe aty “heta” oñemombáva pe arapokõindýpe ou hag̃uáicha pe léi domingo rehegua, ha’e umi ojerurepyreva’erã pe ára pytu’u rehegua tesape rehe, ha’éva pe tesape oñeme’ẽva upe ára-pe g̃uarã, ha’éva peteĩ jevyha tuicha mba’éva ha peteĩ apañuãi guasu tupao rembiasakue ha tetãnguéra rembiasakuepe. Upe aty ha’e pe Adventismo Laodiceagua oguahẽva’ekue ipahápe heko vai rupi oguata hag̃ua pe desiértope. Upépe hikuái oñemosẽ Yára jurúgui opa ára guarã. Pe Adventismo Laodiceagua ha’e umi oñehenóiva’ekue pe mbohapyha ánhel rembiapokue tesape gotyo, taha’e pe peteĩha Cades-pe pe tembiasakue ary 1844 guive ary 1863 peve, térã pe mokõiha Cades-pe pe tembiasakue ary 2001 guive pe léi domingo peve.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Ha he'i chupe: Angirũ, mba'éicha piko reike ko'ápe, nde ndereguerekóiramo ao ñemendaha pegua? Ha'e katu opyta ñe'ẽ'ỹre. Upéi mburuvicha guasu he'i hembiguáipe: Peipokua ipo ha ipy, pejogua hag̃ua ha pemombo chupe pytũ okapeguápe; upépe oĩta hasẽ ha tãi ñembyahýi. Heta niko ojejapo hag̃uáicha ohenói, sa'íma katu umi ojeporavóva. Mateo 22:12–14.
The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.
Pe ángel mbohapyha ñe’ẽ, taha’e 1844 térã 2001-pe, ha’e va’ekue peteĩ ñehenói ñemendápe guarã. Umi “heta” oñehundíva pe léi domingo-pe, ha’e umi “heta” ombotovéva pe ao ñemenda Cristo tekojoja rehegua, ha upéva rangue oike umi dies mburuvicha guasu ñemendaguasúpe kuña itavýva Roma guápe. Upéva ñemendarã, peteĩ tapicha ikatu oguereko ijao tee, opa mba’e oikotevẽva hag̃ua oipe’a hag̃ua iñemotĩ ha’e oñehenói hag̃ua pe kuña itavýva réra guýpe, pe oisãmbyhýva umi dies mburuvicha guasu ári.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.
Ha upe árape siete kuña ojagarráta peteĩ kuimba’ére, he’ívo: “Ore ro’úta ore mbyja voi ha roipurúta ore ao tee; ne réra añoite tojehero ore rehe, ojeipe’a hag̃ua ore ñemotĩ.” Isaías 4:1.
They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.
Haʼekuéra ndohasái pe peteĩha tembiʼu rehegua prueba, oiporavógui okaru hag̃ua hikuái ijehegui rãnguéra, yvága mbujape rangue. Ndohasái avei pe mokõiha prueba, upépe omombaʼeguasu vaʼerã kuri Tupãme omyesakãvo Ikarakter, ha katu upéva rangue oiporavo hikuái omonde hag̃ua ijao tee. Ndohasái avei pe mbohapyha prueba decisiva, ohechaukágui pe mymba réra (karakter), oiporavógui omboyke pe Cristo réra (karakter). Pe mbaʼerã Nimrod omopuʼã vaʼekue peteĩ táva (estado), ha peteĩ tórre (iglesia), pe peteĩha Babilonia ñeʼẽmeguápe, haʼe vaʼekue ojapo hag̃ua ijupe peteĩ téra.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Ha he'i hikuái: “Peju, ñamopu'ã ñandejupe peteĩ táva ha peteĩ tórre, ijyvatevéva toguahẽ yvágape; ha ñañemomba'eguasu peteĩ téra reheve, ani hag̃uáicha ñañesarambi opa yvy ape ári.” Génesis 11:4.
Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.
