All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Opaite maranduhára ñe’ẽ profétika oñe’ẽ ko yvy paha rehe, ha opaite profecía oñembyaty ha oñemohu’ã Apocalipsis arandúpe. Apocalipsis arandúpe oñegueraha jey pe línea peteĩchagua oĩva Daniel arandúpe, ha’ekuéra niko peteĩcha libro. Opa ko’ã principio profétiko oñemboguapy mbarete porãma umi artículo mboyveguápe. Apocalipsis arandúpe ñañemomarandu, pe tiempo de gracia oñemboty mboyveite, oĩha peteĩ profecía oñesella va’ekue ha upéi oñeipe’a jejoko’ỹre. Ko’ã artículo omyesakã hína umi elemento profétiko ojoajúva pe marandu Apocalipsis arandúpe oĩva ko’ág̃a oñeipe’áva. Pe marandu ndaha’éi peteĩ añónte verdad profétika, ha opaite elemento pe marandu rehegua oñeipe’áva oike pe categoría héravape Jesucristo Revelación.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Pe marandu oñemboty’ỹva ojehechauka pe ára pahá mboyve pe periodo de gracia oñembotýta hag̃ua, upe jave “ara hi’aguĩma”. Daniel ha Apocalipsis kuatiañe’ẽ, oñondive pe comentario oúva Espíritu de Profecía jehaígui, he’i hesakã porãiterei mba’éichapa oiko pe proceso ojoajúva peteĩ marandu profético ñemboty’ỹ rehe. Pe León Judá ñemoñaregua hína upe omohu’ãva pe ñemboty’ỹ, ha ojapóvo upéva oiporu peteĩ método oñemohendapyre oikuave’ẽ hag̃ua pe marandu. Ha’e ohupyty pe marandu Túvagui, upe oñembojegua ramo guáicha oguerekóva la Biblia oñemboty hag̃ua siete sello reheve. Pe León Judá ñemoñaregua, ha’éva avei David rapo ha pe Ovecha Rymba ojejukava’ekue, ogueraha pe kuatiañe’ẽ Túvagui ha ombogue pe sello-kuéra.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
Upéi Jesús ome'ẽ pe marandu Gabriel-pe, ha ha'e, ambue ánhel ndive, ogueraha pe marandu peteĩ proféta-pe, ha upéva ohai pe marandu ha omondo umi iglésia-kuérape. Oguahẽvo pe ára oñemboty'ỹ hag̃ua pe marandu profético, pe jepe'a pe marandu profético rehegua ogueru peteĩ proceso de prueba mbohapy paso rehegua, oha'ãva umi iglésia ryepýpe oĩvape, ha'éva pe proféta jehaipyre oñe'ẽhápe; ha umi miembro de iglesia peteĩteĩva ombohováiva rehe ae, ha'ekuéra ohechakuaa hikuái oĩpa peteĩ mokõi aty apytégui. Umi omoneĩva pe arandu rehegua ñembohetave oúva pe marandu oñemboty'ỹ va'ekuégui, ojekuaa chupekuéra “arandúva” ramo; ha umi ndojapóiva upéicha, Daniel ombohéra chupekuéra “añáva” ramo, ha Mateo katu “itavyva” ramo.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
Opa koʼã mbaʼe oĩva joajúpe pe secreto profético paha ñembojaʼo rehegua ndive oñemombeʼu ha oñemombaʼeguasu Apocalipsis 17, versículo 9-pe, pórke upépe ojehechauka peteĩ elemento Jesucristo Revelación-gua ogueroviatava mokõi atýpe umi adorador-kuérape. Péicha ojapo ohechaukávo haʼeha umi “arandu” umi ohesakãtava pe marandu oúva pe advertencia rairõ rire pe versículo-pe.
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. Revelation 17:9–11.
