In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Apocalipsis capítulo diecisiete ha dieciocho-pe, peteĩ ánhel ogueru Juánpe pe visión papado jehuskárõ rehegua. Ijapytepe pe ñemyesakã herakuãvéva ipahápe gua jehuskáre, oñerrepresenta umi mburuvicharenda profecía bíblica reheguáva.
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 ko’ápe oĩ pe apytu’ũ oguerekóva arandu. Umi siete akã ha’e siete yvyty, hi’ári pe kuña oguapyha. Ha oĩ siete mburuvicha guasu: po o’a va’ekue, peteĩ oĩ, ha ambue ne’irã gueteri ou; ha ou vove, oikove’arã sapy’ami. Ha pe mymba ñarõ oĩ va’ekue ha ko’ág̃a ndaipóri, upéva voi ha’e pe ochoha, ha osẽ umi siete apytégui, ha ohóma ñehundihápe. Apocalipsis 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Juan ojereraha vaʼekue espíritu rupive ary 1798-pe, upépe oñemboʼe chupe umi siete akã oĩva pe mymba guasu ári, ogueraháva pe kuña papal, haʼeha siete mburuvicha guasu. Peteĩ mburuvicha guasu haʼe peteĩ reino, ha peteĩ reino avei haʼe peteĩ akã profecía bíblica-pe. Ary 1798-pe, po reino hoʼáma vaʼekue, ha peteĩ oisãmbyhy hína upérõ. Peteĩ séptimo reino gueteri vaʼerã ou hag̃ua tenonderãme, ha ojehechauka chupepa umi diez mburuvicha guasu rupive. Upéi oñemomarandu Juan-pe pe octavo reino haʼeha pe mymba guasu papal, pe oúva umi siete apytégui. Pe papado haʼe vaʼekue pe quinto reino, ha ohupyty vaʼekue peteĩ herida omano hag̃uáicha; upévare, ipahague rire pe herida omano hag̃uáicha, upérõ oiko chugui pe octavo akã, pe oúva umi siete apytégui.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Daniel mokoĩhápe umi irundy rréino tenondeteha ha’e Babilonia, Medo-Persia, Grecia ha Roma. Umi irundy rréino tee ohechauka avei irundy rréino espiritual, ha oñondive ojekuaa porã hag̃ua umi poapy mburuvicha guasu, térã akãnguéra, Apocalipsis diecisiete-pe, Jesucristo akóinte ohechauka haguére peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive. Daniel capítulo mokoĩha ha’e pe ñe’ẽpy tenondetevéva umi rréino kuéra rehegua profecía bíblica-pe, ha Apocalipsis diecisiete ha’e pe pahaite, upévare oĩva’erã peteĩ ñe’ẽme, Tupã araka’eve ndojemoambuéigui.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Pe rréino poha hoʼávaʼekue ary 1798-pe, haʼe vaʼekue Babilonia espiritual, papado. Pe sexto rréino oĩvaʼekue puʼakápe ary 1798-pe, haʼe vaʼekue pe rréino mokõi hatĩva, ojehechauka hag̃ua peteĩ taʼãngakue ramo pe rréino mokõi hatĩva Medos ha Persas rehegua rupive. Pe séptimo rréino, oikóva paʼũme diez mburuvicha guasu, umi ary 1798-pe gueteri ndouivaʼekue, haʼe pe gobierno mundial peteĩva, ojehechauka hag̃ua peteĩ taʼãngakue ramo Grecia rupive, Alejandro Magno gobierno mundial peteĩva. Pe akã poapyha, haʼéva umi siete-gui, haʼe vaʼekue pe quinto rréino oguerekóva peteĩ herida omano hag̃uáicha; upéicharõ jepe, oikove jey pe herida omano hag̃uáicha oñemonguera jave.