The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.
Pe Ñorairõ Panio-pe ha’e va’ekue, añetehápe, peteĩ ñorairõ espiritual. Mboyve pe léi domingo rehegua, pe mburuvicha irundyha guapyháramo poapyha, ha’éva pe poteĩha Ronald Reagan guive pe ára pahápe ary 1989-pe, ha’éva avei pe paha mburuvicha republicano, ha ha’éva avei pe mburuvicha imba’etavéva, ha omongu’éva avei opaite tendagua globalismo rehegua, omyakãta protestantismo apóstata-pe oñemoĩ hag̃uáicha ipu’aka hag̃ua religión griega Pan rehe, ha’éva pe “woke-ismo” globalismo rehegua. Umi versíkulo once ha doce-pe, pe tembiasakue oñepyrũva ñorairõ Ucrania-pe ary 2014-pe oguahẽ hag̃ua hu’ãme pe léi domingo-pe pe versíkulo dieciséis-pe. Pe versíkulo quince ha’e pe Ñorairõ Panio-pe, ha pe Ñorairõ Panio-pe ogueraha pe ñorairõ Actio-pe, ha’éva pe mbohapyha Ñorairõ Mundial.
At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.
“pe yvy ryryi guasu” aravópe, ha’éva domingo léi pe versíkulo dieciséis-pe, Islam, mbohapyha ñembyasy guasúgui, oataka Estados Unidos rehe, ombopochývo tetãnguéra ha oguerúvo tetãygua ñehundi. Péva hína Panium Ñorairõ oúva upe ataque mboyve. Pe domingo léi aja oñemopyenda pe joaju mbohapyvegua dragón, mymba ha proféta japu apytépe.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pe mboguata omoĩva Papado ñemopyenda Tupã léi rehehápe ñembyai rupi, ñane retã ojepe’átaite tekojoja-gui. Protestantísmo ojepyso vove ipo yvýra pa’ũ ári ojapyhy hag̃ua Roma pokatu po, ha ohasa vove pe yvykua pypuku ári ojopói hag̃ua Espiritualísmondi, ha ko mbohapy joaju poguýpe ñane retã omboykéta vove opaite iñepyrũmby Constitucióngui peteĩ gobierno protestánte ha republicáno ramo, ha ome’ẽta vove tape umi japu ha ñembotavy papal ñemyasãirã, upéicharõ ikatúta jaikuaa oguahẽma hague pe ára Satanás rembiapo hechapyrãva rehegua ha pe paha hi’aguĩmaha.” Testimonies, volúmen 5, 451.
At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.
Upérõ guive, papado rehegua mancha omanóva oñembopyahuite, ha ha’e ogoverna yvateguasúpe ipahápe oguahẽ peve iñapýrape, ndaipóri avavete oipytyvõ hag̃uáicha chupe. Ha’e Roma ojapohápe ijehe pe mbohapyha jejoko ñehundi, upérõ ogoverna, ojehechaukaháicha Roma pagana rehegua Daniel arandukápe, capítulo ocho, versículo nueve-pe, ha capítulo once-pe, versículos dieciséis guive diecinueve peve. Roma papal omboguejy rire umi mbohapy hatĩ, ha’e ogoverna yvateguasúpe mil mokõi saĩ poteĩ arýpe g̃uarã, péicha avei Roma pagana ogoverna yvateguasúpe mbohapy suteĩ arýpe g̃uarã, Egipto ojapyhy rire, pe mbohapyha jejoko ñehundi, Batalla de Actium-pe ary 31 a.C.-pe.
In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.
Gramátipe, pe sufího “ium” oñemoĩ peteĩ ñe’ẽ pahápe oñemoheñói hag̃ua peteĩ téra ohechaukáva peteĩ tenda, peteĩ estado térã peteĩ aty mba’e rehegua. Jepiveguáicha ojeporu ñe’ẽ técnico ha científico ñemoheñóipe, ko’ýte química ha biología-pe. Techapyrãramo: “stadium” he’ise peteĩ tenda ñorairõha atlética térã ambue tembiaporãrã, “aquarium” he’ise peteĩ tenda oñeñongatuhápe ypegua tekove térã ka’avo ojehechaukarã, ha “gymnasium” he’ise peteĩ tenda ejercicio físico térã ñembokatupyryrã. Ñe’ẽkuaa científicape, “ium” heta jey ojeporu ojehechauka hag̃ua peteĩ elemento químico térã compuesto, ko’ýte pe elemento térã compuesto ojeipe’áma térã ojejuhúma ramo. Techapyrãramo: “sodium” he’ise peteĩ elemento químico oguerekóva símbolo Na, “calcium” he’ise peteĩ elemento químico oguerekóva símbolo Ca.
