The “seal” of God that can be seen, is impressed at the Sunday law decree.
Pe “sello” Tupã rehegua ojehechakuaáva, oñembopyhy pe léi domingo rehegua ñe'ẽmondo jave.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Avave peteĩva ñande apytégui ndojapymo’ãi araka’eve Tupã sello, ñande rekove reko oguerekóramo peteĩ mba’e vai térã ky’a hi’ári. Oĩ ñande pópe ñamyatyrõ hag̃ua umi mba’e vai oĩva ñande rekove rekópe, ñamopotĩ hag̃ua ñane ánga róga marangatu opaichagua ky’agui. Upéi pe ama pyahu ho’áta ñande ári, pe ama tenondegua ho’a haguéicha umi temimbo’e ári Pentecostés Árape....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Mbaʼépa pejapo, che pehẽnguekuéra, pe tembiapo tuichaitévape peñembosakoʼívo? Umi ojoajúva ko yvy arapýre ohupyty pe molde yvygua ha oñembosakoʼi pe mymba rymba rechaukaha rehe. Umi ndojeroviáiva ijehe, oñemomichĩva Tupã renondépe ha omopotĩva ianguekuéra oñeʼẽrendu rupi pe añeteguápe, koʼãva ohupyty pe molde yvagagua ha oñembosakoʼi Tupã sellorã ijetypekuérape. Ára osẽ vove pe mboaje ha oñemoĩ vove pe techaukaha, ikarakterkuéra opytáta potĩ ha kyʼaʼỹva opa ára g̃uarã.” Testimonies, volúmen 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
Daniel orresivi pe séllo ikatúva, oñemombo rire chupe león kuéra yvykua pýpe; upéicha rupi ko kapítulo ohechauka pe léi domingo rehegua decreto.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.
Upéi umi kuimba'e oñembyaty mburuvicha guasu rendápe, ha he'i mburuvicha guasúpe: Eikuaa, hag̃ua, mburuvicha guasu, medokuéra ha persiakuéra léi niko kóva: ndaikatuiha oñemoambue mba'eveichagua decreto térã estatúto mburuvicha guasu omoĩva. Upérõ mburuvicha guasu omanda, ha ogueru hikuái Daniel-pe, ha omombo chupe león-kuéra yvykua ryepýpe. Ha mburuvicha guasu oñe'ẽ ha he'i Daniel-pe: Ndejára, remomba'apóva meme, ha'e voi ndepe'a jeýta. Upéi ogueru peteĩ ita, ha omoĩ yvykua jurúre; ha mburuvicha guasu omosẽ hiári iséllo tee, ha avei hembiguái kuéra mburuvicha guasukuéra séllo, ani hag̃ua oñemoambue mba'eve Daniel rehegua. Daniel 6:15–17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Pe tembiasakue ndojopái upépe, ha katu opa pe oñepyrũ haguépe. Daniel kapítulo seis rembiasakue ohechauka pe joajuha oñemotenondevéva cien veinte mburuvichakuéra rupi, ha mokõi “presidentes” michĩvéva rupi, ha upéicharõ jepe oike avei ipype umi aconsehadór, kapitán ha gobernadór. Pe alianza po rehegua oñemoheñói oñembotavy hag̃ua mburuvichápe ha’e hag̃ua omuña Danielpe. Pe tembiasakue opa ijovake reheve, pórke ha’ekuéra ohechauka peteĩ juicio especial oikóva pe léi domingo jave; peteĩ juicio ndaha’éiva umi ohechaukáva Daniel térã pe mburuvicha rehegua, síno umi ombotavýva mburuvichápe rehegua.