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Pe kuña itavusu renondépe ojejapóva pe juicio oiko pe “ára” pe léi domingo rehegua apañuãime, he’iséva peteĩ período de tiempo oñepyrũva pe léi domingo Estados Unidos-pe ha oseguíva tembiasakue rupive pe gracia yvyporakuérape g̃uarã oñemboty peve. Upéva “ára”-pe, Daniel-pe ojekuaaukáva “ko’ã mburuvichakuéra ára”-ramo, Tupã omopyendáta Hembiguái Rréino. Upéva “ára”-pe oñehẽ hína pe ama paha.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Pe ama hag̃ua ou umi ipotĩvape ári—upéramo opavave ohupytýta, yma guaréicha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Umi irundy ánhel oheja vove, Cristo omopyta hag̃ua Irréino. Avave noñeme’ẽi pe oky pahápe ndaha’éiramo umi ojapóva opa ikatúva.» Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Pe ama oñehẽva okýi pahaguéva rehegua oho mbeguekatúpe, oñembojojágui pe juicio rehe, ha pe juicio avei oho mbeguekatúpe. Umi Millerita oikuaa hikuái oikoveha hína pe ta’anga Daniel capítulo mokõipegua py guýpe. Ha’ekuéra oguerovia va’ekue Roma ha’eha pe pahague reino yvygua, ha upéva ningo añete va’ekue, péro iñentendimiento oĩ va’ekue mbovy hag̃uáicha.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Koʼã mburuvichakuéra ára” ojehu añete Roma rréino rembiasakuepe, péro ndahaʼéi Roma pagána térã Roma papal rembiasakue; haʼe hína Roma moderna rembiasakue. Umi Millerita omoĩ Roma pagána ha Roma papal peteĩ rréinorõ, ha upéicha ojapóvo oipuru peteĩ ñeʼẽryru Ezequiel kuatiañeʼẽgui, oñeʼẽva Judá ruvicha paha rehe (Sedequías), omombarete hag̃ua iñentendimiento.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ha nde, mburuvicha vai ha marangatu’ỹ Israelgua, ne ára oguahẽmava, aña hag̃ua opa hag̃ua, péicha he’i Ñandejára Tupã: Eipe’a pe akãngao mburuvicharã, ha eipe’a pe koróna: ko mba’e ndopytamo’ãi upéicha; emopu’ã pe ijyvate’ỹva, ha emboguejy pe ijyvatéva. Che ambojerevéta, ambojerevéta, ambojerevéta upéva; ha ndopytamo’ãvéi, pe ou peve upe ijávaicha, ha ame’ẽta chupe. Ezequiel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Sedequías guive oĩta mbohapy rréino ojeity hag̃ua “jevy jevýpe”, ha upéva oguerúta Cristo-pe, pe “hese oiko hag̃ua derécho”, ogoverna hag̃ua. Babilonia, Medo-Persia ha Grecia opavave ojeityta pe Róma rréino peve, ha upe irundyha rréino rembiasakue aja, Cristo ou vaʼerãta ha omopuʼãta peteĩ rréino. Upéichaite ojapo.