Ha koʼág̃a oĩ arandu reheve. Umi siete akã haʼe siete yvytykuéra, hiʼári pe kuña oguapyha. Ha oĩ siete mburuvichakuéra: po ojeityma, peteĩ oĩ koʼág̃a, ha ambue neʼĩrã gueteri ou; ha oguahẽ vove, oikoveʼỹre are hag̃ua sapyʼami. Ha pe mymba, oĩ vaʼekue ha koʼág̃a ndaipóri, upéva voi haʼe pe poapyha, ha umi siete apytégui ou, ha ohóta ñehundi hag̃uáme. Apocalipsis 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
“Arandu reheguerekóva”, ha’e pe “arandúva” apytu’ũ. Umi “arandúva” oikũmby pe arandu ñembohetave, ha pe arandu ñembohetave ojehechaukáva pya’eite upe rire pe profétika techaukaha, ombojekuaáva peteĩ añetegua oikũmbytaha umi arandúva ha omboykétaha umi hekoañáva, ha’e pe añetegua ojoajúva umi reino-kuéra profecía bíblicapegua ndive, oñemohendáva umi versíkulo oúvape. Umi versíkulo ohechauka pe ta’anga pahaite umi reino-kuéra profecía bíblicapegua rehegua, ha pe ojepe’áva ñesẽ hag̃ua umi ára pahápe ha’e umi poapy reino-kuéra ojehechaukahague avei pe ta’anga peteĩha umi reino-kuéra profecía bíblicapegua rehegua Daniel kapítulo mokõihápe.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
Añetegua ojehechauka hag̃ua pe añetegua omombarete pe jehecha mokõi’ỹva umi mburuvicharenda rehegua Biblia marandu’ypykuérape, ha’éva peteĩva Miller rembiapo jeguaka’akuégui; ha katu ojajái kuri pa jeyve, oguerekógui hetaiteve añetegua umi Miller-gua ndoikuaáiva’ekue iñemoĩmbyrýgui ijarahárape, ha ohechauka peteĩ prueba, ojeguerekoháicha pe papapy “diez” rupive, ha pe techapyrã ñeñangareko rehegua pe ñepyrũrã ñe’ẽmondo “ko’ápe oĩ pe akã oguerekóva arandu,” oñemyesakãva marandu’ypykuérape kóicha: pe añetegua oúvata ko’ág̃a oha’ãta umi tupãópe oñemondóva pe marandu ojeipe’áva mbeguekatúpe pe gracia rembe’ýpe mboyve.
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
Apocalipsis diecisiete-pe, Juan ojegueraha desiértope pe mil mokõi ciento sesenta ary papal pytũmby aja. Oñemoĩ chupe upe período pahápe, ary 1798-pe, ha upéva hína pe historia añetéva oñemoĩ hague chupe Apocalipsis trece-pe avei.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Ha che aime y rembeʼýpe, ha ahecha peteĩ mymba ojupiha yguasúgui, oguerekóva siete akã ha paʼa ratĩ, ha hembiporã ratĩ ári paʼa akãrague, ha iñakãnguéra ári téra ñemongarai vai rehegua. Apocalipsis 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
“Yguasu rembe’y yvyku’i” ohechauka 1798, pórke ohechauka pe tenda histórico-gui ojehechauka hague Juánpe pe papado (pe mymba ñarõ guasúgui osẽva) yma guaréicha, ha Tetã peteĩ reko Amérikagua (pe mymba yvýgui osẽva) opuʼãha, ha ipahápe oñeʼẽha dragónicha pe léi domingo oguahẽmbotaitévape. Upéi pe mymba yvy rehegua ombohapéva ko yvy ape ári oĩvape oguerovia hag̃ua pe “mymba raʼanga”, oñeʼẽva ha omboguatátava legislación dominical opaite yvy ape ári.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Upe tiempope, Papado, ojeipeʼa rire ichugui imbarete, oñembopyʼarãvaʼekue opytuʼu hag̃ua ñemosẽ ha ñemoĩrũgui, Juan ohecha peteĩ puʼaka pyahu osẽva oñehendu hag̃uáicha dragón ñeʼẽ, ha omotenonde hag̃ua pe tembiapo aña ha ñemotĩʼỹ rehegua peteĩchaite. Ko puʼaka, pe pahaite oikétava ñorairõme iglesia ha Tupã léi rehe, oñerrepresenta peteĩ mymbajaguápe hatĩ ojoguáva ovecha raʼy rehe. Umi mymbajagua mboyvegua osẽvaʼekue guive yguasúgui; ha koʼva katu osẽ yvýgui, upéva ohechauka pe tetã opuʼã pyʼaguapýpe pe ombojeguáva chupe—Tetã peteĩ reko Amérikagua.” Signs of the Times, 8 de febrero de 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