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Ha mburuvicha guasu he’i, ha ogueru hikuái umi kuimba’e ombojovakéva Daniel rehe; ha omombo chupekuéra pe león kuéra yvykua pype, chupekuéra, ita’ýra kuérape, ha hembireko kuérape; ha umi león ipu’aka hesekuéra, ha omopẽmbaite ikanguekuéra oĝuahẽ mboyve yvykua guýpe. Daniel 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Pe escenario profético-pe, siémpre pe iglesia ombotavy hag̃ua pe Estado, ha pe capítulo seis ohechauka hína pe ñembotavy oñemboguata vaekue pe mburuvicha guasu rehe. Ahab ohecha rire pe tuichaite jehechauka Tupã pu’aka rehegua yvyty Carmelo ári, Elías ogueraha chupe ama rupi Jezabel rendápe. Ahab ndorekói vaekue mba’eveichagua razón opensa hag̃ua Jezabel ndojeguerohorymo’ãiha pe testimonio mbarete Tupã pu’aka rehegua rehe, péro Ahab oñembotavy vaekue Jezabel ñemotĩ pypuku, ipyahẽha Elías rehe. Pe tembiasakue Elías rehegua, oñemoĩvo Ahab ha Jezabel rovake, oñembohasa jey pe tembiasakue Juan el Bautista-pe (ha’éva Elías), ha Herodes ha Herodías-pe.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Herodes kaʼúpe ára guive, okaʼúre, opromete ramo guare Salomépe mbovyry hag̃ua ijoguapykuéra mbytegui pe mbyte, (Herodías rajýpe), ndoimoʼãi vaʼekue Herodías ojeruretaha Juan akã. Umi mburuvicha guasu, tahaʼe Acab, Herodes térã Darío, oñembotavy kuña kyʼa reheve Jezabel proféta japu kuéra jeroky rupive, térã Herodías rajy jeroky rupive, térã pe joaju po atyguáva Daniel rembiasakuepe. Pilato avei oñembotavy vaʼekue peteĩ saserdósi oñembyaíva rupive, upéva orrepresentáva judío “iglesia”-pe, ha peteĩ iglesia osimbolisa peteĩ kuñáme.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Ñembotavyha ha’e peteĩ mba’e ojehechaukáva marandu profétiko pehẽnguéicha, ha Islam mbohapyha Aípe ha’e pe japu ojepurúva oñembotavy hag̃ua Tetãnguéra Joajupe ára pahápe kyhyje rupive. Mokõivéva, pe “ñembotavyha” ha pe “japu” omoheñóiva pe ñembotavyha, ojehechauka porã Ñandejára Ñe’ẽ profétikópe. Islam rembiapo, ha papado oikoha pe akã poapyha umi siete akã apytégui, ojehechakuaa vaʼekue ymaha pe marandu ojeipeʼáva ára pahápe ramo, ha’éva Jesucristo Revelación. Upévare, ojehesapeʼa hag̃ua Darío ñembotavyha Daniel kapítulo seis-pe, ha’e pe marandu oikéva pe marandu Opyta Pyhare Pytegua pehẽnguépe. Pe ñembotavyha ha’e pe mba’e omonguera porãmbáva pe ai omano hag̃uáicha, upéicha omoingove jeyvo papado pe reino poapyha ha paha ramo. Darío ñembotavyhápe, umi mokõi mburuvicha guasu apóstata ha umi cien veinte príncipe ha’e umi representante pe joaju ñembotavyha rehegua, oñembojojáva Daniel rehe.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Ciento veinte ha’e peteĩ símbolo Tupã remimbo’e kuéragui Pentecostés-pe.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
Ha umi árape Pedro opuʼã umi temimboʼekuéra mbytépe, ha heʼi: (umi téra oĩva oñondive ohupytykuri rupi cien veinte.) Hechos 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
Pentecostés ohechauka pe léi domingo rehegua pe mbotýha oñemoĩ vove, ha umi cien veinte príncipe ombotavýva’ekue Darío-pe ha’e peteĩ símbolo sacerdocio japu rehegua pe léi domingo aja. Mokõi categoría umi ombotavýva mburuvicha guasúpe ojehechauka umi mokõi mburuvicha apostasía rehegua rupive ha umi cien veinte príncipe apostasía rehegua rupive. Umi mokõi mburuvicha oñemohenda Daniel ndive, ha’éva proféta. Umi mokõi aty ombotavýva Darío-pe ohechauka peteĩ aty proféta japu rehegua ha peteĩ aty pa’i kuéra oñembyaíva rehegua.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