The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.
Roma pagã oñepyrũ haguã ogoverna hag̃ua ipoguasu hag̃uáicha ojehupyty Aktium Ñorairõme, ha Panium Ñorairõ oipe’a pe okẽ pe ñorairõme g̃uarã ojehechaukáva Aktium rupive; “línea ári línea”, Aktium ohechauka pe léi domingo rehegua, upe jave papado oisãmbyhy jey vove ko yvy tuichakue ipoguasu hag̃uáicha.
Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.
Áctium niko peteĩ ñorairõ guasu yguapegua, ha Panium niko peteĩ ñorairõ guasu yvy ári gua; upévare mokõive ñorairõ guasu joaju ohechauka peteĩ ñorairõ guasu oikóva ko yvy ape ári pukukue, oikehápe yvy ha y. Áctium, pe ñorairõ guasu yguapegua herakuãvéva yma guarépe, avei ohechauka peteĩ ñorairõ guasu mundial; “umi y reréva rehecháva, upépe oguapyhápe pe kuña rekove vai, ha’e hína tavayguakuéra, atyguasu, tetãnguéra ha ñe’ẽnguéra.” Panium ohechauka peteĩ ñorairõ espiritual oñembojoajúva peteĩ ñorairõ polítiko rehe pe léi domingo oguahẽtavahína vove.
The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.
Pe ñe’ẽ “pan”, téraicha ojeporúramo, oguereko heta he’iséva odependeháicha contexto rehe; ha katu mitología griega-pe, Pan ha’e umi pastor-kuéra, mymba aty, música campesina ha tekoharupi ka’aguygua tupã. Heta jey oñemoha’ãnga chupe peteĩ tekove kuimba’e ha kavara mbytegua ramo, ojekuaáva imborayhúre música ha tekoháre.
“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.
“Tuicha hag̃ua pe tembiapo paha pe drama guasu ñembotavýpe, Satanás voi ojehechaukáta Cristo ramo. Pe iglesia yma guivéma he’i hague oma’ẽha pe Salvador jeguatarãre opa hag̃uáicha ijeroviaha’ã. Ko’ág̃a pe mbotavyha guasu ojapótaicha ojehecha Cristo ouma hague. Yvy ape ári opa hendáicha, Satanás ojehechaukáta kuimba’ekuéra apytépe peteĩ mburuvicha guasuicha hendyjoáva tesape reheve, ojoguáva pe Ñemoĩporãme Juan ome’ẽva’ekue Tupã Ra’y rehegua. Apocalipsis 1:13–15.” The Great Controversy, 624.
Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.
Pan ha’e pe Tupa oñangarekóva ovechakuérare, ha ombohováita pe Pastor Añeteguápe. Satanás rembohovái Cristo-pe ñepyrũta pe léi domingo guive, pórke “pe decreto”-pe “ikatu” upéi “jaikuaa pe ára oguahẽmaha pe Satanás rembiapo hechapyrãite hag̃ua ha pe paha hi’aguĩha”.
The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).
Pe ñe’ẽ “pan” ikatu avei he’ise peteĩ mba’yru mbujape, ijuru tuicháva, ojeporúva jehe’i, mbujape’ẽ, térã tembi’u ñembosako’i hag̃ua. Pe ñorairõ paha ojere Jerusalén espiritual rehe, pe yvyty marangatúre oñemopu’ãva peteĩ techaukaha ramo, ha pe yvyty rehe Tupã aty ambue, oĩva gueteri Babilóniape, okañy hag̃ua. Upe ára opa tetãnguéra outa Jerusalén espiritual rehe, upéva ojekuaaukáva peteĩ “kópa” (“pan”) ramo.
The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.