Téra hína peteĩ símbolo tekoporã rehegua, ha pe mymba poapyha carácter profético, ha’éva umi siete apytégui, ha’e pe naturaleza mokõiva pe joaju Tupaógui (tórre) ha Estadogui (táva). Umi ára pahápe oikótava apañuãi guasúpe, yvyporakuéra oñemboja’óta mokõi atyme.
“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.
“Oĩ hag̃ua mokõi atýnte. Káda aty ojehechauka porã porã peteĩ techaukaha reheve, pe Tupã oikovéva sella térã mymba ñarõ rembipuru, térã ta’anga rehegua marka. Káda Adán ra’y ha rajy oiporavo Cristo térã Barrabáspe igenerál ramo. Ha opa umi oñemoĩva umi ndorekóiva jeroviapy ykére oñembo’y hína Satanás poyvi hũ guýpe, ha oñeimputa hese kuéra omboyke hague ha oiporu vaihague Cristópe. Oñeimputa hese kuéra oikuaa hag̃uáicha omosãingose jey hague kurusúre pe Tekove ha Gloria Jarápe.” Review and Herald, January 30, 1900.
One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”
Peteĩ aty ohechaukáta pe mymba ra’ãnga, ha pe ambue aty ohechaukáta Cristo ra’ãnga. Peteĩ oĩta omonde hag̃ua Cristo menda ao, ha pe ambue aty omondéta “ijao tee”. Peteĩ aty ho’úta pe tembi’u yvagapegua, ha pe ambue ho’úta “ijao vuréva”. Pe aty ho’úva hi’upyrã tee, ha orekóva gueteri ijao tee, ohechauka umi “heta” ohenóiva’ekue pe mbohapyha ánhel ñe’ẽ rupive, ha ha’e hína umi “heta” oñehundíva pe pya’e oútava arapokõindygua léi jave. Iñeha’ã ojoguase hag̃ua hekove okañyva’ekue, ikarákter ojekuaa porã vove pe arapokõindygua léi apytu’ũ guasúpe, ha’e pe japu jerovia: ikatu hag̃uáicha oguerovia Roma kuña itavýva réra, ha upéicha ojejapo ramo ojeguerahata chuguikuéra “hẽrekuavo”.
At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.
Upérõ guive, umi mbovymi ojeporavo va’ekue oñemopu’ã techaukaháramo umi cien cuarenta y cuatro mil rehehápe, ha upéi oĩ ambue aty versículo cuarenta y uno-pe, upérõ “oñani” mburuvicha yvategua japu póguigui. Pe ñe’ẽ hebreo oñembohasáva “oñani” ramo, versículo cuarenta y uno-pe, he’ise oñani hag̃ua ku ojehekyi hag̃uáicha; ha pe he’iséva ogueraha pe ta’ãngamýi jajokóva peteĩ jabón y ryepýpe, ha pe jabón hekyi rupi osyry ha osẽ nde pógui. Pe mba’e tenondegua upe ñe’ẽ ñemyesakãme, ojeporúramo pe ñe’ẽ hebreo-pe, ha’e kóva: oimeraẽ mba’e okañýva térã oñaníva, ha’e peteĩ mba’e oĩmava’ekue, pe ñani mboyve, ipoguýpe pe mba’e ichugui oñaníva.
In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.
Ayvu mokõipa peteĩhápe, oñembyaty oñondive mbohapyháicha pe dragón, pe mymba ñarõ ha pe maranduhára japu.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Estados Unidos protestántekuéra oĩta tenonderã omyasãivo ipo pe yvykuá guasu ári ojapyhývo Espiritualismo po; ohasáta pe yvykua pypuku ári ojopóivo pe poder romano ndive; ha ko mbohapy joaju rembiguái guýpe, ko tetã osegíta Róma pypore, opyrũ hag̃ua py guýpe ñeñandu porãme jejoko’ỹ rehegua derécho.” The Great Controversy, 588.
When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.
