The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Pe representación pahá umi rréino kuéra rehegua profecía bíblica-pe ojejuhu Apocalipsis, capítulo diecisiete-pe. Upe capítulo-pe, versículo mbohapy-pe, Juan ojereraha “desiérto”-pe, pe ánhel ikatu hag̃uáicha ohechauka Juánpe pe juicio rehegua pe “kuña rekovai guasu” profecía-peguáre, oguapýva “heta y ári” ha oikova’ekue “tekorei” rupive “yvy ruvicha kuéra” ndive.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Upéi ou peteĩ umi siete ánhel oguerekóva umi siete kópa ou ha oñeʼẽ chendive, heʼívo chéve: Eju koʼápe; ahechaukáta ndéve pe jehusga guasu kuña rekovaíva guasúre, oguapýva heta y ári; haʼe ndive umi mburuvicha yvy arigua oporomoakãratĩ, ha umi oikóva yvy ape ári okaʼu pe vínore hembiapo tieʼỹ rehegua. Upérõ che reraha pe espíritupe ñu meguápe; ha ahecha peteĩ kuña oguapyha peteĩ mymba pytãmbáre, henyhẽva téra kuéra ñeʼẽvai rehegua, ha oguerekóva siete akã ha pa tatarendy. Apocalipsis 17:1–3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Juan ñe’ẽ tee rupi, “desiérto” ohechauka umi mil mokõi sa poapy ary ha sesenta ary kuéra, papado poguýpe, ary 538 guive pe ára paha peve, ary 1798-pe.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Ha pe kuña oheja hapykuéri pe desiérto-pe, upépe oguereko hag̃ua peteĩ tenda Tupã ombosako’iva’ekue chupe g̃uarã, ikatu hag̃uáicha oñemongaru upépe mil mokõi sa sy poapy ára pukukue. … Ha pe kuñáme oñeme’ẽ mokõi pepo peteĩ taguato guasu rehegua, ikatu hag̃uáicha oveve pe desiérto-pe, hendápe, upépe oñemongaru hag̃ua peteĩ ára, ha ára kuéra, ha mbyte ára pukukue, mbói rovagui. Apocalipsis 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
Espíritupe, Juan ojegueraha umi mil doscientos sesenta ary pukukuepe pe papado poguýpe. Umi ary ojehechauka vaʼekue pe mbohapy ha mbyte ary amaʼỹ rehegua rupive Jezabel, Acab ha Elías rembiasakue aja. Umi ary oñembopuku vaʼerã pe papado ohupyty pe ijaihuvúva ñembyai 1798-pe peve; upéva niko ojeheja vaʼekue “oñedetermina” hag̃ua pe peteĩha pochy paha oñemohuʼãvo, ha upéva hína pe ñorairõ paha oguerúvaʼekue pe santuario ha pe ehérsito ári umi mokõi mbyaipa hag̃uáva rupive: pe paganismo ha pe papalismo. Koʼã mbaʼe añetegua maymáva oñemoĩma kuri hesakã hag̃uáicha umi kuatiañeʼẽ ramoite osẽ vaʼekuépe.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