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Umi vaʼekue umi ogueraha pyaʼe hag̃ua tetãme ñehundípe hína vaʼekue apytépe oĩkuri Sedequías, chupekuéra ruvicha guasu. Ohejapaite hag̃ua Ñandejára ñemoñeʼẽ profetakuéra rupive oñemeʼẽ vaʼekue, hesarái hag̃ua pe tembiaporã repy orekóva Nabucodonosor ndive, ombyai hag̃ua iñeʼẽmeʼẽ marangatu ñemoĩ hag̃ua iñeʼẽrendu hag̃ua Ñandejára Israel Jára rérape, Judá ruvicha guasu opuʼã profetakuéra rehe, opuʼã imbaʼeporohárape rehe, ha opuʼã Ijárape rehe. Iñarandu tee reietepe, oheka pytyvõ Israel ñakãrapuʼã yma guare rehe, “omondo hag̃ua hembiguái kuéra Egíptope, omeʼẽ hag̃ua chupe kavaju ha heta tavayguakuéra.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Oñakãpa piko hese?’ oporandu Ñandejára upe oikóvare péicha vaieterei ombohováivo opa jerovia marangatu; ‘ojehekýita piko pe ojapóva ko’ã mba’e? térã piko omboja’óta pe ñe’ẽme’ẽ ha osẽta jejopygui? Che aikoveháicha, he’i Ñandejára Jára, añetehápe pe tenda rupi pe mburuvicha guasu oikohápe, pe omoingovéva’ekue chupe mburuvicháramo, pe iñe’ẽme’ẽ omboykéva, ha pe ñe’ẽme’ẽ oityva’ekue; hendive voi, Babilóniape, omano va’erã. Ha Faraón ndikatumo’ãi chupe oipytyvõ ñorairõhápe, ijehérsito mbarete ha heta aty guasu reheve: … ojehechágui omboyke hague pe ñe’ẽme’ẽ, omboja’óvo pe ñe’ẽme’ẽ, ha péina, ome’ẽ rire ipo ha ojapo opa ko’ã mba’e, ndojehekymo’ãi.’ Ezequiel 17:15–18.”
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Pe mburuvicha vai ky’a’ỹme” oguahẽva’ekue pe ára paha pe jejopy hag̃ua chupe hembiapo rehe. “Eipe’a pe akã jeguaka,” he’i va’ekue Ñandejára, “ha peipe’a pe koróna.” Ndaipóri va’erã peteĩ mburuvicha Judápe jey hag̃ua ojejapo meve Cristo voi omopu’ã hag̃ua Irreino. “Ahundi, ahundi, ahundi chupe,” kóva va’ekue pe ñe’ẽme’ẽ yvagagua David róga guapyhague rehegua; “ha ndopytamo’ãivéima, ou pe oguerekóva derecho hese peve; ha ame’ẽta chupe.” Ezequiel 21:25–27. Profetas y Reyes, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller oĩkuaa porãkuri, ha katu iñentendimiento ipy’a guapy’ỹva gueteri, pe rréino Cristo omopyenda va’ekue oguata aja yvypóra apytépe ndaha’éi pe rréino paha ko yvy ariguáva. Oĩ gueteri va’erã irundy mburuvicha pe rréino Roma pagana rire. Upéicharõ jepe, Cristo omopyenda va’ekue pe rréino “gracia” rehegua kurusúpe, ha upe rréino ndopytái va’ekue umi pa mburuvicha ára-pe Apocalipsis diecisiete-pe, ni ndopytái va’ekue pe ama paha guasu ára-pe. Pe rréino Cristo omopyendáva umi ára pahápe, ha’e hína irréino “gloria” rehegua. Hermana White oñe’ẽ hag̃ua mokõive ko’ã rréino rehe.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Umi Millerita oikuaa vaʼekue Cristo omopyenda hague peteĩ rréino pe irundyha rréino rembiasakue aja, ha upéva hekopete, ha katu limitado vaʼekue iñentendimientópe. Pe irundyha rréino rembiasakue aja, Cristo omopyenda pe rréino “gracia” rehegua, ha pe poapyha rréino rembiasakue aja, Haʼe omopyenda Iréino “gloria” rehegua. Pe rembiasakuépe omopyenda hague pe rréino “gracia” rehegua, Espíritu Santo oñehẽ hiʼári Pentecostéspe. Pentecostés ohechauka hag̃ua pe ama pyahu riregua ñehẽ, pe rembiasakue aja omopyenda hag̃ua Iréino “gloria” rehegua.