¡Ai umi pastór-gui ombyaíva ha omosarambíva che ñupegua ovecha-kuérape! he'i Ñandejára. Upévare péicha he'i Ñandejára Israel Jára umi pastór rehe omongarúva che retãyguápe; Peẽ peimosarambi che aty, pembou mombyry chupekuéra, ha ndapehechagi chupekuéra: péina, che aha pene rendápe pene rembiapo vaikuére, he'i Ñandejára. Ha che ambyatyta che aty rembyre opa tetã-gui amoñemosẽ hague chupekuéra, ha aru jeyta chupekuéra iñongatuhápe; ha hi'a porãta ha hetáta. Ha amoĩta hesekuéra arriéro-kuérape omongarútava chupekuéra: ha ndaokyhyjemo'ãvéima, ni ndopy'atarovái, ni ndaiporimo'ãi okanýva, he'i Ñandejára. Péina, ou ára, he'i Ñandejára, amoñemoñareta hag̃ua Davídpe peteĩ Hakã joja, ha peteĩ Mburuvicha guasu oisãmbyhyta ha iporãta, ha ojapóta tekojoja ha hustísia yvy ári. Iára-kuérape Judá ojesalváta, ha Israel oikóta hag̃ua jerovia hag̃uáicha: ha kóva hína héra oñembohérata hag̃uáicha, ÑANDJÁRA ÑANDE REKOJOJA. Upévare, péina, ou ára, he'i Ñandejára, ndoje'éimo'ãvéi: Oikove Ñandejára, oguenohẽva'ekue Israel ra'y kuérape Egipto yvýgui; síno: Oikove Ñandejára, oguenohẽva ha oguerúva Israel róga ñemoñarekuérape yvy norte-gua guive, ha opa tetã-gui amoñemosẽ hague chupekuéra; ha oikóta hikuái ijyvýte. Che py'a che ryepýpe opẽ marãmba umi proféta-kúera káusare; opa che kangue oryrýi; aikóma ku kuimba'e ka'úvaicha, ha ku kuimba'e víno ipu'akáva heseicha, Ñandejára káusare, ha marandu iñemarangatu hag̃uáre. Yvy henyhẽ niko adulterio-gui; je'evai rupi yvy oñembyasy; ñu ka'aguy porãha oguepa, ha iñekuã evil, ha ipokatu ndaha'éi hekoitépe. Proféta ha pa'i mokõivéva niko iky'a; che rógape jepe ajuhu hembiapo vai, he'i Ñandejára. Upévare haperãta chupekuéra tape syryry pytũmbýpe guáicha: oñemýita hikuái ha ho'áta upépe; che aguerúta ári chupekuéra mba'e vai, ha'éva ára ajehechaukahápe chupekuéra, he'i Ñandejára. Jeremías 23:1–12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
Jeremías “ary ojehechajeýva” ha’e pe juicio umi oñemoĩva ñembyatyhápe ombotavýva Darío-pe. Pe juicio umi maranduhára japu ha pa’ikuéra rehegua ha’e peteĩ mba’e ñeñe’ẽ maranduetepegua mba’e. Ha péicha avei peteĩ pa’ikuéra aty oñembyaíva oguenohẽ ha ombotavy mburuvichakuéra Romagua Cristo rehe, pe ñembyaty Daniel seis-pe oñe’ẽ hína upe añetegua maranduetepegua rehe.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Daniel kapítulo cinco-pe oĩva marandu profétika omombe’u pe juicio ejecutivo oñemboguapýva pe asta Republicana ári ha tetã Estados Unidos ári pe léi domingo jave. Upe juicio ojejapo Islam reheve, pe tercer Ay guive, oike va’ekue mbeguekatúpe pe mburuvicha guasu retãme pe murálla ñemby ndoñangarekóiva rupi. Pe léi domingo renda Daniel kapítulo mbohapy-pe, ohechauka Ñandejára tavayguakuéra oñemopu’ãha peteĩ techaukaha ramo opaite yvy ape ári upe jave voi. Kapítulo seis oñecentra pe juicio oñemboguapýva proféta japu kuéra ári upe tembiasakue peteĩchaitépe.