Juan ojegueraha upe tenda guasuete ojehechahápe tembiasakue, ohupyty hag̃ua pe jehechauka paha umi mburuvicharãnguéra rehegua marandu profétika bíblicape, capítulo diecisiete-pe. Oñembo’yvo upe tenda ojehechahápe, umi mburuvicharãnguéra ojehechauka. Ñepyrũrã oñemombe’u chupe pe mymba omboguataha mokõive, tupao ha Estado, ha’e oguapýgui ndaha’éi siete akã ári añónte, síno avei siete yvyty ári. Pe kuña rekovai guasu oguapyha upépe ohechauka porã ha’eha upe ojupi hag̃ua pe mymba ári, ha upe ojupíva pe mymba ári ha’e upe oguerekóva pe mymba poguýpe.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Ha pe kuña rehecháva hína upe táva guasu, oguerekóva mburuvicha guasu yvy arigua ruvicha kuéra ári. Apocalipsis 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
Pe ñe'ẽ “oguereko mburuvicha guasuicha” he'ise ojokoha ha oisãmbyhyha. Peteĩ ojupíva mba'e mymbáre oisãmbyhy pe mymbáre ojokóvo umi riénda. Pe papado oisãmbyhy siete akã ári ha avei siete yvyty ári. Daniel capítulo mokõihápe, Daniel omombe'u Nabucodonosórpe ha'eha pe “akã” óroguigua. Isaías capítulo siete-pe, peteĩ “akã” avei he'ise peteĩ mburuvicha, peteĩ táva guasu térã peteĩ reino.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Siria akãrã hína Damasco, ha Damasco akãrã hína Rezín; ha sesenta ha cinco ary ryepýpe Efraín oñembyaíta, ndaiporimo’ãvéi hag̃ua tetãramo. Ha Efraín akãrã hína Samaria, ha Samaria akãrã hína Remalías ra’y. Peẽ ndapejeroviáiramo, añetehápe napembohatãmo’ãi. Isaías 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Pe papado, ha’éva kuña ojupiha mymbaguasu ári, oguereko poguýpe opa yvy arigua mburuvichakuéra. Umi mburuvichakuéra ojehechauka “pa mburuvicha” ramo, ha umíva hína dragón pokatu umi ára pahápe. Ha’e kuéra hína umi mburuvicha Tiro kuña rekovéva oñemoakãratĩva hendivekuéra. Umi “pa mburuvicha” oñembojere hag̃ua ojapyhy hag̃ua papado autorida, ha katu umi pa mburuvicha apytépe pe iñakãrapu’ãvéva hína Tetã Unidos. Upévare, Tetã Unidos avei ojehechauka Acab ramo, Israel yvate gotyo oĩva pa tetãnguéra ruvicha guasu ramo. Pe papapy “pokõi” he’ise “oñemyenyhẽmba” térã “oñembyatyetéva”, ha papado ojehechaukáramo oisãmbyhy hag̃uáicha yvy arigua mburuvichakuéra ári, upéicha avei oisãmbyhy umi pa mburuvicha ári ha oguapy umi pokõi akã ári.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Kóva oĩ pe apytuʼũ oguerekóva arandu, pórke umi arandúva ára pahápe oipuru pe tapereko “línea ári línea”, ha oikuaa hikuái káda peteĩva umi símbolo pe tekove tetãmegua rehegua pe kuña reko vaíva oisãmbyhýva ohechauka hag̃ua pe añeteguáta peteĩchagua. Haʼe avei oisãmbyhy siete yvyty ári, ha umi Millerita-kuéra ohechakuaa peteĩ “yvyty” marandu hag̃ua Biblia profecíape haʼeha peteĩ símbolo peteĩ reino rehegua; hákatu avei ohechakuaa hikuái umi símbolo oguerekoha hetave peteĩ significado.