Pe “kuña rekove vai guasu” ha’e Isaías pegua Tiro rekove vai, ojeheja hag̃uáicha tesaráipe setenta ary simbóliko pukukue, ha’éva “mburuvicha peteĩ ára”. Tetã peteĩ rekoha Estados Unidos rembiasakue ha’e umi setenta ary simbóliko rembiasakue, ojehechauka va’ekue tenonderã umi setenta ary jejopyrã rupi Babilonia poguýpe, pe peteĩha mburuvicha guasu marandu’ỹmegua Bíbliahápe. Upe rembiasakue aja, pe kuña rekove vai guasu Tiro pegua ojeheja va’erã kuri tesaráipe. Upe rembiasakue pahápe, imandu’a jey va’erã hese ha peteĩ jeyve osẽ va’erã opurahéi hag̃ua i-purahéi kuéra, péicha ojapo hag̃ua tekovai yvy ruvicha kuéra ndive. Juan-pe ogueraha espirituámente pe papa rembiapokue rembiasakue ryepýpe ohecha hag̃ua pe papa pokatu ñembojovake. Pe ñembojovake peteĩ pa’i rajy oñemongy’a va’ekuépe tekovai rupi, ha’e va’erã kuri ojehapypa tata rupive.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Ha oimeraẽ peteĩ pa’i rajy omongyʼa ijehe itavykuévo, omongyʼa itúvape; ojehapýta tata rupive. Levítico 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
Pe visión ohechauka rehe pe kuña guasu tekovai renda rehegua, peteĩ umi ángel osẽva’ekue ojohéi hag̃ua peteĩ umi siete plaga paha, ome’ẽva’ekue Juánpe, ojehechauka vaekue chupe ha’e hag̃ua oñehapýta tata rupive.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Ha pe myakãratĩ re rehechava'ekue mymba vai ári, umíva ndaija'éimo'ãi kuña rekovai rehe, ha omoĩta chupe ojeheja hag̃uáicha ha opívo, ho'úta he'ongue, ha ohapýta chupe tata reheve. Apocalipsis 17:16.
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Y porã guasu oguapyha ári ha’e ko yvypóra kuéra ko yvy arigua, oguerúta hag̃ua ijeheguigua poguýpe Tetã peteĩ reko Amérika ombotavy vove opaite yvy ape ári oĩvape omomba’eguasu hag̃ua pe mymba, ha’éva avei pe kuña reko vai guasu. Upéi Tetã peteĩ reko Amérika oiko mburuvicha guasu tenondetéva umi pa’ẽ mburuvicha apytépe, ojehechaukáva Apocalipsis mokõipaapy porandupyre profecíape, ha ko ta’angahápe Tetã peteĩ reko Amérika ohechauka pe mburuvicha peteĩha oñemoakãratĩva pe kuña reko vai ndive, jepe hag̃ua upéva ha’e omboguatáta opaite umi mburuvicha ndive upe rire.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Peteĩha ruvicha heta ruvicha apytégui ojehechauka Acab rupive, pe omendáva’ekue pe kuña guasu tekovai rehe, ojehechaukáva Jezabel ramo Tiatira tupãópe. Jezabel rehegua juicio (pe kuña guasu tekovai rehegua), ojejapo pe diez ruvicha rupive, mbarete Estados Unidos pegua ombokatútava chupekuéra oike hag̃ua peteĩ joaju tupão ha Estado rehegua ryepýpe. Umi ruvicha oñemoĩ porãta oheja hag̃ua papado ogoverna ko yvy tuichakue javeve (oguapy hag̃ua y ári), jepe ndaija’éiramo pe kuña tekovai rehe.