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Léi dominikál ojejapóva Estados Unidos-pe, pe asta protestánte apóstata oñemopyenda mokõi aty rehe: peteĩva omoĩva domingo pe ára de adoración ramo, ha ambue katu reiete oñemombe’úva omomba’eha sábado pe ára de adoración ramo. Ijojahakuéra pe asta republicana ryepýpe ha’e umi partido Demócrata ha Republicano. Umi mokõi asta apóstata ojeporavóma’ekue símbolo ramo umi Saduceo ha Fariseo rupive Cristo ára-pe. Umi mokõi mburuvicha apóstata ha cien veinte pa’i oĩva Darío ñembotavýpe avei orrepresenta umi mokõi categoría oĩva pe asta apóstata protestantismo rehegua. Jepe ha’ekuéra añetehápe va’ekue tapicha política rehegua pe arandúpe oikohápe pe tembiasakue, pe contexto profético ohechauka porã pe poder religioso apóstataha pe ombotavýva Estado-pe.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Pe tembiasakue, ojehechaukaháicha Monte Carmelo-pe, ohechauka mokõi aty maranduhára japu rehegua: Baal maranduharakuéra ha yvyra aty pegua maranduharakuéra (Astarot). Oñondivepa ha’ekuéra ohechauka tupão ha estado joaju, Baal niko peteĩ tupã kuimba’e ha Astarot peteĩ tupã kuña. Ipahápe Elías ojuka umi maranduhára japu Monte Carmelo guápe, péicha avei umi oñemoirũva Daniel kapítulo seis-pe oñemombo león kuéra ita’ýpe.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Ha Elías he'i chupekuéra: Pejapyhy Baal maranduharakuérape; ani peteĩve ojeheja okañy. Ha ojapyhy chupekuéra; upéi Elías ogueraha chupekuéra ysyry Quisón-pe, ha upépe ojuka chupekuéra. 1 Reyes 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Peteĩchagua Karmelo yvyty rehegua, Juan el Bautista ojehechaukaramoguáicha, pe pu’aka ombotavýva ha’e pe tajýra. Mokõivéva tembiasakue ohechauka umi ombotavývape ojerokýramo, taha’e iofrénda jerére Karmelo yvyty ári, térã Herodes araka’e guare ka’úpe ojegueromandu’áva hi’árare, upépe Salomé ojapo haguépe ijeroky ombotavy hag̃uáicha. Oñondive, ko’ã mokõi línea ohechauka pe joaju iglesia ha estado rehegua oñemohendapaiteva’ekue ley domingo-pe, ha umi iglesia kuéra apostata Estados Unidos-pegua ha’eha Herodías rajykuéra, ha’éva Jezabel, ha mokõivéva ohechauka catolicismo-pe. Herodes hi’ára ojegueromandu’ahaicha omoĩ techaukaha pe sexto reino pahápe pe mymba yvykua rehegua, ha upe jave avei techaukaha pe séptimo reino heñóiha profecía bíblica-pe (Naciones Unidas).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Upe promésa jepe Salomépe, Herodes oñemoĩ omeʼẽ hag̃ua ichupe mbyte irréino guive, upéicha ohechauka hag̃ua pe pokõiha réinoha ohechauka peteĩ joaju oguerekóva peteĩ mbyte iglesia ha peteĩ mbyte tetã reko. Pe réino oñepyrũ Juan akãngue oñemeʼẽ jave Herodíaspe. Upévare, pe pokõiha réino ojehechauka Apocalipsis kapítulo diecisiete-pe, ojepytasótava sapyʼami año. Pe léi domingope voi oñemoĩ hag̃ua pe mbohapy joaju peteĩme, upépe umi diez rréi oñemoĩgui omeʼẽ hag̃uáicha irreino mbykymi pe mymbaguasúpe peteĩ “ára” pukukue. Pe peteĩ “ára” haʼe pe “ára” pe krizis léi domingo rehegua, oñepyrũva Estados Unidos-pe ha opa Michael opuʼãvo.