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Pentecostés marandu ha’eva’ekue Cristo jeikove jevy tee rehegua marandu. Ama pyahu marandu, peteĩhína jepe, ha’e pe jeikove jevy simbóliko rehegua marandu ojehechaukáva pe marandu porandurã profético rupive, pe poapyha oúva umi siete apytégui, oñemohu’ãva mymbaguasúpe, ha avei umi mokõi hatĩ mymbaguasu yvy rehegua. Pe irundyha ha pe poapyha tetãnguérape Cristo omopyenda Ijyvy Marã’ỹ.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Pe marandu ojapóva’ekue umi temimbo’e Ñandejára rérape hekopete porãite opa mba’épe, ha umi mba’e ohechaukáva hikuái upe jave voi oikoína kuri. ‘Oguahẽma ára, ha Ñandejára rréino hi’aguĩma’, kóva va’ekue imarandu. Opa rire ‘upe ára’—Daniel 9 pegua sesenta y nueve semána, oguahẽva’erãva Mesías peve, ‘Pe Oñeunhídova’—Cristo orrecibíma kuri Espíritu unción ipyahúpe rire Juan rupive Jordánpe. Ha ‘Ñandejára rréino’ ha’ekuéra he’iva’ekue hi’aguĩmaha, oñemopyenda Cristo mano rupive. Ko rréino ndaha’éi, he’íicha chupekuéra oguerovia hag̃ua, peteĩ imperio yvy arigua. Ndoikói avei upe rréino oútava amo gotyo, omanóva’ỹva, oñemopyendáta vove ‘pe rréino ha mburuvicha guasu, ha pe rréino tuichakue opa yvága guýpe, oñeme’ẽta pe Yvateve Imarangatúva marangatukuéra retãyguápe’; upe rréino opa’ỹva, ipype ‘opa mburuvichakue oservíta ha oñehendúta chupe.’ Daniel 7:27. Ojepuruháicha Biblia-pe, ñe’ẽjoaju ‘Ñandejára rréino’ ojepuru oñembohéra hag̃ua mokõivéva pe grásia rréino ha pe glória rréino. Pe grásia rréino ojehechauka Pablo rupive Hebreos kuatiañe’ẽme. Ohechauka rire Cristo-pe, pe ñande rehe poriahuverekóva ñaneintersehára ha ‘oikuaáva ñane kangykue rehegua’ apóstol he’i: ‘Jaguahẽke, upévare, py’a guasúpe pe tróno de grásia renondépe, jahupyty hag̃ua poriahuvereko, ha jahecha hag̃ua grásia.’ Hebreos 4:15, 16. Pe tróno de grásia ohechauka pe grásia rréino; peteĩ tróno oĩ haguére, upéva he’ise avei oĩha peteĩ rréino. Heta Itembiasakue hag̃uame Cristo oipuru ñe’ẽjoaju ‘pe yvágape guare rréino’ omombe’u hag̃ua pe tembiapo grásia divina ojapóva kuimba’e kuñanguéra korasõme.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Upéicha rupi pe tróno de gloria ohechauka pe reino de gloria; ha ko reino rehe oñeñe’ẽ pe Salvador ñe’ẽme: ‘Oúramo yvypóra Ra’y Iglóriape, ha opa umi ángel marangatu hendive, upéicharõ oguapýta Iglória tróno ári: ha henondépe oñembyatýta opa tetãnguéra.’ Mateo 25:31, 32. Ko reino gueteri oútava. Ndoñemopyendamo’ãi pe Cristo jeju mokõihápe peve.