Umi Estádo Ojoajúramo peteĩ ñe’ẽme’ẽme Tetã Joaju Ndive, ha papado ndive pe léi arapokõindýpe, oĩ peteĩ aty tapicha ymaite guive oĩva’ekue papado pópe, upéi “okañy” pe mburuvicha yvate guive japu póguigui. Umi tapicha ymaite guive ojejokóva’ekue pe pu’aka papal poguýpe. Umi tapicha ojehechauka Herodes aramboty aretépe Juan Bautísta rupive, upe jave oĩva’ekue Roma kársel ypýpe ñembyatyhápe, oñeha’arõvo omano térã oñemosãsóramo. Pe aty tapicha okañýva papado ñembotýgui pe léi arapokõindýpe, ojehechauka mbohapy trívu rupive, ha upéicha orrepresenta Babilonia moderna rehegua mbohapy hendáicha jejapo.
At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.
Upérõ upe jave, Apocalipsis kapítulo dieciocho pe mokõiha ñe'ẽ ohenói umi tapichápe osẽ hag̃ua Babilóniagui, ani hag̃ua oike hikuái umi mba'e rechaukápe ha'e oguerekótavape upe rire oñepyrũ hag̃ua. Upe mokõiha ñe'ẽ ha'e Cristo ñe'ẽ; ha katu ohechauka umi cien cuarenta y cuatro mil ñe'ẽ, umíva upe jave omomarandúva mbohapyha ánhel marandu ñe'ẽ hatãme. Umi okañýva po guýgui (peteĩ techaukaha ñemoĩ hag̃ua poguýpe), okañy umi po guýgui pe mburuvicha guasu yvate gotyogua japu, ha upe rire ojuhu pe añetehápe pe mburuvicha guasu yvate gotyogua po.
At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.
Mte Karmélope umi proféta Baal rehegua ojejuka, ha pe tupã gua’u kuimba’e rehegua ohechauka Estado-pe, ha umi proféta Astarot rehegua ohechauka Tupãóga-pe. Elías ojuka umi proféta Baal rehegua, upéicha ohechakuaa hag̃ua pe mbohapyha reino paha, jepe pe religión protestantismo apóstata rehegua, Salomé rupive ojehechaukáva, gueteri ojehechauka. Salomé, Protestantismo Apóstata, Salomé ramo, ombotavy Herodes-pe, ha umi diez mburuvicha guasu oñemoĩ peteĩ ñe’ẽme oike hag̃ua peteĩ joaju Tupãóga ha Estado rehegua ndive pe akã poapýva ndive, pe oúva’ekue umi siete akãgui. Salomé hína upe kuña Herodes hekovai va’ekue, tembireko’ỹ joavýpe oikóva, oipotáva ikorasõme.
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.
Ha che katu peẽme: Oimeraẽva oma’ẽva peteĩ kuñáre oipotágui chupe, upéva ojapo vaʼekue voi hendive adulterio ipyʼapýpe. Mateo 5:28.
Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.
Herodes rembipota tie’ỹ ivaívape oguerekóva ikorasõme, ombojoaju hague iñakãme hetekuéra, ha upévare ha’e oiko peteĩ Saloméndi.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Upévare kuimba’e ohejátava itúva ha isýpe, ha oñembojoajúta hembirekóre; ha mokõivéva oikóta peteĩ so’o. Génesis 2:24.
At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.
Herodes aramboty árape, Herodes ha Salomé ojoaju, ha Herodes, Acab rembihecharã va'ekue, ha'e hína umi diez mburuvicha guasu akatúa pegua akã. Pe léi domingo pya'e oútavape, yvyra mymba ñemoña poteĩha mburuvichagua opa umi hatĩ, peteĩ hatĩ oikóma va'ekue, ohechaukáva umi hatĩ joaju Tupaó ha Estado rehegua (mymba ra'anga), ojejukáramo Elías rupive. Upéi Salomé ombotavy Heródespe, peteĩete oiko hendive, ha omoingove chupe tome'ẽ hag̃ua iñemuñasã mbyte imembýpe syme (Tupao mundialpe). Upérõ Salomé ojagarra Acab ha itekoha diez tribu rehe ñangareko, umi diez mburuvicha guasu opavave oimegui peteĩ ñe'ẽme.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.