Ñe'ẽ pohýi Jehová ñe'ẽgui Israel rehegua, he'i Jehová, pe omyasãiva yvága, omoĩva yvy rapykue, ha omoheñóiva yvypóra espíritu ipype. Péina, che ajapóta Jerusalén peteĩ kópa kyhyjepyrã opavave tavayguakuérape ijerére, oĩ vove ñorairõme Judá rehe ha Jerusalén rehe. Ha upe árape ajapóta Jerusalén peteĩ ita pohýi opavave tetãme g̃uarã; opavave oguerahase hag̃uáva upéva oñembyai hag̃uáicha, jepe opavave yvy arigua oñembyaty hag̃ua hese. Zacarías 12:1-3.
Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.
Jerusalén avei hína pe mba’yru ryru, pórke ha’e pe japepo ojejapohápe pe tembiapo guasu. Peteĩ “mba’yru ryru” ha’e peteĩ japepo oñembopupu hag̃uáicha.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.
Upéi he’i chéve: Ta’ýra yvypóra, ko’ãva hína umi kuimba’e omoheñóiva mba’e vai ha ome’ẽva ñemoñe’ẽ aña ko távape; he’íva: “Nda’ag̃uĩri gueteri; jajapo óga; ko táva hína pe japepo, ha ñande hína so’o.” Upévare eprofetisa hesekuéra, eprofetisa, ta’ýra yvypóra. Upérõ Ñandejára Espíritu ou che ári ha he’i chéve: Eñe’ẽ; péicha he’i Ñandejára: Péicha peje, peẽ Israel róga; che aikuaa umi mba’e pejuhúva pene akãme, peteĩteĩva. Peẽ pemboheta umi pene rembijukáva ko távape, ha pehupyty hese umi tape ojepysóva umi ojuka hag̃uápe. Upévare péicha he’i Ñandejára Tupã: Umi pene rembijukáva peẽ pemoĩva ipytépe, ha’ekuéra hína pe so’o, ha ko táva hína pe japepo; ha katu che pomoẽta peẽme ipytégui. Peẽ pekyhyje kysepukúgui; ha che amondoíta kysepuku pende ári, he’i Ñandejára Tupã. Ha che poguenohẽta ipytégui, ha ame’ẽta peẽme pytaguakuéra pópe, ha ajapóta pende rehe huísio. Peẽ pe’a va’erã kysepukúpe; che pohusgáta Israel rembe’ýpe; ha peikuaáta cheha hína Ñandejára. Ko táva ndaha’éimo’ãi peẽme g̃uarã japepo, ni peẽ ndapeikomo’ãi so’óramo ipytépe; che pohusgáta peẽme Israel rembe’ýpe. Ha peikuaáta cheha hína Ñandejára; pórke ndapeikói che léi kuérape, ni pejapói che huísio kuéra, síno pejapo umi tetã ambuekuéra rekokue oĩva pende jerére. Ezequiel 11:2–12.
In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.
Inglés-pe, “pan” peteĩ ñe’ẽmoĩrã ramo he’ise “opaitegua”, “maymáva” térã “opa rupi”. Techapyrãrã, “panorama” he’ise peteĩ jehecha tuicha térã atyguasu peteĩ tendáre, “panteísmo” he’ise pe jerovia yvóra ha opaite mba’e oĩva ha’eha Tupãgua, ha “Panamericano” he’ise peteĩ mba’e oikehápe opaite tetã Amérikagua. Upévare “pan” ohechauka peteĩ ñorairõ mundial.
“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.
“Satã omboyke hína umi apytuʼũ porandu ndahaʼéiva mbaʼe guasu reheve, ikatu hag̃uáicha ndohecháikuri hesakã ha porãme umi mbaʼe tuichaitereíva. Pe enemígo ojapo hína iñuhã hag̃ua ko yvy tuichakue.”
“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.
“Pe mundo ojeheróva cristiano ramo oikóta peteĩ escenario umi tembiapo tuicháva ha decisivokuérape g̃uarã. Kuimba’ekuéra mburuvicharãme oĩva omoĩta léi ocontroláva tekopyapy, Papado ehémplo rupive. Babilonia omboy’úta opa tetãnguérape pe víno ipochyrãva hekoviarei rehegua. Opa tetã oikepaitéta ko’ápe.” Selected Messages, libro 3, 392.