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Yvytykuéra avei peteĩ símbolo iglesia rehegua. “Yvyty marangatu hechapyrãva” Ñandejára Ñe’ẽme ohechauka Tupã iglesia.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Kóva ha’e pe ñe’ẽ Isaías, Amoz ra’y, ohecháva Judá ha Jerusalén rehegua. Ha oikóta umi ára pahápe, Tupã Róga yvyty oñemopyendáta umi yvyty ru’ã ári, ha oñembotuicháta umi cerro ári; ha opa tetã nguéra osyrýta hendápe. Ha heta tavayguakuéra ohóta ha he’íta: Peju, ha jajupi Ñandejára yvytýpe, Jacob Jára Rógape; ha’e ñanembo’éta heko rape rehe, ha jajeguatáta hapekuéra rupi; Sión-gui osẽta léi, ha Ñandejára ñe’ẽ Jerusalén-gui. Isaías 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
Pe “Róga róga” ha’e hína Itupao, ha ha’e peteĩ “yvyty”. Kuña guasu tekovai oguapy poapy yvyty ári, upéicha ojekuaaukávo ha’e oguerekaha poguýpe opaite tupao, peteĩcha oguerekaháicha poguýpe opaite mburuvicha guasu. Ha’e oguereko pu’aka opaite tupao ári ha opaite tetã ári opaite yvy ape ári.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Pe visión Isaías omombeʼúva ou vaʼekue chupe “Judá ha Jerusalén rehegua”, ñande ramóva, osegi gueteri, ha upéva hína pe pasáhe peteĩcha capítulo irundyhápe, ha Isaías heʼiháicha upéva hína pe “ára peteĩteĩ” avakuéra heʼihápe: “Peju, ha jajupi Ñandejára yvyty ári, Jacob Jára róga peve.” Upe jave peteĩhápe voi ojekuaa “siete kuña”.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
Ha upe árape siete kuña ojoko peteĩ kuimba’épe, he’ívo: Ore ro’úta ore mbyja tee, ha roiporúta ore ao tee; peteĩ mba’e añoite, toje’e ore rehe nde rérape, ojeipe’a hag̃uáicha ore ñemotĩ. Upe árape Ñandejára rapo porã ha mimbipáta, ha yvy’a hi’a porãitereíta ha iporãite Israél gui oikove hag̃uápe g̃uarã. Ha oikóta, pe opytáva Siónpe, ha pe hembýva Jerusalénpe, oñembohérata marangatúramo, maymáva ojehaíva apytépe umi oikovéva Jerusalénpe: Ñandejára ojohéi rire Sión rajykuéra ky’a, ha omopotĩ rire Jerusalén ruguy ijapytégui joja espíritu rupive, ha tata rendy espíritu rupive. Ha Ñandejára omoheñóita opa Sión yvyty róga renda ári, ha iñatykuéra ári, arai ha tatatĩ ára hag̃ua, ha pyhare hag̃ua tata hendy jajái hag̃ua; opa pe tekomimbipa ári oĩta peteĩ ñangareko. Ha oĩta peteĩ tavernákulo kuarahy aku ág̃ape hag̃ua ára hag̃ua, ha tenda jehekakatu-rã, ha ñemimby yvytu atã ha ama gui. Isaías 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
Pe “ára” ha’éva Isaías visión mba’eguasu rehegua hína pe “aravo” yvyryrýi guasu oĩva Apocalipsis capítulo once-pe. Umi arandu omoneĩ va’ekue pe ñe’ẽmondo “jevývo” rehegua pe ñembotavy guasu 18 de julio de 2020-gui, ha ojapo va’ekue Levítico veintiséis rembiapoukapy, ha oñembyaty va’ekue Ezequiel profecía peteĩha rupive, oñesella oaccepta jave Ezequiel marandu mokõiha umi irundy yvytu Islam rehegua. Upéi oñemopu’ã yvágape peteĩ techaukaha ramo, ha Tupã ra’ykuéra ambue Babilonia-pe oñepyrũ ombohovái pe ohenóiva osẽ hag̃ua Babilonia-gui, oñepyrũva pe yvyryrýi guasúpe, ha’éva pe léi domingo oúta hag̃uáicha. Tupã aty ambue ohendu pe marandu osẽ hag̃ua Babilonia-gui, ha omoherakuã: “Peju, ha jajupi Ñandejára yvyty gotyo, Jacob Jára róga peve.”