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Pe grásia rréino oñemopyenda vaekue pya’e yvypóra ho’a rire, ojejapo ramo guare peteĩ plan ojeguerojera hag̃ua pe ñemoñare hembiapo vaíva. Upérõ oĩkuri Tupã rembipotápe ha Iñe’ẽme’ẽ rupive; ha jerovia rupi, yvypóra ikatu vaekue oiko ipoguýpe. Upéicharõ jepe, ndopyta añetete hag̃uáicha oñemopyenda peve Cristo mano. Jepe oike hague Hembipota yvy ariguápe, pe Salvador, ikane’õva tapicha akãhatã ha iñagradesido’ỹgui, ikatu vaekue ojere jey pe sacrificio Calvariopegua-gui. Getsemaníme pe kápa jehasa’asy rehegua oryrýi Ipope. Ikatu vaekue voi upérõ omboguejy hy’kue ruguy Hovaságui ha oheja pe ñemoñare hembiapo vaíva omanóvo iñañáme. Péicha ojapo rire, ndaikatumo’ãi kuri oĩ ñepysyrõ yvypóra ho’ava’ekuépe g̃uarã. Ha pe Salvador ome’ẽvo Hekove, ha iñe’ẽ paha rupive osapukái: ‘Oñemohu’ãma,’ upérõ pe plan ñepysyrõ rehegua ñemoañete ojeasegura. Pe ñe’ẽme’ẽ salvación rehegua, oñeme’ẽ vaekue pe mokõi iñangaipávape Edénpe, oñemombarete. Pe grásia rréino, upe mboyve oĩmava’ekue Tupã ñe’ẽme’ẽ rupive, upérõ oñemopyenda.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
Upéicha Cristo ñemano —upe mbaʼeete voi umi temimboʼekuéra omaʼẽ hague hiʼári oñehundi hag̃ua ipaha hag̃uáicha ijeroviaha— haʼe pe mbaʼe ojapovaʼekue hag̃ua upéva opa ára hag̃uáicha añete. Jepe ogueru chupekuéra peteĩ ñembyasýi vaietereíva, upéva vaʼekue pe techaukaha ipahaguéva ohechaukáva ijerovia porã hague. Pe mbaʼe omyenyhẽ vaʼekue chupekuéra ñembyasy ha pyʼaitygui haʼe pe mbaʼe oipeʼavaʼekue pe okẽ jeroviaha rehegua opaite Adán raʼýpe ĝuarã, ha ipype oñembyaty vaʼekue tekove oútava ha vyʼa opaʼỹva opaite Tupã rembiapokue jeroviapýpe guarã opa ára pukukue javeve.
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Ñeporiahu opa’ỹva rembiapokue oguahẽma hína ihupytyrãme, jepe umi temimbo’e ñembyasy rupive. Ipy’akuéra ojejokóramo jepe Tupã gracia ha ipu’akapáva iñembo’e’ẽme rupive, pe “oñe’ẽva’ekue avave yvypóra araka’eve oñe’ẽ haguéicha’ỹ”, upéicharõ jepe, pe oro potĩete oĩva huguaitépe Jesús rehe, oñembojehe’a hese peteĩ aleación vai: yvypóra reko yvyrakuéva ñembotuicha ha tembiasakue ijeheguíva. Jepe pe Pascua kotýpe, upe aravo solemne-pe, ijára oikehína va’ekue Getsemaní pytũmbyme, oĩ “joavy ijapytepekuéra, mávapa oñeconsideráva pe tuichavéva ramo.” Lucas 22:24. Hesa renonderã omyenyhẽ kuri pe guapyha, pe koróna ha pe gloria, ha upe mboyveete oĩ henonderãkuéra pe ñemotĩ ha pe jehasa asy pe yvotytyme, pe huísio róga, pe Calvario kurusu. Ipy’aguasu guasu, hembipota gloria yvyrakuéra rehegua, upéva ogueru chupekuéra ojoko mbarete hag̃ua umi mbo’epy japu iára guive, ha oheja hag̃ua ohasa rei pe Salvador ñe’ẽ ohechaukáva pe añetegua hekove Reino rehegua, ha omotenondéva ijehasa asy ha imano rehe. Ha ko’ã jejavy ogueru pe