We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.
Ñande roime ñamba’apo hag̃ua pe paralelismo rehe pe peteĩha ha mbohapyha ánhel rembiapo apytépe, ikatu hag̃uáicha ñantende porãve mba’épa he’ise simbólicamente pe ñemoakãrapu’ã arandúpe ojeipe’ávo ipytymby ára pahápe. Roñeha’ã rohechauka hag̃ua kóva ohechauka peteĩ jehekyive añetegua rehegua, ipahápe oguahẽva pe oky pahaguéicha, ha’éva pe Pyhare Mbyte Sapukái marandu. Símbolo ramo, pe “ñemoakãrapu’ã arandúpe” ou Daniel kuatiágui, ha upépe ojehechauka peteĩ arandu profético ramo oipy’arã’ỹva ha omoheñóiva mokõi aty ñemomba’égui.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he'i: Tereho nde rape, Daniel; umi ñe'ẽ oñemboty ha oñesella hag̃ua pe ára paha peve. Heta oñemopotĩta, oñembo morotĩta ha oñeha'ãta; ha umi heko añáva ojapóta ivaíva; ha avave umi heko añáva ndoikuaamo'ãi; ha umi arandúva katu oikuaáta. Daniel 12:9, 10.
In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”
Áño 1989-pe oñesella’ỹva peteĩ “heta aranduka” ohechaukáta ipahápe mokõi aty omomba’eguasúva. Umi mokõi aty oñemombe’u ojehechaukaháicha mba’éichapa ojoaju hikuái pe marandu ama paha rehegua ndive. Umi ñaña ndohechakuaái ni norresivíri pe ama paha, ha umi arandu katu ojapo upéicha. Upévare umi ñaña ndohechái araka’épa pe ama paha oñepyrũ ho’a, ha oñepyrũ ho’a tetãnguéra ipochy rire 11 jasyporundy ary 2001-pe. Roime romomarandu hag̃ua pe mburuvichakuéra adventísta Laodiceagua-pe, ojehechaukaháicha Ezequiel capítulo poapy ha porundy-pe, avei Isaías capítulo mokõipa poapy-pe. Isaías-pe umi “kuimba’e puka ñembotýva” ojapo “japu” chuguikuéra “ñemo’ãha”, ha “okañy” hikuái “japu guýpe.”
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Upévare pehendúke Ñandejára ñe’ẽ, peẽ kuimba’e ñembohoryhára, peisãmbyhýva ko tetã Jerusalén-pe oĩva. Pende he’i haguére: “Ore rojapo peteĩ ñe’ẽme’ẽ mano ndive, ha añaretã ndive roñemoĩ peteĩ ñe’ẽme; pe castígo osyryry ha ohasáramo, ndoúmo’ãi ore ári; japótagui japu ore ñemo’ãrã, ha japu guýpe roñemokañy.” Isaías 28:14, 15.
The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.
Jerusalén yma guarekuéra ymaguare, ára pahápe oikóva, ndohasái pe prueba “pytu’u ha ñembopy’aguapy” rehegua, ojehechaukáva pe metodología “línea ári línea” rupive, upéva rupive umi iñarandu ikatu hag̃uáicha ohechakuaa pe ama pyahu paha ára pegua, pe ta’angaha histórico pe ama pyahu rehegua historia Millerita-pe rupive. Pe característica profética “umi kuimba’e ñembohoryháva” rehegua, Isaías omomba’eguasúva pe pasáhepe, ha’e umi japu ha mba’e gua’u oñemokañy haguépe ha ojapo haguéicha upéva chuguikuéra ñemo’ãha. Upévare, pe prueba pe marandu ama pyahu rehegua ndive joajúpe (pe pytu’u ha ñembopy’aguapy, nohenduséiva’ekue hikuái), umi kuimba’e ymaguare Jerusalén pegua omoneĩ peteĩ japu.
The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.
Pe marandu ama yvytu ypykue riregua og̃uahẽ peteĩ ñomongeta joavy reheve, ojehechaukaháicha Habacuc kapítulo mokõihápe, upépe pe ñangarekoha oporandu Ñandejárape mbaʼepa ombohováita pe “ñomongeta joavy” oĩvape hembiasakuepýpe, pórke pe ñeʼẽ “reproved” oĩva pe versíkulo peteĩhápe kapítulo mokõihápe heʼise “oñeñeʼẽ joavy hese”.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Che ñamopuʼãta che ñangarekoha ári, ha añemoĩta óga yvatépe, ha amañáta ahecha hag̃ua mbaʼépa heʼíta chéve, ha mbaʼépa ambohováita añemongyhyjéramo. Habacuc 2:1.
The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.