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Upe “ára” pe kuña reko vai guasu oñepyrũ opurahéi hag̃ua ipurahéi ha oiko hag̃ua itie’ỹre yvy ruvichakuéra ndive. Umi oĩ’ỹva kuatiañe’ẽme Ovecha Ra’y rekove rehegua oho kuña reko vai rapykuéri, ha ikuarahy’ỹnguéra oike ipoguýpe. Umi tupãópe Isaías omombe’u “pokõi kuña” ramo. Umi “pokõi kuña” ha’e umi “pokõi yvyty” papakuéra oguerekótava ipoguýpe, peteĩ Tetã Joaju ombojapóramo opa yvy ape ári oñemopu’ã hag̃ua mymba ra’ãnga oñe’ẽtava ha ombojeruréva opa tapichápe toguereko hag̃ua papakuéra autorida mba’e rechaukaha.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
“Umi siete kuña oñakãratã peteĩ kuimba’ére”, ha upe “kuimba’e” hína pe “kuimba’e” Pablo omombe’úva “angaipa kuimba’e” ramo. Upe ára jehovasapyre’ỹme umi opytáva “Jerusalénpe, oñehenóita marangatúramo, ha maymáva ojehaíva apytépe umi oikovéva Jerusalénpe.” Ñandejára retãygua hína umi upe ára pukukue hérava ojehaíva pe tekove kuatiápe, pe Ovecha Ra’y ojejuka va’ekue yvóra oñemoñepyrũ mboyve kuatiápe. Ambue aty katu, umi oñakãratãva pe “angaipa kuimba’ére”, ha’e umi Apocalipsis capítulo trece-pe omomba’éva pe angaipa kuimba’épe.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
Ha opa umi oikóva yvy ári oadoráta chupe, umi héra ndojehaíriva pe kuatiañe'ẽ tekove rehegua pe Ovecha Rymba ojejukáva'ekue yvóra oñepyrũ mboyve guive. Oiméramo avave oguereko apysa, tohendu. Apocalipsis 13:8, 9.
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
Pe “ára” pe yvyryrýi guasu rehegua, ha’éva arapokõindy léi apañuãi, ha’e pe huísio investigativo ñemohu’ã; ha pe huísio oñemopyenda nde réra ojejuhúpa térã ndajajuhúi jeike hag̃ua tekove kuatiañe’ẽme; upévare upe jave mokõi atýva ojehechaukáva ijoajúre tekove kuatiañe’ẽ ndive ohechauka hína pe huísio ñemboty pahápegua. Umi ojapyhýva “kuimba’e angaipa rehegua” oikuaauka okarutaha hikuái “ijeguigua mbuja, ha omoñemonde” hikuái “ijeguigua ao”, péro iñeha’ã tenondegua ha’e “oñehenóivo nde rérape”.
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Osegíta hag̃ua hikuái hembi’e tee ñemombe’u doctrinal jeroviapy rehegua (okaru hag̃ua hikuái hi’upy tee), ha osegíta avei hag̃ua hikuái iprofesión denominacional (ijao tee), péro omoneĩta hikuái pe “kuimba’e angaipa rehegua” réra. Pe “kuimba’e angaipa rehegua” réra ha’e “católico”, he’iséva “universal”. Umi ojapyhýva pe “kuimba’e angaipa rehegua”, oipota oiko hag̃ua pe “iglesia universal” pehẽnguéicha, upéva ha’éva pe Iglesia Católica. Ohekase hikuái upe joaju ikatu hag̃uáicha “oipe’a” hag̃ua chuguikuéra “ñemotĩ”.
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
Pe “reproche” oñe’ẽ mokõi mba’e tuicháva rehe upe mymba oisãmbyhýva opaite tupao ha opaite tetã rehe ára pahápe. Pe “aravo yvyryrýi guasu rehegua” Apocalipsis once-pe, “pe mbohapyha ñembyasy ou pya’e”. Pe “mbohapyha ñembyasy” ha’e Islam. Pe “aravo yvyryrýi guasu rehegua” Apocalipsis once-pe, pe Trompeta Pokõiha osu. Pe Trompeta Pokõiha ha’e Islam. Islam oporombohape pe “aravo yvyryrýi guasu rehegua”-pe, opaite Trompeta niko hína umi tembiporu profético Tupã oiporúva juicio-rã domingo jerurepyre ñemomba’eguasu rehe opaite tembiasakue yvypórape.