prueba —haku ha tekotevẽva— ojeheja va’ekue oñemyatyrõ hag̃ua chupekuéra. Jepe umi temimbo’e oikuaa vai ramo pe he’iséva imarandu, ha ndaikatúi ramo ohupyty umi oha’arõva’ekue, upéicharõ jepe ha’ekuéra opredika pe ñe’ẽmondo oñeme’ẽ va’ekue chupekuéra Tupãgui, ha Ñandejára oiporu porãta ikatuha jerovia ha omomba’éta iñe’ẽrendúpe. Chupekuéra oñeme’ẽ va’erã kuri tembiapo omombe’u hag̃ua opa tetãme pe evangelio glorioso iÑandejára oikove jeýva rehegua. Oñembosako’i hag̃ua chupekuéra ko tembiapópe, ojeheja va’ekue upe experiencia chupekuéra ogueraháva pe haku ha hasyete hag̃uáicha.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Pe Apocalípsispe, pe “akã arandúva” oipapa “kuimba’e papapy”, ha ohechakuaa “pe kuimba’e” aveiha pe porundyha rréino, oúva umi siete-gui. Pe “angaipa kuimba’e” hína pe porundyha rréino akã, oisãmbyhýva yvy ruvicha kuérape ha umi oñemuháva ko yvy arigua, ha hendivekuéra umi siete tupao ojoaju ani hag̃ua ogueropu’aka jehasa asy ñemotĩ, ha oguapy heta y ári.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ha he’i chéve: “Y recha, rehecha va’ekue pe kuña heko ky’a oguapyha ári, ha’e tavayguakuéra, heta atykuéra, tetãnguéra ha ñe’ẽnguéra.” Apocalipsis 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
Pe “kuimbaʼe angaipa rehegua” oguereko ipoguýpe ko yvy arigua tetãnguéra porokuái, viru reko, jerovia rehegua ha tekoha guasu, ha opa tapicha, umi ohupyty vaʼekue pe ñevaʼekue ñemonde ári ñevictoria ndive añoite ojeheja hag̃ua, ha iñanga, hekovekue, ha héra papapy rehe.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Ha ahecha, peteĩ mar renda ojoguáva vidro-pe, tata reheve oñembojehe'áva; ha umi mymba vai rehe ipu'aka vaekue, ha ta'angáre, ha imárkare, ha héra papapýre, oĩ pe mar renda ojoguáva vidro-pe ári, oguerekóva Tupã arpa-kuéra. Ha'e kuéra opurahéi Moisés, Tupã rembiguái, purahéi, ha Ovecha Ra'y purahéi, he'ívo: Ne rembiapo tuicha ha hechapyrãiterei, Ñandejára Tupã Ipu'akapáva; nde rape kuéra hekojojáva ha añetegua, nde, umi marangatu Ruvicha. Apocalipsis 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Umi “arandu” oikũmbyva pe “arandu jehepyme’ẽ”, oñemboja’o’ỹ vove Jesucristo Revelación, ha’e umi oguerekóva “entendimiento” ha “toipapa pe mymba papapy: ha’égui peteĩ kuimba’e papapy; ha ipapapy ha’e Seiscientos sesenta y seis.” Upe “entendimiento” orrepresenta peteĩ parte pe mbohapy jey ñeha’ãrõ akãrapu’ãme oikóva meme Jesús oja’o’ỹ jave peteĩ profecía. Upévare oñemombe’u hese kuéra “ohupyty hague pe ñeva’ẽ” “héra papapy ári.