Ha umi diez hatĩ reikuaa vaʼekue hína diez mburuvicha guasu, ndoguerekóiva gueteri mborayhu; ha oñemeʼẽ chupekuéra pokatu mburuvicha guasukuéraicha peteĩ aravo pe mymba ndive. Koʼãva peteĩ pyʼa añónte oguereko, ha omeʼẽta hymba peve ijeheguiete pokatu ha mbarete. Apocalipsis 17:12, 13.
The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.
Mymba ome'ẽha hikuái ipokatu ha imbarete hese ha'e pe mymba kuña rekovevai oguapýva hi'ári. Pe mymba ohechauka pe ta'ãnga reko, ha'éva Tupao ha Estado joaju, kuña reheve (Tupao) oisãmbyhýva upe joaju, péva niko peteĩ ñemenda latina, upépe pe téra joapy ha'e kuña réra, ha upépe kuña oisãmbyhy kuimba'ére, opu'ãvo pe añete ñemenda joaju rehe.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.
Kuñakarai he’i: Tuichaitereíva ambohetáta nde jehasa asy ha nde memby rereko; jehasa asýpe reme’ẽta membykuérape; ha ne rembipota oĩta ne ména gotyo, ha ha’e oisãmbyhýta nderehe. Génesis 3:16.
The ten kings are of one mind, and one heart.
Umi diez rréi oĩ peteĩ ñeʼẽme ha peteĩ korasõme.
“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.
“Apocalipsis 17:13–14 oñecita. ‘Ko’ãva peteĩ py’a año oguereko’. Oĩta peteĩ joaju opavave rupi guáva, peteĩ joaju tuicha ha peteĩ ñe’ẽme’ẽ guasu, Satanás mbaretekuéra ñembyaty. ‘Ha ome’ẽta hikuái imbarete ha ipokatu mymbaguasúpe’. Péicha ojehechauka pe pokatu peteĩchaite, ijejopy ha ndohejáiva tekoñemomba’e sãso, pe sãso oñemomba’eguasu hag̃ua Tupãme peteĩteĩ akã py’a he’iháicha, péichaite ojehechauka haguéicha papado rupive, yma guive opersegi va’ekue umi oipy’amongetáva ndojejokói hag̃ua omoañete hag̃ua Romanismo rembiguái rituál ha ceremonia kuérape.”
“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.
“Umi ára pahápe oñorãirõ hag̃ua pe ñorairõme, oñembojoaju-ta Tupã tavayguakuéra rovái opa umi pokatu vai oñembyai ha oheja vaʼekue iñeʼẽrendu hag̃ua Jehová léipe. Ko ñorairõme, pe pytuʼu ára pe irundýha tembiapoukapýpe oĩva haʼéta pe mbaʼe tuichavéva oñeñeʼẽ hag̃ua; pe pytuʼu ára rembiapoukapýpe niko pe Tuicha Omeʼẽva Léi ojekuaauka ijehe voi yvágakuéra ha yvy Apohárramo.” The Seventh-day Adventist Bible Commentary, 983.
The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.
Umi diez ruvicha guasu, ijapytépe Acab térã Herodes oĩva tenondehára ramo, oñembotavy Salomé rupi, ha'éva Herodías rajy. Naciones Unidas, araka'eve pe léi domingo rehe oñembotavyva'erã Salomé rupi, pe religión japu protestantismo apóstata rehegua, ha yma va'ekue pe sexto reino profecía bíblica-pe, ojagarra hag̃ua ipoguýpe pe reino umi diez ruvicha guasu rehegua, ha'ekuéra opavave oñemoĩ peteĩ ñe'ẽme ome'ẽ hag̃uáicha imbyte rupi pe irreino religión catolicismo-pe. Ko ñe'ẽme ojogueraha peteĩ ñe'ẽme, opavave umi ruvicha guasu oñembotavy haguére Salomé jeroky ñembotavyha rupi. Oñemoĩ peteĩ ñe'ẽme omoĩ hag̃ua imbarete joaju pe tembiapópe ojuka hag̃ua umi Juan el Bautista rehe ojehechaukáva.