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. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Ha umi akã ratĩ pa rehecháva hína pa mburuvicha guasu, ndoguerekóiva gueteri mborayhu renda; ha katu oguerekóta pokatu mburuvicha guasu ramo peteĩ aravo pukukue pe mymbaguasu ndive. Koʼãva peteĩnte iñakãme oguereko, ha omeʼẽta imbarete ha ipokatu pe mymbaguasúpe. Koʼãva oñorairõta pe Ovecha Raʼy ndive, ha pe Ovecha Raʼy ipuʼakáta hesekuéra: haʼe niko Karai umi karai kuéra ári, ha Mburuvicha Guasu umi mburuvicha guasu kuéra ári: ha umi oĩva hendive niko oñehenói vaʼekue, ojeporavo vaʼekue, ha jerovia hag̃ua. Apocalipsis 17:12–14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Umi diez rréi, ojehechaukarãva Herodes rehe, oñemoĩ peteĩ ñe’ẽme pe séptimo rréino aramboty ára guasúpe ome’ẽ hag̃ua iñemitã rréino pe mymbápe pe araka’evegua domingo léi apañuái jave, ojehechaukarãva “peteĩ aravo” ramo. Upe “aravo”pe, jehai ojehai Belsasar murálla rehe. Upe “aravo”pe, Sadrac, Mesac ha Abed-nego oñemombo tatakua ryepýpe ha oñembojeupi peteĩ araipe, Apocalipsis capítulo once mokõi testígoicha avei. Pe mbohapy joaju oñembyaty pe yvy mymba ojapóva ñembotavy rupive, oguerúvo tata yvágagui yvypóra renondépe.
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. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Ha ahecha ambue mymba vai osẽva yvýgui; ha oguereko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ mbói guasúicha. Ha omomba’e oĩ hag̃uáicha ipoder opaite pe mymba vai peteĩha renondépe, ha ojapo yvy ha umi upépe oikóva omomba’e hag̃ua pe mymba vai peteĩha, upe ivaietereíva ha’eva’ekue omano hag̃uáicha, ha ojehekombo’e jeyva’ekue. Ha ojapo mba’e hechapyrã guasúpe, ojapo hag̃uáicha tata oguejy hag̃ua yvágagui yvy ári yvypóra renondépe, ha ombotavy umi yvy ári oikóvape umi techaukaha rupive oguerekóva pu’aka ojapo hag̃ua pe mymba vai renondépe; he’ívo umi yvy ári oikóvape ojapo hag̃ua ta’anga pe mymba vairã, pe oñekutu va’ekue kyse puku reheve ha ndomanói va’ekue. Apocalipsis 13:11–14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Ko mundo oñembotavy, ndaha’éi tuichaiterei umi milágro rupive, síno “umi milágro rehegua medio” rupive, umi ojapo hag̃ua oreko vaʼekue pokatu. Pe ñeʼẽjoaju “umi milágro rehegua medio” haʼe peteĩ ñeʼẽve oĩva oñembojoapy hag̃uánte, péro omoĩ pe énfasis hekopete umi milágro ári, ha upéva tekotevẽ ojehechakuaa porã. Pe tape rupive pe marandu japu (tata yvágagui) ombotavyhápe ko mundo, tuicha mba’e ojehechakuaa hag̃ua, ñande niko koʼág̃a jaime pe tembiasakue teetepe, upépe yvy ape ári oikóva tavayguakuéra oñehypnotisa hína peteĩ “marandu rape guasuve” rupive, ojejoko ha oñembohapeva umi yvy arigua comerciante globalista-kuéra poguýpe. Upéva rehegua ñamoĩta hag̃uánte ykére ambue artículo peve, péro koʼág̃a rojehechakuaánte hína pe mbotavy umi mburuvicha ha príncipe-kuéra rehe ojejapova’ekue Darío ári ha’eha peteĩ mba’e profético específico, oguerekóva heta elemento ojoaju hag̃uáva tekotevẽva ojehechakuaa.