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Pe “tetãygua ñehundi” Estados Unidos-pegua ojehupyty vove, pe pya’e og̃uahẽtava arateĩgua léi rupive, “tetãnguéra ipochýta.” Islam ha’e pe ombochyva tetãnguérape profecía bíblica-pe, ojehechaukaháicha pe ñe’ẽ ypykue Islam rehegua Génesis arandukápe.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ha Ñandejára ánhel he'i chupe: Péina ápe, nerenyhẽ mitã, ha reiméta peteĩ kuimba'e ra'y, ha remoĩta héra Ismael; Ñandejára ohendúgui nde jehasa asy. Ha ha'e oikóta kuimba'e ñarõramo; ipo opu'ãta opa kuimba'e rehe, ha opa kuimba'e po opu'ãta hese; ha oikóta opa ijoyke'ykuéra renondépe. Génesis 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
Umi ára pahápe pe “ñemotĩ” ha’e Islam jerovia. Umi tupao ha umi tetãnguéra ko yvy arigua oikéta peteĩ Orden Mundial Pyahu, peteĩ Naciones Unidas poguýpe, oĩva tupao Católico poguýpe. Pe papa oguapýta pe sistema peteĩ-mundogua ári, ha’éicha Constantino ome’ẽ va’ekue pe papadope hogapy ára 330-pe. Umi tetãnguéra ohechakuaáta ikatu hag̃uáicha ombohovái pe ñorairõ Islam oguerúva yvypórape, upéva añoite ikatútaha ojejapo peteĩ ñeha’ã joajúpe rupive, ha upéva oikotevẽta oñemoĩ hag̃ua peteĩ mburuvicha moral poguýpe, ha Estados Unidos oñeha’ãmbaitéta he’i hag̃ua upéva ha’eha tupao Romana. Ha’éicha Justiniano ome’ẽ va’ekue tupao Católicope iñakãrapu’ã guasu ára 533-pe, tembiasakue ojejey. Estados Unidos ombotovéta ko yvy pukukue ipu’aka militar rupive oñeñe’ẽrendu hag̃ua, ha’éicha Clovis ojapo va’ekue tupao Católico rehehápe ára 496-pe. Ojejey jeýta pe tembiasakue Apocalipsis mokõipa mbohapy pehẽngue peteĩha, versíkulo mokõi-pe.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ha pe mymba guasu ahecháva’ekue ojogua peteĩ jaguaretépe, ha ipykuéra ojogua peteĩ oso pykuérape, ha ijuru peteĩ león jurúicha; ha pe dragón ome’ẽ chupe ipokatu, henda guasu, ha mburuvicha guasu. Apocalipsis 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Oñemopuʼã rire pe taʼanga, upéi umi mburuvichakuéra ko yvy arigua, oñembopochy vaʼekue Islam rembiapo vai rehe, ohechakuaáta pe “jejaʼo” opaichagua rehegua ojejapóva Islam rovái, ojeporúva omoheñói hag̃ua pe mymba raʼãnga yvypórape guasúva, ndahaʼéi hague pe “jejaʼo” pe “kuimbaʼe angaipa rehegua” (Jezabel) añetehápe ojepyʼapy hague rehe. Hiʼarive hag̃uaʼỹre, ko yvy tuichakue oikuaáta Jezabel ndojepyʼapyiha mbaʼevete Islam rehe, ha katu ipyʼa oipotaha ojuka Elíaspe, Herodías ojuka haguéicha Juan el Bautístape.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
Pe “apytuʼũ orekóva arandu” haʼe pe “iñarandúva apytuʼũ”, ha umi “iñarandúva” haʼe umi oikũmbyva pe “jekuaa ñembohetave” ojejapóva pe León Judá ñemoñaregua oipeʼávo pe Jesucristo Revelación, pe gracia ára ñemohuʼã mboyve.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he’i chéve: Ani reñomi hag̃ua ko kuatiañe’ẽ marandu py’aguapýva ñe’ẽnguéra, ág̃a hi’aguĩgui pe ára. Pe hekojojáva’ỹ, toiko hekojojáva’ỹve gueteri; ha pe ky’áva, toky’ave gueteri; ha pe hekojojáva, toiko hekojojápe gueteri; ha pe imarangatúva, toñemomarangatuve gueteri. Apocalipsis 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