The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.
Pe mymba guasu (Tetãnguéra Joajuha) oisãmbyhy peteĩ mburuvicha guasu rréi (Jezabel rajy) rupive. Jezabel ombohape vaʼekue irajýpe omoñepyrũ hag̃ua pe joaju monda rehegua ha tuguy peteĩgui oúva Herodes ndive ha ambue rréi kuéra ndive, haʼe niko kuña rekovai sy. Haʼe voi hína oñemeʼẽuka hag̃ua imembýpe. Herodes, Acab ha Tetãnguéra Joajuha oñembotavy pe maranduhára japu rupive, haʼéva Tetã peteĩ rekovasu Joapykuéra. Tetã peteĩ rekovasu Joapykuéra ndoikovéi hag̃ua pe poteĩha mburuvicha guasu-renda ramo umi proféta Baal rehegua ojejuka rire, ha umi proféta Astarot rehegua (Salomé) pyaʼe hag̃uáicha oiko pe pokõiha mburuvicha guasu-renda puʼaka ombaʼapóva ramo, oguerekóvo ko yvy ape ári upe haʼe ramóva ojapo vaʼekue Tetã peteĩ rekovasu Joapykuérape.
The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.
Pe mymba hína umi mburuvicha guasu oikóva pe kuña rekovai rajy ndive peteĩ joajúpe, ha pe kuña rekovai hína pe kuña oisãmbyhýva pe mymba ári. Jesús ohechauka peteĩ mba’e paha, peteĩ mba’e ñepyrũ rupive. Péicha avei, Apocalipsis kapítulo diecisiete pe ta’anga omombe’úva poapy mburuvicha guasu rehe oikuaauka hag̃ua Daniel kapítulo mokõi pe poapy mburuvicha guasu, pe mymba ha pe kuña oguapýva hi’ári oikuaauka ambue añetegua profétika, oñemopyendáva pe peteĩha orrepresenta hag̃ua pe paha.
Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.
Apocalipsis kapítulo diecisiete ha’e pe ñe’ẽmbyrã paha umi mburuvichaguasu rendaguáre profecía bíblicape, ha upévare oikotevẽ, necesidad profética rupi, Daniel kapítulo mokõi, ha’éva pe ñe’ẽmbyrã peteĩha umi mburuvichaguasu rendaguáre profecía bíblicape, avei tohechauka poapy mburuvichaguasu, umíva apytépe pe mburuvichaguasu poapýva oĩva umi siete-gui. Péicha avei, kuñakarai rehe jehusga ha mymba ñarõ guasu hi’ári oguahẽva kapítulo diecisietépe, tekotevẽ ojehechauka pe jehusga peteĩha prostituta rehe oikova’ekue 1798-pe.
The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.
Pe ánhel oikuaauka vaekue Juánpe, pe capítulo diecisiete ñepyrũme, ohechaukataha chupe pe kuña guasu heko ky’áva jehukypyrã, ha pe mymba vai hi’ári oguahẽhápe avei. Pe primera vez pe kuña reko ky’a ojehusgava’ekue oñentende porãma 1798-pe, upérõ pe papado oguerekorõ guare ijai vai oporojukáva, ha og̃uahẽ pe ára paha. Upéicharõ jepe, araka’eve peteĩ “ára paha” oñerrepresentáramo tembiasakue proféticape, oĩ meme mokõi marca térã techaukaha ojesimbolisáva tapichakuéra rupive. Aarón ha ijoyke’y Moisés heñói hague vaekue ha’e vaekue pe ára paha upe tembiasakuepe. Umi mokõi techaukaha ohechauka typorã vaekue Juan Bautista heñói hague, ha seis mes rire icompañe’ẽ Jesús heñói hague avei; upéicha oñemarca pe ára paha upe tembiasakuepe g̃uarã. Pe setenta ary ñembyasy ykéregua opa jave, upéva ohechauka typorãva pe ára paha 1798-pe, Darío ha isobríno Ciro ha’e umi mokõi techaukaha pe ára pahágui. Oñondive, ha’ekuéra ohechauka typorã Reagan ha Bush peteĩha, pe ára paha 1989-pe.