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. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Ha umi vaka rehecháva hína pa myakãratĩ, ha'e hína pa reis; ko'ãva ndohupytýi gueteri peteĩ rréino, ha katu ohupyty pu'aka reis ramo peteĩ aravo pukukue pe mymba ndive. Ko'ãva peteĩ ñe'ẽme oĩ, ha ome'ẽta ipu'aka ha imbarete pe mymbápe. Ko'ãva oñorãirõta pe Ovecha Ra'y ndive, ha pe Ovecha Ra'y ipu'akáta hesekuéra; ha'e niko Ñandejára kuéra Jára, ha Rréi kuéra Rréi; ha umi oĩva hendive niko ohenóiva, ojeporavóva, ha jeroviapýva. Ha he'i chéve: Umi y rehecháva, upe kuña rekove vai oguapýva hi'ári, ha'e tavayguakuéra, aty guasu, tetãnguéra, ha ñe'ẽnguéra. Ha umi pa myakãratĩ rehecháva pe mymba ári, ko'ãva ndaija'éimo'ãvéi upe kuña rekove vaíre, ha ojapóta chugui peteĩ ojehejareíva ha opívo; ho'úta he'ongue, ha ohapýta chupe tata rehe. Ñandejára niko omoĩ ipy'apýpekuéra ojapo hag̃ua hembipota, peteĩ ñe'ẽme hag̃ua, ha ome'ẽ hag̃ua irréino pe mymbápe, Ñandejára ñe'ẽnguéra oñekumpli peve. Ha pe kuña rehecháva hína upe táva guasu, oguerekóva mburuvicha guasu yvy arigua ruvicha kuéra ári. Apocalipsis 17:12–18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
“umi diez rréi” (Naciones Unidas) añetépe ohaʼe vai pe papado rehe, ha katu umi circunstancia ombohapéva chupekuéra omeʼẽ hag̃ua ipoguýpe ikatu hag̃uáicha ipoder michĩrõguáicha sapyʼaguaite pe mburuvicharenda pe poder papal-pe, peteĩ esperanza rei hag̃uáicha osalva hag̃ua ko yvy ape ári umi jejopy vai ha mbaʼe vai ojepysóva guive. Haʼekuéra oikuaávo hembotavyha, oiko chuguikuéra tembiporu oñehapy hag̃ua chupe tata rehe, oñekumpli hag̃ua pe léi Levítico-pe.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
Umi “diez mburuvicha guasu” “ñorairõ pe Ovecha Ra’y ndive” umi ñembojere oguerúva hikuái Tupã rapichakuéra ára pahapegua ári rupive.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Mba’ére piko umi tetã ambuéva ipochyeterei, ha umi tavayguakuéra oikytĩ hag̃ua mba’e rei? Umi mburuvichakuéra yvy arigua oñemoĩ hag̃ua, ha umi oisãmbyhýva oñomongeta oñondive, Ñandejára rehe, ha hese omoĩva’ekue rehe, he’ívo: Jaikytĩ hag̃ua ijoajuha, ha jaipe’a hag̃ua ñandehegui ikuaha. Pe oguapýva yvágape opukáta; Ñandejára ojapóta hesekuéra ñembohory. Upéi oñe’ẽta chupekuéra ipochy reheve, ha omondýita chupekuéra ipochy etépe. Salmos 2:1–5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Yvy ruvicha kuéra ojapóva ñembyahýi guasu papado rehehápe, upéva avei ojejapo vaʼekue Cristo rehe kurusu ári.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
Nde rembijáe David jurúpe ere ha’e va’ekue: Mba’ére piko tetãnguéra ipochy, ha tetãygua kuéra oñemoĩ mba’e rei rehe? Yvy ruvicha kuéra opu’ã, ha mburuvicha kuéra oñembyaty oñondive Ñandejára rehe, ha Hembiporavopyre rehe. Añetehápe ne Memby marangatu Jesús rehe, nde rembohory va’ekue, Herodes, Póncio Pilato, ambue tetãygua kuéra ndive, ha Israel retãygua kuéra, oñembyaty va’ekue, Ojapo hag̃ua opa mba’e nde po ha nde arandu yma guive omoĩmava’ekue ojejapo hag̃ua. Hechos 4:25–28.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