The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”
Pe ñe’ẽ “act”, téra ramo, he’ise “peteĩ ñe’ẽme’ẽ jehaipyre oficial térã léi oñemoĩva’ekue peteĩ aty legislativo rupive”.
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.
“Ñane retã oñemomombyry vove péicha iguive hekombo’epyrãnguéra iguive, omoañete haguã peteĩ léi domingo rehegua, protestantísmo ko tembiapópe ombojoajúta ipo papadokuéra ndive.” Testimonies, volúmen 5, 712.
The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.
Pe mundo oñehenóiva cristianoha peteĩ escenario tembiapo guasúgui, térã acto-kuéragui, ha opa tetã (pan) oikepáta ipype. Ñe’ẽ “acto” ikatu avei he’ise peteĩ división térã peteĩ sección peteĩ obra teatral, película, térã ambue representación rehegua, jepiveguáicha ojehechakuaáva peteĩ aty mba’e oikóva térã tembiapo rupive. Ñe’ẽ “act” verbo ramo, he’ise jajapo hag̃ua peteĩ tembiapo específico térã jajeko hag̃ua peteĩ tape particular-pe. Ikatu avei he’ise ñambotavy térã japorohóga peteĩ kuatia’ẽme, peteĩ obra teatral térã película-pe.
“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.
“Yvy ha’e peteĩ teatro. Umi aktór, ha’éva umi oikóva ipype, oñembosako’i hína ojapo hag̃ua hikuái hóga pe pahápeguápe pe tuichavéva drama guasúpe. Ñandejára ojehecha’ỹma. Yvyporakuéra aty guasúpe ndaipóri peteĩ ñeñondive, ndaha’éiramo kuimba’ekuéra oñemoirũ oñondive omoañete hag̃ua hembipota tekotevẽ añoite. Ñandejára omaña hína. Hembipota ikangy’ỹva umi isujéto pu’akareíre oñekumplíta. Ko yvy noñeme’ẽi yvyporakuéra pópe, jepe Ñandejára oheja sapy’ami hag̃ua umi mba’e oporombojopáva ha tekokatu’ỹ oguereko pu’aka. Peteĩ pu’aka yvýgui guýpe guáva omba’apo hína ogueru hag̃ua pe pahápeguáva umi escena pe dramápe,—Satanás ou Cristo ramo, ha omba’apo opaichagua tekojoja’ỹ ñembotavypápe umi oñembojoajúva oñondive sociedad secreta-kuérape. Umi oñeme’ẽva pe kyre’ỹ oñembyaty hag̃uápe omboguata hína enemigo rembipota. Pe káusa oguerúta pe efékto.”
“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 vai ohupytýma imbytépe. Opa mba’e vai omyenyhẽ ko yvy ape, ha peteĩ ñemondýi tuichaite pya’e oguahẽta yvypórape ári. Paha hi’aguĩitereíma. Ñande, jaikuaáva pe añetegua, ñañembosako’i va’erã pe pya’e oúta hag̃uáre ko yvy ári peteĩ mba’e iñesũiterei hag̃uáicha.” Review and Herald, 10 de septiembre de 1903.
Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.
Panium ha Actium orrepresenta pe mbohapyha Guerra Mundial. Upe ñorairõme oĩta jehechauka ipypegua yvategua, ojehechaukaháicha Pan, kavaju’i griego-pegua tupãramo. Upe ñorairõ oñembojoajúta pe léi domingo rehegua ñemombarete rehe peteĩ “acto” ramo. Ha upe ñorairõ ojehechauka ramo “umi pahague escena pe gran drama-pe”, nda’éigui añoite pe acto legal omoañetéva pe legislación domingo rehegua, ha’e avei pe apogeo pe evangelio drama rehegua umi aravo paha yvypóra ñembojovake paha mboyve. Pe ñorairõ mboyve, moõ Panium ha Actium ojoaju proféticamente, Daniel kapítulo once versículo dieciséis-pe, Ñandejára ehérsito paha ára gua oñemopu’ãmava’erãma, ha iñabandera, ha’éva peteĩ techaukaha, upérõ oñemopu’ãta. Pe ñe’ẽ “techaukaha” he’iséva tenonderã ha’e pe bandera peteĩ ehérsitopegua.
Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.
Act ha Pan ha’e hína Actium ha Panium, ha pe Lingüista Mba’eporãva oisãmbyhy pe geografía, umi téra ha mokõive ñorairõ rembiasakue, pórke kóva hína pe tembiasakue oĩva upe léi domingo oguahẽmbotaitéva mboyve. Pe Ñorairõ Panium-pe oiko ary 200 a.C.-pe, ha pe versíkulo 16 ohechauka Róma oñemomba’eguasu hague Jerusalén ári ary 63 a.C.-pe.
Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.
Umi tembiasakue apytépe ára pahápe, oñerepresentáva pe período 200 a. C. guive 63 a. C. peve, pe mymba ra’anga ñemopyenda Estados Unidos-pe ojejapopáta, oñerepresentaháicha pe tembiasakue 161 a. C. guive 158 a. C. peve. Mbove pe período oĩháme umi movimiento paha omoñepyrũ hag̃ua pe mymba ra’anga ñemopu’ã Estados Unidos-pe, oĩta peteĩ mba’e ojejoguáva pe pu’aka Modein pegua 167 a. C.-pe. Pe pu’aka oñetipifika pe pu’aka rehe pe religión jejopýva Grecia pegua rehe, ha upe pu’aka ogueraháta peteĩ waymark-pe, oñerepresentáva pe templo ñembopyahu jeýpe 164 a. C.-pe.
164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.
164 a.C. oñemomandu'a judaísmo-pe pe milágro rehe, peteĩ ára pegua aséite marangatu opyta haguére poapy ára pukukue. Upévare, 164 a.C., oĩva 161 a.C. mboyve, omyesakã peteĩ milágro satánico ojejapóva’ekue Ñandejára retã ojeheja vaʼekuépe g̃uarã. Pe milágro ojehechauka peteĩ ára oguenohe hag̃ua poapy ára, ha upe ára peteĩha pegua aséite voi omeʼẽ vaʼekue mbohape pe poapy ára pukukue. Pe milágro oguahẽ pe peteĩva rehe, upéva haʼéva pe siete-gui, ha ko tape rechaukaha oñemoĩ pe tembiasakue voi ryepýpe, upépe oñehupytyhápe pe mbaʼe ñemiguáva pe poapýva haʼéva pe siete-gui rehegua, mokõive pe hatĩ republicano apostata ha pe hatĩ protestánte apostata ári.
The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “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.”
Umi milagrokuéra satánico ojehechauka hag̃uáva pe léi domingo hi’aguĩma oútava mboyve oñembojoaju tupã griego Pan ndive. Oñorairõ ha oñegana vove pe Ñorairõ Panium-pe Trump ha protestantismo apóstata rupive, “Pandora ryru” ojepe’áta kuri, ha ndaiporimo’ãi tape oñesolusiona hag̃ua umi apañuãi upérõ oñemosãingótava yvypórape, pórke, “tuicha ñemondýi pya’e oútama yvypórape. Pe paha hi’aguĩiterei. Ñande, jaikuaáva pe añetegua, jajepreparava’erã pe oúta hag̃uáre ko yvy ári peteĩ ñeñesorprende oporombojopy’etereívaicha.”
The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.
Umi cien irundy ha irundy mil ha’e umi ojesella va’ekue Tupã Ñe’ẽ omongarakuaa hag̃ua rupive, ome’ẽ va’ekue Jesucristo Revelación ojepe’a rupi. Upe Revelación oguereko heta línea específica añetegua rehegua, ha ome’ẽ ñembo’e omongarakuaáva máva Jesucristo. Ha’e, Tupã Ñe’ẽ ramo, pe Ñe’ẽnguéra Aranduete, oisãmbyhyva’ekue opa yvypóra ñe’ẽ, ipu’akapygui ogueru haguére umi ñe’ẽ opaichagua, omboguejyvo ñemyakangy Babel rógaguasu ári. Ha’e pe Papapyhára Aranduete, omokañy va’ekue ñemimby umi papapy oñemoĩva’ekuépe Iñe’ẽme, ha opaite hembiapokuépe avei. Ha’e tembiasakue rerekua ha sãmbyhyhára, tembiasakue niko “Ha’e rembiasakue”. Ha’e ojapo yvy, ha ombohape yvy ape planeta ko yvy ári Diluvio rire, ha upévare umi geografía profética opaichagua omoheñóiva umi “añetegua” ojejuhúva Iñe’ẽme. Umi cien irundy ha irundy mil orrepresenta, ambue mba’e apytépe, umi ohechaukáva jerovia Ha’e ojapo hague opa mba’e.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.