Umi “siete akã” ha’e “siete yvyty, hi’ári kuña oguapyha”, ohechauka pe añetegua papado oguerekotaha mburuvicha rekove mokõivéva tupaópe ha tetãme. Símbolo-kuéra oguereko hetave peteĩ he’iséva, ha umi símbolo oñemyesakãva ha oñentendéva’erã pe jehaipyre contexto rupive, upe pasáhepe ojehechaukahápe umi símbolo. Pe argumento osẽ pe versículo ohechauka hag̃ua umi akã ha’eha umi yvyty; upéicharõ, mba’épa ombohováita pe jehechakuaa hag̃ua peteĩ joavy umi akã apytépe (tetã reko poguýpe ñemboguata) ha umi yvyty apytépe (tupaópe poguýpe ñemboguata)? Pe joavy oñemopyenda Daniel kuatiañe’ẽ mokõi kapítulo, siete ha ocho-pe. Kapítulo siete-pe, mokõivéva Roma pagana ha Roma papal ojehechauka “iñambueha” ramo umi mymba oguata va’ekue mboyvegui.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Ojehupyty vove ochoha ári pe (línea ári línea), jajuhu capítulo ocho-pe pe hatĩ michĩ Roma-pegua, ojepyso ha oñemoambuéva kuimba’e, kuña, kuimba’e, kuña apytépe. Peteĩ techaukaha (pe hatĩ michĩ) ohechauka mokõi mburuvicharenda. Umi capítulo-pe, peteĩ hatĩ ha’e peteĩ reino, ha peteĩ reino avei ha’e peteĩ akã. Capítulo ocho-pe, pe hatĩ michĩ ohechauka mokõi reino, pe irundyha ha pe poha reino profesía bíblica-pe. Pe hatĩ michĩ, techaukaháicha, ohechauka mokõi reino, ha umi mokõi reino ohechaukáva ha’e umi reino ojekuaauka hag̃ua estado rembiapo ha iglesia rembiapo joaju. Umi siete akã, ha’éva avei siete yvyty, ohechauka mokõi reino, ha peteĩ reino ha’e iglesia rembiapo ha ambue ha’e estado rembiapo.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
Daniel mokõiha kapítulope oĩ ambue testígo ko simbolísmo proféticogui, upépe pe mburuvicha guasu paha, umi Millerita oikuaaháicha ha’eha Roma rembiguái irundyha, ojehechauka hag̃ua itáicha ha ñai’ũicha. Pe itá ha pe ñai’ũ oñembojoajúramo jepe, añetépe ningo pe itá ndojoajúi ñai’ũ ndive. Upéicharõ jepe, Hermana White oñe’ẽvo umi “itá ha ñai’ũ” rehe, omombe’u upéva ha’eha peteĩ símbolo iglesia rembiapokue ha estado rembiapokuégui, ojehechaukaháicha pe apéndice michĩva kapítulo ochopegua, ha Apocalipsis diecisiete akãnguéra avei yvytykuéra hag̃uáicha.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
“Ñaguahẽma peteĩ ára peve Ñandejára rembiapo marangatu ojehechauka hag̃ua ta’anga py rehe, upe hierro oñembojehe’áva ñai’ũ ndive. Ñandejára oguereko peteĩ tetãygua, peteĩ tetãygua poravo pyre, ikatupyry hag̃ua oikuaa hag̃ua oñemomarangatúva’erã, ha ndikatúi oñemongy’a omoĩvo ñepyrũmby ári yvyra, kapi’i piru ha kapi’i rogue ku’i. Mayma ánga iñe’ẽrendúva Ñandejára mandamiéntope ohecháta ñande jerovia mba’e ombojoavýva ha’eha pe pytu’uha ára, ára pokõiha. Pe gobierno omomba’éramo pe pytu’uha ára Ñandejára he’iháicha oñemomba’e hag̃ua, opytáta Ñandejára mbaretépe ha oñangarekóta pe jerovia yma umi imarangatúvape oñeme’ẽ va’ekue rehe. Péro umi karai estadopegua omopu’ãta pe pytu’uha ára japu, ha ombojehe’áta hikuái ijerovia religioso ko ta’ýra papado-gua ñembojeroviápe, omoĩvo yvateve pe pytu’uha ára ári Ñandejára omomarangatu ha ohovasáva, omboykévo yvypórape guarã oñeñongatu hag̃ua marangatúramo, techaukaháramo Ha’e ha Itavaygua apytépe mil generasión peve. Tupãóregua pokatu ha estadopegua pokatu ñembojehe’a ojehechauka pe hierro ha pe ñai’ũ rupive. Ko joaju omokangy opaite tupão kuéra pokatu. Ko mba’e, oñeme’ẽvo tupãópe estado pokatu, oguerúta tembiapo vai. Kuimba’ekuéra haimete ohasáma pe tenda Ñandejára py’aguasu oha’arõha. Ha’ekuéra omoĩ imbarete politikápe, ha ojoajúma papado ndive. Péro oguahẽta ára Ñandejára okastigata hag̃uáicha umi omboykéva’ekue Iley, ha hembiapo vai ojevýta hi’ári kuéra voi.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
We will continue this study in the next article.