“Mburuvichakuéra yvy arigua” opuʼã vaʼekue Cristo rehe ijukávo chupe kurusúre ohechauka umi “pa mburuvicha” Apocalipsis diecisiete peguápe, oñorãirõ jeýva Cordero ndive ojejapývo ivaʼekuéra rehe ñemongyhyje rupi. Kurusúre, umi mburuvichakuéra haʼe vaʼekue “aty iñañáva” “ojeréva” Cristo jerére, ha ojapo jey upéicha ipueblo ára pahápe oikovéva ndive.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Jagua kuéra che jerére oñemoĩ; iñañáva aty chemongora; okuatia che po ha che py. Ikatu aipapa opa che kangue; ha’ekuéra che rehe oma’ẽ ha che rechávo opyta. Oñemboja’o che ao kuéra apytépe, ha che pende ári oity suérte. Salmos 22:16–18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Umi diez rréi, oguerúva juicio pe kuña guasu reko vaiha ári, ohapýta chupe tata reheve; ha’e niko peteĩ kuña reko vaiha he’íva ijehe peteĩ pa’i rajyha. Umi rréi avei ojehechauka “jagua” ramo, ha umi diez rréi ndohapymo’ãi añónte pe kuña guasu reko vaihápe tata reheve, sino “ho’úta avei hó’o.” Jezabel mano ojehu hag̃ua, ojeity chupe tapia guasu ári guive ha oñemongy’a yvýre; upéi umi jagua ou ha ho’u hó’o.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Ha oĝuahẽ ramo Jehu Jezreel-pe, Jezabel ohendu upéva; ha ombojegua hova, omohenda iñakãrague, ha oma’ẽ okẽme guive. Ha Jehu oike aja okẽrupi, haʼe he’i: “Zimri oguereko piko py’aguapy, pe ojukáva ipópe imburuvichápe?” Upérõ haʼe ohupi hova okẽ gotyo ha he’i: “Máva piko oĩ che ykére? máva?” Ha ojehechauka chupe mokõi térã mbohapy eunuco. Haʼe he’i: “Peity chupe yvýpe”. Upémarõ haʼekuéra oity chupe; ha isuguy osyry hypýi murálla ári ha kavaju ári; ha haʼe opyrũ hese. Ha oike rire, okaru ha ho’u, ha he’i: “Tapeho pehecha ko kuña ija’epývape, ha peñotỹ chupe; mburuvicha guasu rajy niko hína”. Ha oho hikuái oñotỹ hag̃ua chupe; ha ndojuhuvéi chugui mba’eve ndaha’éiva ijakãngue, ipykuéra ha ipo pyapẽnguéra. Upévare ou jeývo hikuái, omombe’u chupe. Haʼe he’i: “Kóva hína Ñandejára ñe’ẽ, he’iva’ekue hembiguái Elías tisbita rupive: ‘Jezreel yvýpe jaguakuéra ho’úta Jezabel ro’o; ha Jezabel rete opytáta yvyraity ári ñane’ẽngueicha Jezreel yvýpe, ikatu hag̃uáicha avave ndoje’éi: Kóva hína Jezabel’”. 2 Reyes 9:30–37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Umi diez rréi, ha’éva Naciones Unidas, ha ijapytépe pe rréi tenondegua ha’e Estados Unidos, oguerúta huísio papadore rehe, ohapývo chupe tata rupive ha ho’úvo he’o. Upe huísio hína pe ánhel ou va’ekue ohechauka hag̃ua Juánpe, ha upéva hag̃ua ogueraha Juánpe desiérto rembiasakue ryepýpe; ndaha’éi mante peteĩ tenda oimeraẽva pe desiérto rembiasakue ryepýpe, síno pe ára pahaite pe períodope. Ojehechakuaa porã Juán oñemoĩ hague pe mil dosientos sesenta ary pahápe, pórke ohechávo kuña, ha’e ymaite guive oka’u persecución ruguy rehe ha ymaite guive ojekuaa chupe kuña hekovai sy ramo.