Umi arandu ára ama ñehesa’ỹijo rehegua oky pahápe guarépe, omoĩ porã umi añetegua ojehechaukáva Miller rembiporavoita ramo, ha’éva avei umi añetegua ypykue ojehechakuaa, oñemopyenda ha oñepresentáva umi Millerigua rupive. Umi añetegua ojehechauka Cristo ramo, Ita Araka’evegua.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Umi oĩva Tupã ñangarekoháramo Sión murallakuéra ári toiko kuimba’e ikatúva ohecha umi peligro oúvape tavayguakuéra renondépe,—kuimba’e ikatúva ombojoavy añetegua ha jejavy, tekojoja ha tekojoja’ỹ.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñeñangarekorã ouma: Mba’eve ndojehejamo’ãi oike hag̃ua omyangekóitava jerovia pyenda hi’ári ñamopu’ã hague ñande rekove guive pe marandu oguahẽ guive ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upé guive aime añembo’y ko yvy ape ári, añetehápe jerovia hag̃ua pe tesakã Ñandejára ome’ẽ vaekue ñandéve. Ndorojaposéi roipe’a ore py pe tenda atãgui upépe oñemoĩ hague, ára ha ára roheka aja Ñandejárape ñembo’e py’aguasúpe, roheka hag̃ua tesakã. ¿Peimo’ã piko ikatútaha aheja pe tesakã Ñandejára ome’ẽva’ekue chéve? Upéva devéta pe Ita Arévaicha. Upéva che sãmbyhy kuri guive oñeme’ẽ haguéicha chéve.” Review and Herald, 14 de abril de 1903.
The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”
Kuimba’ekuéra yma guare opresenta peteĩ marandu japu “ama pahápe guare” rehegua, Isaías ohechauka hag̃ua peteĩ “japu” ha peteĩ mba’e japúva ramo. Ezequiel, kapítulo ocho-pe, oĩ pe tembiasakue ohechaukáva araka’épa umi kuimba’e yma guare Jerusalénpegua oñesũ kuarahýre, ha oñembojoja hag̃ua umi ohupytývandi Tupã sélllo pe kapítulo oúvape. Pe mbohapyha mba’e jeguaru hag̃ua (ñemoñare), orrepresenta peteĩ marandu japu “ama pahápe guare” rehegua, ojehechaukaháicha “jahe’o hag̃ua Tammuz-re.” Pe mbohapyha ñemoñare Adventismo rehegua, oñepyrũva’ekue 1919-pe, oñemoingéma peteĩ “japu” pe evanhélio japu rehegua ndive, W. W. Prescott opresenta va’ekue opavave renondépe pe Conferencia Bíblica 1919-guápe. Upe “japu” ha’e peteĩ tema específico pe mbohapyha ñemoñare rehegua, ha upe “japu” ha’e pe pyenda japu pe marandu japu “ama pahápe guare” rehegua, ojehechaukáva “jahe’o hag̃ua Tammuz-re” rupive.
It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.
Tuicha mba'e guasu jaiporu hag̃ua ára jahechakuaa porã hag̃ua pe “japu” profecíape, pe “japu” niko hína pe mba’e tenondegua oheja hag̃uáicha pe Adventismo Laodicense ndaikatúi ohecha pe kuaapy ñembohetave oikova’ekue ary 1989-pe. Pe “japu” ha’e hína pe “tapiaitegua” lívro de Daniel-pe orrepresentaha Cristo rembiapo pe santuariope. Ñamoĩvo proféticamente pe “tapiaitegua” Cristo rembiapo santuariopegua ramo ha’e peteĩ aplicación profética japu ha ndoikóiva, ha katu pe “japu” ndaha’éi añónte ja’e hag̃uáicha pe jehechakuaa vai pe “tapiaitegua” rehe símbolo profético ramo; upéva avei orrepresenta peteĩ “japu” he’íva Sister White omoneĩ hague upe aplicación japu, ha upéi ojepuru hag̃ua upe mba’e japu oñemopyendávo hag̃ua pe aplicación vai añete hag̃uáicha.
The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”
Pe komprensión hekopeteva umi seis versíkulo paha Daniel kapítulo once-gui oñemopyenda tipológicamente umi versíkulo treinta guive treinta y seis peve rehe; ha Hermana White ohechauka jave Daniel kapítulo once pukukue ñekumplimiénto completo, he’i “escenas ojoguáva umi oñedeskrivi va’ekue” umi versíkulo treinta guive treinta y seis peve “ojejeyta.”
Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.