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Pe joaju mbohapýva oñembyaty Salomé jeroky heñóiva rupive mburuvichakuéra renondépe Herodes aramboty aretepe. Pe ñembotavy oñemoĩva Pilato ári, mokõi hendáicha heko vaʼekue, haʼéva Cristo ombojeroviaha ha omokyreʼỹha opuʼã hag̃ua mburuvicha guasu rekoha rehe, ha avei haʼe oñeʼẽvaiha pe puʼaka jeroviapy rehe. Upe tembiasakuepe mbohapy ijoykeʼỹva oñembyaty. Pe puʼaka Romagua (tetã), Barrabás, peteĩ Cristo japu (maranduhára japu), ha tupao judía hekovai vaʼekue (pe mymba ñarõ). Pe tupao hekovai vaʼekue ombotavy pe mburuvicha Romagua (tetã), pe mokõi japu rupive: opuʼãha ha Ñandejára rehe oñeʼẽvaíha.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Upéi Darío ipahápe oikuaávo umi ombotavy vaʼekue chupe remiandu añetegua, ojejopy hag̃ua omombo hag̃ua Danielpe león kuéra yvýpe. Daniel omboyke pe tetã léi iñeñandu hag̃ua Tupã léipe. Pe japu ojehechauka vaʼekue Daríope oñemohuʼã omombaʼeguasúvo Darío ñemombaʼeguasu, ha upéicha oñembotove chupe ohechakuaa hag̃ua umi ombotavy vaʼekue chupe remiandu añetegua. Pe japu ha pe ñembotavy oĩva Daniel ha león kuéra yvýpe rembiasápe, ohechauka Tupã rendápe ñeʼẽrenduha haʼeramo guare ñemongarai vai ha tekoresãi, ha upéva voi pe mokõi hendáicha ñembotavy oĩva kurusúpe, ha pe techaukaha tape rehegua kurusu rehegua ojoja pe techaukaha tape rehegua domingo léi rehegua ndive.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Ñembohasa rehegua ñembotavykuaa ombotavýva ñembyahýi religioso rehegua ñembyasy ha’e peteĩ tema marandu profético Bíblicopegua, ha avei pe mba’e añetehápe pe poder religioso ombotavyha pe poder estatal.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
“Umi tavayguakuéra ohecha oñembotavyhague. Ojojohu peteĩ ojuehe pe oguerahahague chupekuéra ñehundi hag̃uápe; ha katu opavave oñemoĩ oñondive omoĩ hag̃ua hi’ári imbegue’ỹvéva ñembyasy umi ministrokuéra ári. Umi pastor ndorekóiva jerovia omarandu mba’e iporã hag̃uánte; ogueraha hikuái umi ohendúvape omboykévo Tupã léi ha omuña hag̃ua umi omomarangatúsévape upéva. Ko’ág̃a, ipyahýi ha py’añemondýipe, ko’ã mbo’ehára omombe’u yvypóra renondépe imba’apo jeguata mbotavy rehegua. Umi aty guasu henyhẽ pochy rehe. ‘¡Jahundi!’ he’i hikuái, ‘ha peẽ peime ore ñehundi rehegua káusa;’ ha upéi ojere umi pastor japu rehe. Umi voi ymaite guive ohecharamovéva chupekuéra, ha’éta umi omosẽtava hi’ári umi je’epy vaivéva. Umi po voi peteĩ ára omoakãjegua va’ekue chupekuéra yvoty jeguápe, ko’ág̃a opu’ãta iñehundiparã. Umi kyse puku ojeporútava’ekue ojuka hag̃ua Tupã tavayguakuérape, ko’ág̃a ojeporu oñehundi hag̃ua iñenemigokuérape. Opa hendápe oĩ ñorairõ ha tuguyñohẽ.” The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Umi mburuvichakuéra rupi ojejujeyta ojehechauka rire pe ára ojeheja