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Upévare che reraha Espíritupe pe desiértope; ha ahecha peteĩ kuña oguapyha peteĩ mymba pytã asýva ári, henyhẽva téra kuéra ñemongaraiha rehegua, oguerekóva siete akã ha diez hatĩ. Ha pe kuña oñemonde vaʼekue pytã hovy ha pytãmbýpe, ha oñembojegua óro rehe, ita iporãiterei rehe ha pérla kuéra rehe, oguerekóvo ipope peteĩ kópa óroguigua henyhẽva mbaʼe jeguaru ha iñakyʼa hag̃ua hekovai rehegua: Ha iñakã renondépe ojehai peteĩ téra, MISTERIO, BABILONIA GUASU, TEKOVAIKUÉRA SY HA YVY ARI MBAʼE JEGUARU KUÉRA SY. Ha ahecha pe kuña okaʼuha umi marangatu ruguy rehe, ha Jesús mártir kuéra ruguy rehe; ha ahechávo ichupe, añemondýi tuichaiterei. Apocalipsis 17:3–6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Pe Tiro kuña rekoreigua, ha'éva avei pe “kuña rekoreigua guasu” ojehechaukáva Apocalipsis diecisiete-pe, ojeheja vaʼerãma tesaráipe pe ára peve haʼe jey hag̃ua opurahéi hag̃ua iñepyrũrãnguéra ha oiko hag̃ua tekoreípe yvy ruvichakuéra ndive.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Oimeraẽva diccionario jeroviapyha ojejapo vaʼekue ary 1950 mboyve ohechauka porã kuña ao pytãmbýpe oñemondevaʼekue Apocalipsis 17-pe haʼeha peteĩ símbolo tupao Católico Romano rehegua; ha koʼág̃a katu ko yvy arigua oguerovia tupao Católico haʼeha peteĩ tupao cristiano. Ko yvy arigua hesaráima mávapa añetehápe haʼe.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Juan ohechárõ guare chupe, pytũmbýpegua Ára Mbytegua ñembojere oĩma ipahápe, ha'e niko oĩma ka'úre umi marangatu ruguy rehe. Pe tekotevẽ yvypóra rehegua ohechauka pe espiritual, ha peteĩ tapicha oka'u umi mba'e oy'u rire, ndaha'éi mboyve.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Umi Protestánte ojehekýiva’ekue Catolicísmo-gui heta siglo mboyve 1798-gui, 1798 peve oñepyrũma va’ekue hikuái hapykuere jey hag̃ua pe comunión católica-pe, ha’e niko ojekuaa va’ekue “KUÑA SY TEKOVAIKUÉRA REHEGUA” ramo. Juan ohechávo chupe ha oñemondýi ramo, umi iglesia yma ojepe’a va’ekue chugui ha ijatygui, ojevýma va’ekue hikuái. Upévare Juan ojereraha va’ekue 1798-pe, upe ka’u guasu ojukámarõ guare millones de cristiano-kuérape, ha oitypami haguéicha avei umi iglesia protestante yma guare hag̃ua omoneĩ hikuái ijeja’e jejopyrã ha ñembotuicha rehegua, ha’ehaha umi iglesia akã, Justiniano ohechauka haguéicha ary 533-pe.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
1798-pe guive, marandu porã hechapyrã profético guive, pe ánhel upéi ohechauka Juan-pe pe ta’ãngahai pahaguéva umi rréino kuéra rehegua profecía bíblica-pe.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 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. Revelation 17:7–12.