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Ohupytývo hag̃ua pe jehovasa ha’e ojehasa hag̃ua peteĩ prueba, ha umi “arandúva” ha “oikũmbýva” ohupyty pe jehovasa ojoajúva papapy 666 rehe, ha pe versíkulo avei ohechauka oĩha poapy rréino, ha pe poapýha ha’eha umi siete-gui. Upe “ñemi” ojehechauka Daniel capítulo mokõihápe, pórke Daniel ñembo’e ha’e va’ekue oikũmby hag̃ua pe “ñemi.” Pe jehechauka oĩha poapy rréino, ha pe poapýha rréino ha’eha umi siete-gui, ha upe rréino papapy ha’eha 666, ha’e pe ñemi Daniel ojehechauka ohupyty hague iñembo’e rupive, ha Daniel orrepresenta Tupã “arandúva” ára pahápe.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel orrepresenta umi “iñarandúva” ára pahápegua orekóva hikuái hendivekuéra oñemboja’o’ỹva Daniel mokõi-gua rehegua, ha upe ñemboja’o’ỹva ha’e pe jehechaukaha pe ñe’ẽmondo ipaháva ha peteĩha umi mburuvicharenda kuéra rehegua profecía bíblicape oĩha poapy mburuvicharenda ta’ãngape. Upe jehechauka omombarete pe comprensión Millerita Daniel capítulo mokõi rehegua, ha katu omimbi pa jeyve hesakã rire. Iñesakã, omimbiha pa jeyve rupi, orrepresenta peteĩ prueba umi “iñarandúva” oganáva, pe mburuvicharenda poapyha, oúva umi siete-gui, avei ha’égui pe mburuvicharenda poteĩha, peteĩ joaju mbohapyvegua dragón, mymba ñarõ ha maranduhára japu rehegua. Upéicha rupi, pe dragón, pe mymba ñarõ ha pe maranduhára japu maymáva hína pe mburuvicharenda poteĩha, ha oñondive representahína 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nabucodonosor ojehecha hag̃ua pe revelación Daniel capítulo mokõihápe, ha ndohasái pe prueba. Daniel mokõihápe, Daniel ohechauka umi “arandu” ohasáva pe prueba ta’ãngápe oñemíva rehe. Nabucodonosor, capítulo mbohapyhápe, ohechauka umi ñaña ndohasáiva upe pruebaite. Nabucodonosor, peteĩha mburuvicha guasu ramo peteĩha reinopegua, ohechauka pe pahápeguápe pe pahápegua reinopegua. Upévare ha’e ohechauka pe “kuimba’e angaipapegua”, pe kuimba’e profesíapegua umi siete iglesia ojapyhýva. Yvypóra ojejapo kuri ára poteĩhápe, ha pe papapy poteĩ upévare hína yvyporakuéra papapy. Pe papapy Nabucodonosor rehegua ha’e poteĩ. Nabucodonosor ndohasái pe prueba pe papapy 666 rehegua, ha ohechauka umi ñaña ára pahápeguápe. Techaukaha ramo pe kuimba’e angaipapegua rehegua, ipapapy ha’e poteĩ.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Mburuvicha guasu Nabucodonosor ojapo peteĩ ta’anga órogui, ijyvatekue saenta cúbito ha ipekue seis cúbito; ha’e omoĩ chupe pe ñu Dura pegua, Babilonia yvy ape gotyo. Daniel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Ta’ãnga órova ijyva puku sesenta codo ha ipe seis codo, ha upéva ojapo Nabucodonosor, imboýva ha’e seis. Pe ta’ãnga oñemopu’ã va’ekue ñepyrũháme pu’aka hag̃ua pe tesape oĩva pe ta’ãnga capítulo mokõiháme, ha pe mbojapy jevy ñemombe’u pe ta’ãngare, reikumby vove Nabucodonosor papapyha ha’eha seis, ojogueraha seis, seis, seis.
We will continue this study in the next article.