hag̃uáicha, pórke umi hénte oĩva ijatýpe oikuaáta ojeguereko hague chupekuéra ñembotavýpe peteĩ japúpe, pe japúva omyasãivaʼekue umi mburuvichakuéra religioso. Umi mburuvicha guasu ha umi mburuvichaʼi, hendivekuéra hogayguakuéra, opavave ohasa pe mismo jehepymeʼẽ porãme pe japúre omyasãivaʼekue. Elías ojuka ramo guare umi maranduhára japuápe Monte Carmelo-pe, upe jehepymeʼẽ peteĩcha ojehechauka “pe yvyryrýi guasúpe” Apocalipsis kapítulo once-pe, upépe “siete mil” oñehundipa hag̃ua.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ha upe aravoitépe oiko peteĩ yvyryrýi tuicháva, ha pe táva pehẽngue paha oguejy; ha pe yvyryrýipe omanókuri yvypóragui siete mil; ha umi hembýva okyhyje eterei, ha omomba'eguasu Yvágapegua Tupãme. Apocalipsis 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Pe terremoto guasu Revolución Francesa-pegua oñekumplívo, umi siete mil ojuka vaʼekue orrepresenta vaʼekue Francia ruvicha guasukuérape. Pe “hora”-pe pe terremoto guasu rehegua, upéva hína léi domingo rehegua, umi siete mil ojuka vaʼekue orrepresenta umi Adventista del Séptimo Día ojeityvaʼekue Roma renondépe, pórke umi oikuaáva añónte pe responsabilidad orekóva pe sábado del Séptimo Día rehegua ohupyty pe mymba marca pe léi domingo og̃uahẽ vove.
“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 marca pe Roma pegua tupão autoridágui. Umi, oikuaa porãvo pe irundyha mandamiénto rembijerure, oiporavóva ojehecha hag̃ua pe sábado japu pe añetéva rendaguépe, upéicha rupi ome’ẽ hína ñemomba’e guasu pe pokatupe, ha upévare añoite oñemandáva upéva. Pe mymba ñarõ marca ha’e pe papakuéra sábado, ko yvy tuichakue oguerohoryva’ekue Ñandejára 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 tiempo ojegueraha hag̃ua mymba vai marca, profecíape oñembohéravaicha, ne'ĩrava gueteri ou. Pe tiempo de prueba ne'ĩrava gueteri ou. Oĩ cristiano añetegua opa iglesia-pe, ndaha'éi oñemboykévo pe comunión católica romana. Avave ndojejaháiramo guare pe ohupytýta pe tesape ha ohecha pe tekotevẽha oñeñangareko hag̃ua pe cuarto mandamiento rehe. Péro osẽ vove pe decreto ombotenondéva pe sábado japu, ha pe sapukái hatã pe ángel mbohapyha oavisa vove yvypórape ani hag̃ua omomba'e pe mymba vai ha ta'angápe, upérõ pe línea ojehechakuaáta porã pe japu ha pe añete apytépe. Upérõ umi osegíva gueteri hembiapo vai rehe ohupytýta pe mymba vai marca hova renondépe 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 rape ñañemoaguĩ hína ko ára peve. Umi tupaónguéra protestánte oñembojoajúta vove mburuvicha reko yvy arigua ndive omombarete hag̃ua peteĩ jerovia japu, upéva rehe iñemoñare ymaguarekuéra ohasa vaekue ñembohasa asy ipohýivévape; upérõ pe pytu’uha ára papal rehegua oñemombaretéta tupaó ha Estado pokatu oñondive rupive. Oikóta peteĩ apostasia tetãygua, ha upéva opa hag̃uáicha opáta tetã ñehundi hag̃uápe añónte.” Bible Training School, 2 de febrero de 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