Ha pe ánhel heʼi chéve: Mbaʼére piko reñemondýi? Che aikuaaukáta ndéve kuña remimiguáva, ha mymba vai ogueraháva chupe, pe oguerekóva siete akã ha diez ratĩ. Pe mymba vai rehechavaʼekue oĩ vaʼekue, ha koʼág̃a ndaipóri; ha ojupíta pe yvykua pypukúgui, ha oho hag̃ua ñehundípe; ha umi oikóva yvy ape ári oñemondýita, umi héra ndojehaírivaʼekue tekove kuatiañeʼẽme yvóra ñepyrũmby guive, ohechávo pe mymba vai oĩ vaʼekue, ha ndaipóri, ha upéicharõ jepe oĩ. Ha koʼápe oĩ pe apytuʼũ oguerekóva arandu. Umi siete akã haʼe siete yvyty, hiʼári oguapyhápe kuña. Ha oĩ avei siete mburuvicha guasu: cinco hoʼa vaʼekue, peteĩ oĩ, ha ambue gueteri ndoúi; ha oguahẽ vove, sapyʼami mante opytavaʼerã. Ha pe mymba vai oĩ vaʼekue, ha ndaipóri, haʼe voi pe poapyha, ha umi siete apytégui, ha oho ñehundípe. Ha umi diez ratĩ rehechavaʼekue haʼe diez mburuvicha guasu, gueteri noñemeʼẽi vaʼekue chupekuéra mburuvicharã; upéicharõ jepe, oñemeʼẽ chupekuéra pokatu mburuvicha guasukuéra ramo peteĩ aravo pukukue pe mymba vaíndi. Apocalipsis 17:7–12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Peteĩ mymba guasu ha’e peteĩ rréino marandu proféticape Ñandejára Ñe’ẽme, ojekuaa hag̃uáicha hesakã porã Daniel arandukue kapítulo siete ha ocho-pe; ha pe ange ohechaukáva Juan-pe pe temimondo kañymby ha’e pe mymba guasu rembikuaa kañymby ha pe kuña hi’ári oĩva. Pe kuña oĩva pe mymba guasu ári ha’e pe tekovai guasu, oporomoakãratĩva yvy ruvicha kuéra ndive. Ha’e Jezabel, ha iména ha’e Acab.
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 ojoajúta hembirekóre; ha mokõivéva oikóta peteĩ so’óicha. Génesis 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Kuimba’e ha’e kuimba’e ha kuña ha’e kuña, ha oñondive hag̃ua hikuái ha’e peteĩ so’o. Mymba vai remimigua ha’e peteĩ joaju tupaó ha tetãre, peteĩ joaju kuña rehegua (tupaó) ha mymba vai rehegua (mburuvichakuéra) ha’éva peteĩ rréino, mokõi hendágui oñemopyendáva. Tetã ñemboguata ha tupaó ñemboguata oñembojoajúva, kuñáva oguerekóramo pu’aka pe joajúpe, upéva ha’e “mymba vai ra’ãnga.” Juánpe ojehechauka kuña ogueraháva mymba vai ári, ha’e hag̃ua pe kuña upe joajupe oguerekóva pu’aka.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Ha pe kuña rehechava’ekue hína upe táva guasu, oguerekóva mburuvicha guasuicha poguýpe ko yvy arigua ruvichakuérape. Apocalipsis 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Mymba ha kuña ohechauka oñondive peteĩ rréino (peteĩ so’o), ha katu pe ánhel omomba’eguasu hína pe kuña guasu rekovaiha joaju umi mburuvicha guasu yvy arigua ndive. “Pe mymba” “oĩ vaʼekue, ha koʼág̃a ndaipóri”, ha “osẽtava pe yvykua pypukuʼỹgui, ha ohóta ñehundípe”, ha umi “oikóva yvy ári oñemondýitaha hese”, haʼe hína pe papado, pe kuña guasu rekovaiha ñemano kyhyje ñembyai ojekueráramo. Haʼe “oĩ vaʼekue” pe poha rréino marandu hag̃ua Tupã Ñeʼẽme, ha katu ojeheja vaʼekue “oñembosakoʼi hag̃ua” ogueraha hag̃ua peteĩ ñembyai omano hag̃uáicha ary 1798-pe.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Juan ojegueraha rupi ojeguerahákuri 1798-pe, ha'e “ndaha'éi” peteĩ mymba, ha “upéicharõ jepe” iñakãrasy omanóva oñemonguera vove umi setenta áño simbólico paha gotyo, oñemohu'ãva pe aranduka domingo rehegua oúta hag̃uápe, ha'e “ha'e” jey oikove, opurahéi hag̃ua ipurahéi, omba'apo hag̃ua tekovai rehe, ha ojuka hag̃ua cristianokuérape.