Ko estudio ñambojapóva koʼápe ñamoguahẽta pe ambue artículope.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
“Pe escena ohechaukáva Cristo rembiapo ñanderehehápe, ha Satanás remombeʼu vai hatãva ñanderehe, Josué oñemboy paʼi guasúrõ, ha ojerure Tupã mandamiento rerekua tavayguakuéra rehehápe. Upe jave avei Satanás ohechauka Tupã retãyguakuérape angaipa guasúicha, ha omoĩ Tupã renondépe angaipakuéra réra aty, haʼe voi omoĩ vaʼekue chupekuéra pyʼaraʼã opavave hekove pukukue javeve hag̃ua; ha omyakãhatã, iñañaiterei hag̃ua hembiapo vai rupi, oñemeʼẽ vaʼerãha chupe ipope ohundipa hag̃ua. Ojerure avei ndojeñangarekói hag̃ua hesekuéra ánhel kuéra ombaʼapóva rupive, ani hag̃ua oñemoʼã mbaʼevai joaju guasu rovái. Henyhẽ pochy rehe, ndaikatúigui ombojoaju Tupã tavayguakuérape atýpe yvy arigua ndive, ojejapo hag̃uáicha hikuái chupe ñeñangareko tuichakue reheve. Mburuvicha guasu, mburuvicha ha governadorkuéra omoĩma hese kuéra anticristo marca, ha ojehechauka chupekuéra dragón ramo oho hag̃uáicha oñorairõ santo-kuéra ndive—umi oñongatúva Tupã mandamientokuéra ha oguerekóva Jesús jerovia. Iñañateĩme Tupã tavayguakuéra rehe, ohechauka avei ijehegui Barabás poravo hague Cristo rendaguépe.”
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
“Ñandejára oreko peteĩ joavy ko yvy ape ári ndive. Oguahẽ vove pe huísio oguapýta, ha pe aranduka-kuéra ojepe’áta, Ha’e orekóta peteĩ mba’e vaietereíva ombojegueraha hag̃uáicha, ha upéva ko’ág̃ama voi omongyhyje ha omboryrýi va’erãmo’ã ko yvy ape arigua kuérape ndaha’éiramo oĩha hikuái oñembotavy ha ojejepokuaa hag̃ua umi tavykai ha ñembotavy satanás guáre. Ñandejára ojeruréta ko yvy ape ári oikuaaukávo chupekuéra ikuénta Ita’ýra peteĩete ha’eño-begotten rehe, upéva ko yvy ape arigua, opa mba’épeguarã, omosãingo jey vaicha kurusúre, ha omoĩ hag̃ua tĩndýpe opavave renondépe, ojepersegui rupi Ipuévlo. Ko yvy ape arigua omboyke Cristope Isánto-kuéra persona rupi; omboyke Imarandu, omboykévo marandu proféta-kuéra, apóstol-kuéra ha mensahéro-kuéra rehegua. Omboyke avei umi oiko va’ekue Cristo ndive tembiapojoajuhárape, ha upévare ome’ẽ va’erã kuénta.” Testimonies to Ministers, 38, 39.