Umi “siete mil” oñembovaíva pe “ára” pe yvyryrýi guasupe, upéva hína pe léi domingo, ojoguaiterei avei umi “siete mil” ndoguerekóivape omoakãity hag̃ua Jezabel renondépe Elías tiémpope.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Che katu ahéi gueteri 7.000 kuimbaʼe Israel-pe, opa umi ñesũndýva noñesũivaʼekue Baal renondépe, ha opa juru nohetũivaʼekue chupe. 1 Reyes 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Pe ñe’ẽpyahu peteĩha “siete mil” rehegua omombe’u peteĩ aty jeroviapýva ndojeityiva’ekue Jezabel renondépe; ha pe ñe’ẽpyahu paha ohechauka peteĩ hembýva oñesũva Jezabel renondépe. Umi ára papado ipu’akáramo pe yvy porãite ári (pe mymba yvy guigua Apocalipsis 13-pe), pe léi domingo jave, peteĩ aty “oñehundi” ha ambue aty osẽ Babilonia poguýgui, upéramo oñepyrũgui pe marandu osẽ hag̃ua Babilóniagui.
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 porãmbytépe, ha heta tetã oñehundíta; ha ko'ãva osẽta ipógui, Edom, Moab ha umi tenondegua tavayguakuéra Amón pegua. Daniel 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Pe ñe’ẽ “tetãnguéra” niko peteĩ ñe’ẽ oñembojoapýva, heta tetã ningo ndojeitymo’ãi pe domingo léi-pe; heta katu umi tapicha peteĩteĩva Adventista del Séptimo Día-gua ojeitýta, upérõ ha’ekuéra añoite niko ojejapóta responsable pe mbyjaresãi árahaapy rehegua resape rovake. Ha’ekuéra hína “heta”, pórke ha’ekuéra umi oñehenóiva oike hag̃ua umi oñeme’ẽva’ekuépe Tupã sellorã, ha katu omboyke hikuái upe ñehenói.
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 reikéma ko'ápe nde rehe'ỹre ao ñemendaha guigua? Ha opyta ñe'ẽ'ỹme. Upéi pe mburuvicha guasu he'i umi tembiguáipe: Pejokua ipo ha ipy, pegueraha chugui, ha peity okápe pytũmbýpe; upépe oĩta jahe'o ha tãi ñembyahýi. Heta niko oñehenói, sa'ietevénte katu ojeiporavo. Mateo 22:12–14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Daniel kapítulo seis-pe ojehecha mba’éichapa mburuvichakuéra ha tendota kuéra ombotavýva hína: ha’e hína ojehechakuaa hag̃ua castígo oúva upe pokatu religioso ombotavývape pokatu Estado rehe.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Ha pe mburuvicha guasu omanda, ha ogueru umi kuimba’e omomarã va’ekue Daniel rehe, ha oity chupekuéra león kuára ryepýpe, chupekuéra, ita’ýra ha hembirekokuéra; ha umi león ipu’aka hesekuéra, ha omopẽmbaite iñakãguykuéra ojeity mboyve pe kuára pype. Daniel 6:24.
We shall continue the book of Daniel in the next article.
Jasegíta pe lívro Daniel rehe ko oúva riregua artíkulope.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Ha mba’épa che ha’éta gueteri? araka’e chéve ára ndaikatumo’ãi amombe’u hag̃ua Gedeón rehe, ha Barac rehe, ha Sansón rehe, ha Jefté rehe; David rehe avei, ha Samuel rehe, ha profetakuéra rehe: ha’ekuéra oguerovia rupi omomba’e guasu tetãnguéra, ojapo tekojoja, ohupyty umi ñe’ẽme’ẽ, omboty umi león jurú. Hebreos 11:32, 33.