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Pe capítulo diecisiete ha’e pe ñemombe’u paha umi reino profecía bíblica rehegua, ha upévare tekotevẽ oñemoĩ porã pe peteĩha ñe’ẽmbyrýpe umi reino profecía bíblica rehegua ndive. Pe peteĩha ñe’ẽmbyry umi reino rehegua ojejuhu Daniel capítulo mokoĩme, ha upéva oñerrepresenta mokõivéva umi cuadro-pe oguerekóva cumplimiento Habacuc mandamiéntope ojehai hag̃ua pe visión ha oñemyesakã hag̃ua porã tabla-kuéra ári.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Umi Millerigua oikuaa porã kuri Daniel remimbou yvypóra réra Biblia marandu profesiagua rehegua, oñemoha’angáva kapítulo mokõiha, sieteha ha ochoha-pe; ha katu iñentendimiento ndaha’éi gueteri completo. Miller ita jeguaka Daniel kapítulo mokõihápe rehegua omimbi diez jey hetave ára pahápe, ojekuaa rupi upépe oñemohenda hag̃ua pe ñe’ẽñepyrũ peteĩha, ndaha’éi añoite umi mburuvicha guasu Biblia marandu profesiagua rehegua, síno avei pe ñe’ẽñepyrũ peteĩha pe jehechauka rehegua, pe ochoha ha’eha umi siete-gui. Jesús akóinte ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Opavave proféta kuéra oñeʼẽ hína umi ára paháre, ha Juan, Apocalipsis diecisiete-pe, ohechauka pe paháguio yvy ári oĩtava rréino oikuaveʼẽvo “pe mymba” “oĩ vaʼekue, ha koʼág̃a ndaipóri; ha osẽ jeýta pe yvykua pypukueʼỹvagui, ha ohóta ñehundi hag̃uápe.” Pe mymba osẽ “pe yvykua pypukueʼỹvagui”, upéva haʼe peteĩ símbolo peteĩ “jehechauka pyahu puʼaka satánicogua rehegua.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Ombotýramo [ombotývo hína] hikuái iñe’ẽtestimónio.’ Pe ára mokõi testígo ojapovaʼerã hague profesía ao vosa reheve opa vaʼekue ary 1798-pe. Oguahẽmbotávo hikuái hembiapo paha pe kañýme, oñemoñorairõ vaʼerã kuri hesekuéra pe pokatu ojehechaukáva ramo ‘pe mymba osẽva pe yvykua pypukúgui.’ Heta tetã Europa-pegua ryepýpe, umi pokatu ogovernáva Tupaópe ha Estado-pe oĩ vaʼekue siglos aja Satanás poguýpe, papado rupive. Péro koʼápe ojehechauka peteĩ pyahu jehechauka pokatu sataniko rehegua.” The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Oĩhápe umi teólogo heʼíta, pe “mymba ojupi vaʼekue pe yvykua pypukuʼỹgui” ojeʼéva Apocalipsis capítulo once-pe, oñemombeʼúgui upe pasáhepe voi haʼeha pe ateísmo de la Revolución Francesa, upévare pe ñeʼẽjoaju “yvykua pypukuʼỹ” haʼeha peteĩ símbolo ateísmorã. Péro Islam ojupi vaʼekue pe “yvykua pypukuʼỹgui” Apocalipsis nueve-pe, ha Islam ndahaʼéi ateísmo. Pe yvykua pypukuʼỹ ohechauka peteĩ jehechauka satánica.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