Ñepyrũmby guive oĩ vaʼekue pe Ñeʼẽ, ha pe Ñeʼẽ oĩ vaʼekue Tupã ndive, ha pe Ñeʼẽ haʼe vaʼekue Tupã. Kóva oĩ vaʼekue ñepyrũmby guive Tupã ndive. Opa mbaʼe ojejapo hag̃ua hese rupive; ha heseʼỹ ndojejapói peteĩve mbaʼe umi ojejapóva apytégui. Juan 1:1–3.
The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.
Pandora ryru rehegua ñe'ẽñemombe'u ha'e peteĩ mombe'ugua'u yma guaréva Grecia ymaguare ñe'ẽñemombe'upy rehegua. Ojeikuaavéva tenonderãite “Works and Days” ryepýpe, poeta griego Hesíodo rembiapópe, ha avei heta ambue ypykue klasiko ñemombe'uhápe. Kóva hesakã porãha peteĩ ñe'ẽjereha Eva ohasava'ekue rehe Edén yvotytyme. Téra “Pandora” ou Grecia ymaguare ñe'ẽñemombe'upygui. Oñemoñepyrũ umi ñe'ẽ griegagui “pan” he'iséva “opa mba'e”, ha “dora” he'iséva “jopói”. Pandora he'ise “opa mba'e rehe oñeme'ẽva jopói”. Eva ha'e pe tupaogua símbolo, ha opaite jopói ojejuhu Tupã iglesia ryepýpe.
In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”
Mitología griega-pe, Pandora ha’e va’ekue pe kuña ypykue omano hag̃uáva ojapova’ekue umi tupãnguéra. Pe mombe’upy he’iháicha, Hephaestus ojapo chupe Zeus, umi tupãnguéra ruvicha, rembipota rupi, peteĩ tembiaporã ojejapóva yvyporakuérape oñembohasa asy hag̃ua hag̃ua. Káda peteĩva umi tupãnguéragui ome’ẽ Pandora-pe iñeme’ẽngue, umíva apytépe porãite, teko porã, arandu ha jeguerohory. Zeus ome’ẽ chupe peteĩ mba’yru (upe riregua ñemombe’úpe, oiko peteĩ ka’avo ryru ramo) ha he’i chupe ani hag̃ua araka’eve oipe’a, mba’eveichagua tekotevẽme. Eva-pe oñeha’arõ va’ekue ikatu hag̃uáma ho’u opaichagua yvyrágui, ndaha’éi mante “pe yvyramáta oĩva jardín mbytépe” gui.
Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.
Pandora, iñakãiterei hag̃ua iñembyasy rehe, ipahápe ho’a py’a ra’ãme ha oipe’a pe ryru. Oipe’ávo upéicha, opaite mba’evai, jehasa asy ha mba’asy yma oñeñongatúva’ekue ipype oñemosarambi ko yvy ape ári, omyasãi hag̃ua ñembyasy ha tekoasy yvyporakuéra apytépe. Upéicharõ jepe, peteĩ mba’e opyta pe ryru ryepýpe: pe jerovia’ẽ. Oĩ hag̃ua peteĩteĩ versión pe mombe’ugua’u rehegua, Pandora pya’eterei omboty jey pe ryru, ani hag̃ua pe jerovia’ẽ osẽ; ambuépe katu, pe jerovia’ẽ avei osẽ, ome’ẽvo yvyporakuérape peteĩ tesape michĩva jerovia ha mbarete hag̃uáicha oikóvo jehasa asy renondépe.
The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.