Ñamoaguata ko estudio rehe ambue artículope.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Pe ñemoĩ hag̃ua peteĩ império ha peteĩ dinastía opytátava opa ára g̃uarã oguerohory eterei mbarete guasúpe pe mburuvicha guasu, haʼe ruguýre umi tetãnguéra yvy arigua ndaikatúi vaʼekue oñemboʼy. Peteĩ kyreʼỹ oñemoheñóiva ambición ijapỹraʼỹvagui ha ñemombaʼeguasu ijeheguigua rehegua, oike ñomongeta hag̃ua umi iñarandúva ndive mbaʼéichapa ikatu ojapo upéva. Ohesarái hag̃ua umi ñangareko porã hechapyrãva ojoajúva pe taʼanga guasu sueño rehe; ohesarái avei Tupã Israelgua, hembiguái Daniel rupive, oikuaauka porã hague pe taʼanga heʼiséva, ha upéva ñehesaʼỹijo rehegua ndive pe tetãygua kuimbaʼe guasukuéra oñesalva hague peteĩ ñemano tĩrĩrĩgui; ohesarái opa mbaʼégui, ndahaʼéi hína ijeheguinte mbaʼepota hag̃ua omopyenda hag̃ua imbarete ha ijyvatekuéra, pe mburuvicha guasu ha umi iñemoñeʼẽhára Estadopegua oñemoĩ peteĩ ñeʼẽme opa mbaʼe ikatúva rupive oñehaʼãtaha omombaʼeguasu hag̃ua Babilonia pe iporãvévaramo, ha ojerure hag̃uáicha opaite yvypóra iñeʼẽrendúpe.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
Pe ta’ãngamýi rupive Tupã oikuaauka vaekue mburuvicha guasu ha tavayguakuérape Iporiahuvereko umi tetãnguéra yvy ariguáre, ko’ág̃a oñemoĩta vaerã oservi hag̃ua yvypóra pokatu ñemomba’eguasurã. Daniel remyesakãkue oñemboykéta ha oñeñangarekove’ỹta hese; añetegua oñembohasa vaíta ha ojeporu vaíta. Pe techaukaha Yvágagui oñemoheñóiva’ekue ojehechauka hag̃ua yvypóra apytépe umi mba’e guasu oikótava tenonderã, ojeporúta ojoko hag̃uáicha pe kuaapy ñemyasãi Tupã oipotáva ko yvy ape arigua orresivi. Péicha, kuimba’e kuña ñembosako’i hembiapo ñembotuichaséva rupive, Satanás ohekáma kuri ombotove hag̃ua pe tembiaporã Tupã rehegua yvypóra ñemoñare rehehápe. Yvyporakuéra enemigo oikuaa porã kuri añetegua ndojehe’áiva jejavy ndiveha peteĩ pokatu tuicha oporosalva hag̃ua; ha katu, ojeporúramo oñemomba’eguasu hag̃ua yvypóra ijehe ha omotenonde hag̃ua kuimba’e kuña rembiaporã, upéva oiko peteĩ pokatu ivaíva hag̃ua.
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Imba’epaitéva hembiporavopyre mba’eita rico-gui, Nabucodonosor ojapouka peteĩ ta’ãnga guasu óroguigua, ojoguáva ipypegua rasgokuérape upe ojehecha va’ekue visión-pe, peteĩ mba’e añoite iñambuéva: pe material ojegueroguata hague. Oikuaaháicha hikuái ta’ãnga porãiterei ha tuichakue rehegua hekovaietepegua tupãnguéra rehegua, umi caldeokuéra araka’eve ndoguenohẽi va’ekue mba’eve koichagua tuicha ha mburuvichaiteichagua ko ta’ãnga overapávaicha, sesenta cúbito yvatetáva ha seis cúbito ipekue. Ha ndaha’éi mba’e ñanembopy’aroryva’erã peteĩ tetãme, ta’ãngamomba’eha opa rupi ojeporavóva ramo, pe ta’ãnga porã ha hepyetereíva Dura ñuíme, ohechaukáva Babilonia mimbipa ha imagnificencia ha ipokatu, oñemboyke hag̃ua peteĩ mba’e ojeadorava’erãramo. Péva rehehápe oñeme’ẽkuri tembiapo, ha osẽ peteĩ decreto he’íva pe árape oñembotyvo hag̃ua upe ta’ãnga, opa tapicha ohechaukava’erãha iñe’ẽrendu yvatevéva Babilonia pokatu rehe, oñesũvo pe ta’ãnga renondépe.” Profetas ha Mburuvichakuéra, 504, 505.