«Che ha’e chupe pe Ñandejára ohechauka hague chéve visión-pe pe mesmerismo ouha Aña-gui, pe yvykua pypuku’ỹvagui, ha pya’eite oho jeýta upépe, umi oseguívandi oipuru chupe.» Review and Herald, July 21, 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Oimeraẽva “Aña”gui, oimeraẽva “yvykua pypuku’ỹva”gui. Apocalipsis capítulo diecisiete-pe mymba ojupíva yvykua pypuku’ỹvagui ha’e pe pokatu ohóva ñehundipa opave’ỹvape, ha umi héra ndojehaíri va’ekue kuatiañe’ẽme ohechaukáta mba’e’ẽrã hapykuéri. “Ñehundipa” he’ise ñemombo hag̃ua ñehundipa opave’ỹvape ha Apocalipsis-pe oñembojekuaa “tata yguasúicha”, upépe oñemombo hag̃ua pe mymba.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Ha pe mymba vai ojejapyhy, ha hendive pe proféta japu ojapóva’ekue techaukaha hechapýpe, umíva rupive ombotavyva’ekue umi orresivíva mymba marca, ha umi omomba’éva ta’ãngánga. Mokõivéva oñemombo oikovéva tata ysyrype hendyva azufre reheve. Apocalipsis 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
Pe capítulo trece-pe pe mbya guasu yguasúgui osẽva, Hermana White ohechakuaa porãva directamente papado ramo, ojehechauka. Upe pasáhepe ko yvy tuichakue ohecha hag̃ua papado guasu rapykuéri.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Ha ahecha peteĩ ijapytépe kuéra guigua, oñekutu hag̃ua omano hag̃uáicha; ha pe ikutu omanorãva okuera jevy; ha opa yvy arigua oñemondýi ha omombaʼe pe mymba. Apocalipsis 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Pe mymba Apocalipsis diecisiete-pe oje’éva hese “umi oikóva yvy ape ári ojepokuaata hag̃ua” ha’e pe pahaite jehechauka mbarete satánico rehegua oikóva pe papado ojeguerekóva pe herida omano hag̃uáicha oñemonguera jey vove pe léi domingo hi’aguĩva rupive. Opaite tekome’ẽ profética kuña rehegua ha pe mymba hi’ári oguatáva capítulo diecisiete-pe, ohechauka porã tupao Roma rehegua, umi diccionario oñemoherakuãva ary 1950 mboyve ohechaukaháicha avei.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Pe mymba Apocalipsis 17-pe ohechauka tupão ha Estado joaju rehegua, ha upéva hína pe mymba ra’anga. Pe mymba oguerekóva siete akã ha diez hatĩ hína pe mburuvichakuéra retã, oñemopyendáva umi diez mburuvicha ári (Naciones Unidas), hi’ári pe kuña oguata ha oporojokóva. Pe kuña hína papado, ojekuaáva Babilonia Guasu ramo, tekovai kuñanguéra sy ramo. Ojekuaávo umi ta’anga he’iséva, ikatu jajevy 1798-pe; pe punto histórico Juan ojeguerahaha hague upépe oguereko hag̃ua pe pahague jehechauka umi reino kuéra Biblia maranduhai profético-gui.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Ñañe’ẽta umi mburuvicha guasu réra rehe, ha ijehechaukarã rehe Daniel aranduka mokõiha kapítulope, pe artíkulo oúvape.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
“Mayma tetã oikéva tembiaporã renda ári oñemoneĩ chupe oguereko hag̃ua ipuesto ko yvy ári, ojehecha hag̃ua tápa ombohováita pe mbaʼepota ‘Ñangarekohára ha pe Imarangatúva’ rehegua. Maranduhai yma guare omombeʼu umi tetã guasu ko yvy arigua—Babilonia, Medo-Persia, Grecia ha Roma—opuʼã ha hoʼa hague. Peteĩteĩva koʼãvagui, tetãnguéra mbareteʼive vaʼekuéicha avei, tembiasakue ojerejey. Káda peteĩ oguereko vaʼekue hiʼára jehovasa hag̃ua, káda peteĩ operde, iñemombaʼeguasu ogue, ipokatu oho, ha ambue oike hendaguépe.”
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
“Umi tetãnguéra omboyke ramo jepe Tupã principio-kuérape, ha ko ñemboyképe omba’apo hag̃ua hikuái ijeguigua ñehundíre voi, upéicharõ jepe ojekuaa porã vaʼekue pe tembiaporã yvagagua, oisãmbyhyvéva opa mbaʼe ári, ombaʼapoha opa umi ijeguata rupive.” Education, 177.