1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.
1798-pe, pe ára ha’e va’ekue ára paha oñemboyvóipe Daniel aranduka historia Millerita-pe, ohechauka pe mymba catolicismo rehegua elemento político ñemano profético. Napoleón ruvicha guasu Berthier oike hag̃uaite Vaticano-pe, ojagarra pápape ha omohu’ã pe mymba catolicismo rehegua mburuvicha hag̃ua político. Peteĩ ary rire, 1799-pe, pe kuña ojupi va’ekue upe mymba ári heta siglo pukukue, pápare ojehechaukáva, omanókuri ñembyatyhápe. Pe kuña rekovai ñembojovake oike avei pe mymba oiporúva’ekue tetãnguéraisãmbyhy hag̃ua ñembojovake. Apocalipsis kapítulo 17 ohechauka mokõivéva: pe mymba ñembojovake, ha avei pe kuña oisãmbyhýva ha ojupíva pe mymba ári.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Ko mundo henyhẽ ama guasu, ñorairõ ha joavy reheve. Upéicharõ jepe, peteĩ akã guýpe — pe pokatu papal — tavayguakuéra oñembojoajúta oñemoĩ hag̃ua Tupã rehe, Itestigokuéra rehehápe.” Testimonies, volúmen 7, 182.
The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.
Pe akã peteĩha poapyha, ha’éva umi siete-gui, ha’e pe pokatu papal oisãmbyhýva pe mymba rehe, upe mymba ojejapóva diez rréi-gui, umi oisãmbyhýva pe kuña itajýra, pe itavyha rajy, ojupíva pe mymba ári. Umi mba’e omoheñóiva pe reino poapyha, ha’éva umi siete-gui, ojehechava’erã pe mburuvicha poapyha ha paháva-pe, ha’éva umi siete mburuvicha apytégui, oñemoheñóirõ pe mymba ra’anga Estados Unidos ryepýpe. Pe joaju umi hakate apóstata Republicanismo ha Protestantismo rehegua oguerekova’erã peteĩ “akã” oisãmbyhýva pe mymba ra’anga ári, ha upe mburuvicha ha’éta peteĩ dictador ijojaha’ỹva.
We will continue this study in the next article.
Roñemotenondéta ko ñehesa’ỹijo ambue artículope.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Purahéi térã Salmo Asaf rehegua. Ani rekirirĩ, Tupã; ani repytu’u, ha ani reime hag̃ua okirirĩ hag̃uáicha, Tupã. Péina, nde rovaigua kuéra ojapo sarambi; ha umi nde rayhú’ỹva omopu’ã iñakã. Oñomongeta ñemíme, teko arandu vai reheve, ne retãygua kuéra rehe; ha oñemoñe’ẽ peteĩ ñe’ẽme nde remiñongatúva kuéra rehe. He’i hikuái: Peju, ha jajuka hag̃ua chupekuéra tetã ramo guare; ani hag̃ua Israel réra ojehechakuaavéima mandu’ápe. Oñomongeta hikuái peteĩ ñe’ẽme, peteĩ py’aite guive; oñemoirũ hikuái nde rehe. Edom róga kuéra, ha umi Ismaelita kuéra; Moab, ha umi Hagareno kuéra; Gebal, ha Amón, ha Amalec; umi Filisteo kuéra Tirogua ndive; Asur avei oñembojoaju hendivekuéra; oipytyvõ hikuái Lót ra’y kuérape. Selah. Salmos 83:1–8.