Panium Ñorairõ oñembojoaju Actium Ñorairõ ndive pe arapokõindy pya’e oútavape guaráva léi rehe, ha pe arapokõindy pya’e oútavape guaráva léi ojehechauka va’ekue typo ramo pe prueba oikova’ekue Edén Yvotytyme. Yvotytyme pe prueba ha’eva’ekue añónte Adán ha Evape g̃uarã, ha umi ára pahápe pe prueba tekotevẽva’erã kuri ombohovái opa yvypórape yvy ape ári pukukue javeve. Pe primera prueba, jajerovia térã ndajeroviái Tupã Ñe’ẽre yvotytyme, ohechauka typorã pe última prueba arapokõindy léi rehegua. Eva operde pe primera prueba ha oipe’a vaieterei reike hag̃ua opa mba’e ñembyasýpe yvyporakuérape ári, ojehechaukaháicha Pandora mombe’upyme.
When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.
Pe ñorairõ Panium-pegua ojoajúvo Actium-pegua ndive, pe prueba ojehechaukáva Edén Jardínpe ojepe’áta opa yvypórape ári. Pe esperanza upérõ oñeme’ẽva ko yvy ape ári guarã ha’e pe poyvi oñemopu’ãva opa ko yvy ape árigua ohecha hag̃ua (panorama).
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Peẽ opa yvóra ko yvy ape ári oikóva ha yvy ári tembiguái, pehecha, omopuʼã vove peteĩ poyvi yvytykuéra ári; ha ombopu vove peteĩ turu, pehendu. Isaías 18:3.
We will continue this study in the next article.
Jaseguíta ko ñehesa’ỹijo pe artículo oúva rire.
“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. 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 mundo ha’e peteĩ teatro; umi actor, ha’éva umi oikóva ipype, oñembosako’i hína orepresenta hag̃ua hóga pe pahápegua tuichavéva drama-pe. Yvyporakuéra aty guasúpe apytépe ndaipóri joaju, noĩriramo kuimba’ekuéra oñomoirũ hag̃ua omboguata hag̃ua hembipota ijehénteguáva. Tupã oma’ẽ hína. Hembipota, umi hembiguái pu’akapu’ỹme oñemoĩva rehegua, oñekumplíta. Ko mundo ndojehejáikuri yvyporakuéra pópe, jepe Tupã oheja hína sapy’ami hag̃ua umi elemento ñemondýi ha tekokatu’ỹ oguereko pu’aka. Peteĩ pu’aka yvýguio omba’apo hína ogueru hag̃ua umi pahápegua tuichavéva escena drama-pe,—Satanás ou Cristo ramo, ha omba’apo opa marãve añetegua’ỹ tekojoja’ỹme ndive umi oñembojoajúva oñondive hag̃ua sociedad secreta-kuérape. Umi oñeme’ẽva pe ñemoirũ potápe omotenonde hína enemigo rembiaporã. Pe mba’e omoñepyrũva oguerúta hi’a hag̃ua.”
“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.
“Araka’eve ko marandu oikove hag̃ua ko árape ko’ág̃aite oiko hag̃uáicha ipoder mbareteve. Hetave ha hetave ko yvy arigua omboyke mba’eve hag̃uáicha Ñandejára derecho. Yvypóra kuéra ipy’a guasu hag̃ua hembiapo vaipe. Umi tekove vai oikóva ko yvy ape ári rembiapo aña haimete omyenyhẽma ijepokuaapyrã angaipa rehegua. Ko yvy haimete og̃uahẽma upe tenda Ñandejára ohejáta haguépe pe ohundíva tojapo hese hembipota. Yvypóra léi oñemoĩrõ Ñandejára Léi rendaguépe, ha domingo oñemomba’eguasúrõ, yvypóra autoridad añoite rupive, Biblia pegua sábado rendaguépe, upéva hína pe tembiapo paháva ko drama-pe. Ko ñemoambue oiko vove opavavépe guarã, Ñandejára oikuaaukáta ijehe. Ha’e opu’ãta imba’eguasúpe omyenyhẽ hag̃ua kyhyjépe ko yvy. Osẽta itenda guive okastiga hag̃ua ko yvy arigua heko añáme hag̃ua, ha ko yvy ohechaukáta huguy, ha ndojaho’imo’ãvéi hag̃ua umi omanóva.”
“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.
“Ñaimo pe ára aty guasu jehasa asýpe. Pya’eterei oñomoirũ joáta Ñandejára juísio-kuéra peteĩ oúvo ambue rapykuéri,—tatatĩ, y ojaho’íva, ha yvyryrýi, ñorairõ ha tuguy ñohẽ reheve. Ndajahecharamóiriva’erã ko tiempo-pe umi mba’e guasu ha peteĩchaite avei iporãva ñemohenda hag̃ua; pe ánhel poriahuvereko rehegua ndaikatumo’ãi areve opyta oñangareko hag̃ua umi ndopysyrõséivare.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.
“Pe apañuãi guasu oguahẽ mbeguekatu hína ñanderehe. Kuarahy ohesape yvágape, ohasa hína ijere jepiveguáicha, ha yvága gueteri omombe’u Tupã mborayhuete. Kuimba’e ha kuña kuéra gueteri ho’u ha ho’u, oñotỹ ha omopu’ã, omenda ha ome’ẽ hag̃ua omendávo. Ñemuha kuéra gueteri ojogua ha ovende. Yvypóra kuéra ojopy ojuehe, oñorairõvo pe tenda ijyvatevévare. Umi vy’arã rayhuha gueteri oñembyaty heta teatro-kuérape, kavaju ñaniha rógape, ha tavyvyha renda kuérape. Pe toryry kakuaaite oisãmbyhy, ha upéicharõ jepe, pe aravo tekojoja mboyvegua oñemboty pya’e hína, ha káda káso oĩmbaitéma hag̃uáicha ojedesidi opa ára guarã. Satanás ohecha hi’aravo mbykyha. Ha’e omoĩmba hembiguái kuérape omba’apo hag̃ua ikatu hag̃uáicha yvypóra kuéra oñembotavy, oñembyavy, oñembopy’apy ha oñemomandu’a’ỹ meve pe ára tekojoja mboyvegua opa peve, ha pe okẽ poriahuvereko rehegua oñemboty hag̃ua opa ára hag̃uáicha.
“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.
“Apysẽmbyrýma oguahẽma haimete ijapýrape. Sarambi omyenyhẽ ko múndo, ha pya’etéma og̃uahẽta yvypórape ári peteĩ ñemondýi guasu. Ipaha hi’aguĩiterei. Ñande, jaikuaáva pe añetegua, ñañembosako’íva’erã umi mba’e pya’etéma og̃uahẽ hag̃uáicha ko múndope peteĩ ñesorprendéramo ipu’akapávaicha.”
“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.
“Ko tiempo oñemomba’eguasuhápe tekoañame, ikatu jaikuaa pe pahague tuichaite apañuãi hi’aguĩmaha. Tupã léi oñembohováirõ haimete opa rupi, ha Itavayguakuéra oñembojopy ha oñembohasa asy ramo iñirũnguéra rupive, Ñandejára oikéta mbytepe.”
“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.
“Ñande ñaimévo umi mba’e guasu ha iporãiterei hag̃uápe okápe. Umi profesía oñehundihína. Peteĩ tembiasakue iñepyrũhína, mba’e hechapyrãva ha mba’e oguerúva heta mba’e, ojehai hag̃ua umi aranduka yvágapegua ryepýpe. Opa mba’e ñande yvy arapýpe oĩ ñemyakã rupi. Oĩ ñorairõ, ha ñorairõ rehegua ñe’ẽ. Umi tetã ipochýma, ha oguahẽma omano va’ekue ára, oñehusga hag̃ua hikuái. Umi mba’e oiko ohóvo okambiávo ogueru hag̃uáicha Ñandejára ára, pya’etereíva. Opyta gueteri, ku peteĩ sapy’ami aravoicha, michĩmi tiémpo añoite. Ha jepe tetã opu’ãma tetã rehe, ha mburuvicha guasu retã ambue mburuvicha guasu retã rehe, ndaipóri gueteri ko’ág̃a peteĩ ñorairõ guasu oñondivepa hag̃ua. Ko’ág̃a peve umi irundy yvytu ojejoko gueteri oñemohu’ã peve Ñandejára rembiguái kuéra oñesegella hag̃ua iñakã tenondépe. Upéi umi yvy arapegua pokatu ombosako’íta ijehérsito kuéra pe ñorairõ paha guasu hag̃uápe.” Christian Service, 50, 51.