Ojeiporúvo “pe ára ha ára” remyesakã japu, omoheñói peteĩ tembiasakue rape japu. Pe tembiasakue ojehechaukáva Daniel kapítulo once-pe, versíkulo mbohapypa guive mbohapypa poteĩ peve, oguereko ipype “pe ára ha ára” jepe’a. “Pe ára ha ára” ha’e térã pe Millerita kuéra remyesakã, térã pe Prescott ha Daniells remyesakã. Odependévo mba’e remyesakãpa ojeporavo, mokõi tembiasakue rape iñambuéva ojeheñóita.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ha ipykuéra oñembo’yta hendive, ha omongy’áta pe tupaópe mbarete rehegua, ha oipe’áta pe mymbajuka ára ha ára ojejapóva, ha omoĩta pe mba’e vai oporombyai ha ombyai hag̃uáva. Daniel 11:31.
According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.
Ñe’ẽporã rupive, Daniel once kapítulo once-pe ko versíkulo ohechaukáva tembiasakue maranduhára rehegua, ha oikehápe versíkulo treinta, ha versíkulo treinta y dos guive treinta y seis peve, oñembojevy va’erã versíkulo cuarenta guive cuarenta y cinco peve.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Pe profecía oĩva Daniel capítulo 11-pe oguahẽmbotáma heñemoañete kompleto hag̃uápe. Heta pe tembiasakue ojehupytyva’ekue ko profecía ñemoañetehápe ojevy jeýta. Versículo 30-pe oñeñe’ẽ peteĩ pokatu rehe ‘hasẽtava py’aguapy’ỹ rehe, [Daniel 11:30–36 quoted.]
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Umi ta’ãngakuéra ojoguáva umi oje’eva’ekuévape ko’ã ñe’ẽme oikóta.” Manuscript Releases, número 13, 394.
The verse where we find “the daily,” is verse thirty-one.
Pe térape jajuhu “pe ára ha ára guáva”, ha’e pe téra peteĩha.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ha ipojýva hag̃ua iñakãre, ha omongyʼáta pe tupão imbaretevéva, ha oipeʼáta pe mymbajuka ára ha ára guáva, ha omoĩta pe mbaʼe jeguarúva omoĩva ñehundi. Daniel 11:31.
The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.
Umi “jyva” pe téra oñemopu’ã “hesehápe”. Umi “jyva” ha’e peteĩ mbarete, upéicha avei upe ha’eha rehe “oñemopu’ãva” hikuái. Ha’e umi “jyva” pe térape “oñemoĩva hesehápe”, ha umi “jyva” omongy’áva “pe tupaópe mbarete rehegua”, ha umi “jyva” “oipe’áva pe ára ha ára”, ha avei ha’e umi “jyva” “omoĩva pe ñehundi rembiapo oporombyai hag̃uáva”. Apocalipsis capítulo trece-pe, pe dragón, ha’éva Roma pagana, ome’ẽ mbohapy mba’e pe papado-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 jagua yaguaretépe, ha ipykuéra ha’e umi peteĩ óso pykuéraicha, ha ijuru peteĩ león jurúicha; ha pe dragón ome’ẽ chupe ipokatu, iguapyha, ha tuicha pokatu. Apocalipsis 13:2.
The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.
Mymba jaguaicha-ramóva ojekuaa Hermana White rupive papadóramo, ha capítulo doce-pe Hermana White ohechauka pe dragón ha’eha mokõivéva: Satanás, ha avei Roma pagana.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upévare pe mbói guasu, tenonderãite, ohechauka Satanáspe, mokõiha sentido-pe katu, ha’e peteĩ símbolo Roma pagánape g̃uarã.” The Great Controversy, 439.
In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.
Pe versíkulo mokõihápe, Apocalipsis kapítulo trece-pe, Roma pagana ome'ẽ papado-pe ipokatu mbarete militar, i“armas”, oñepyrũvo Clovis, umi franco ruvicha guasu (Francia), ary 496-pe. Roma pagana ome'ẽ Roma papal-pe iguapyha autorida ary 330-pe, upe mburuvicha guasu Constantino ohejávo táva Roma ha omonguévo Roma imperial táva guasu tavusu táva Constantinopla-pe. Roma pagana ome'ẽ autorida civil papado-pe ary 533-pe, Justiniano ome'ẽrõ guare peteĩ decreto ojekuaaukáva papadoha opaite tupaópe akã, ha herejía rehe omyatyrõva.
In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.
Pe versíkulo treinta y peteĩ-pe umi “jyva” oñemopu’ãva ha’e hína Roma pagana rembiguái mbaretépegua, opu’ãva papado rehehápe Clovis guive ary 496-pe. Ko tembiapóre papado ohechakuaa Francia-pe “tupãra’y ypykue Iglesia Católica-peguáva” ramo, ha sapy’ánte avei “tajýra tujavéva Iglesia Católica-peguáva” ramo. Pe versíkulo treinta y peteĩ-pe, Constantino ome’ẽ rire peteĩ léi domingo rehegua ary 321-pe, ha upéi omongu’e rire táva guasu Roma-gui táva Constantinopla-pe ary 330-pe, pe império yma ndaikatúiva oñemomba’e hese oñepyrũ oñembyai, pe irundyha umi Trompéta mbarete Apocalipsis kapítulo ocho-peguáva oñepyrũvo peteĩ ñorairõ ipuku hag̃uáicha império romano rehe. Pe ñema’ẽ umi jejopy ojejapóva umi Bárbaro ha Genseric rupive oñembohapéva’ekue táva Roma rehe, upéva ary 330 mboyve va’ekue pe “tupão mbarete” império romano-pe g̃uarã. Ary 330 guive tenonderã gotyo umi ñorairõ bárbaro oikéva oho “omongy’a tupão mbarete,” peve umi “jyva” Roma pagana peguáva opu’ã hag̃ua papado rehehápe, oñepyrũvo ary 496-pe.
Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.
Roma pagána ndaha’éi ome’ẽnteva mbohapy mba’e pe pokatu papálpe, ome’ẽvo chupe pe pokatu militar, pe autoridad sivil ha pe guapyha táva Roma-pe, ha avei ombogue mbohapy hatĩ Roma papál rehehápe.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Ahecha umi hatĩnguérare, ha péina ojekuaa ijapytepekuéra ambue hatĩ michĩva, henondépe mbohapy umi hatĩ tenondegua apysyrĩmbyre hapoite guive; ha péina, ko hatĩpe oĩ tesa kuimba’e resa-icha, ha peteĩ juru oñe’ẽva mba’e guasúre. Daniel 7:8.
The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.
Umi mbohapy hatĩ oje’éva ojepe’átaha Daniel kapítulo siete-pe, orrepresentáva mbohapy pokatu tenondegua ojokóva pe papado ojupi hag̃ua pokatupe. Pe paha umi mbohapy hatĩ apytégui ojepe’a vaekue umi Gótico oñemosẽ jave táva Roma-gui ary 538-pe. Oñemosẽ kuri hikuái táva guive Roma pagana “jyva” rupive, umi “jyva” niko omoĩ va’erã kuri pe papadope (pe ñemongy’a oporomonguaraháva ñehundi), upe arapy ojekuaáva upérõ guiveguápe, ary 538-pe.
Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”
Daniel 11, versíkulo treinta y uno-pe, omombeʼu irundy mbaʼe umi “jyva” (Roma pagana) ojapótava. Haʼekuéra “opuʼã vaʼerã” papado rehehápe, ojapo haguéicha ary 496-pe. Haʼekuéra omongyʼa vaʼerã “mbarete santuario”, ojehechaukaháicha umi ñorairõ militar ojejapóvaʼekue táva Roma ári mokõi sientury rupi rupi. Haʼekuéra “omoĩ vaʼerã” papado ko yvy guasu tróno ári ary 538-pe, ha avei “oipeʼa vaʼerã pe ára ha ára”.
The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.
Pe ñe'ẽ hebreo oñembohasáva “ojeipe'a” ramo pe versíkulope (sur), he'ise “oñemboguejy térã oñembogue”. Ary 508 peve, pe ñemoĩ mbarete paganisóguio oĩva’ekue Imperio Romanope, omba'apóva ohapejoko hag̃ua pe papado jehupi pu'akápe, oñemoĩmbyrepaite va'ekue poguýpe térã oñehundipaite.
To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.
Ojehechakuaa hag̃ua “pe ára ha ára” Cristo pegua tembiapo pe santuariope ramo, ha’e peteĩ jeporu japu; ha pe tembiapo añetéva ojejapóva Adventista Laodicense rembiasakuepe, ohechauka vaʼekue pe jeporu japuha pe añete ramo, oñemopyenda vaʼekue peteĩ “japu” específico ári, ojejapo vaʼekue Adventismo rembiapo ñemoñare mbohapyhápe. Hermana White ñembohape, heʼíva versíkulo treinta guive treinta y seis peve rembiasakue ojerejeytaha Daniel once pahápe ñembotýpe, ojapo vaʼekue ndaikatui hag̃uáicha “umi kuimbaʼe ñembohoryhára” oguerekóva pokatu Jerusalén rehe omoĩ peteĩ interpretación versíkulo treinta y uno rehe, ani hag̃ua upéva pukukuekuévo omboyke avei Espíritu de Profecía.
The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”
Umi “kuimba’e oñembohoryva” ombo’e pe papado oipe’aha pe entendimiento añetéva Cristo rembiapo pe santuario-pe rehegua, omoingévo pe misa papal, ha’éva peteĩ mba’e japu Cristo rembiapo yvágape oĩva pe santuario-pe rehegua. Kóva ramoite pe significado añetéva “pe ára ha ára”, upéicharõ umi “jyva” oñemopu’ãva’ekue versíkulo treinta y uno-pe ha’éta pe papado, pe estructura gramatical pe versíkulo rehegua ojerurégui umi “jyva” ha’e hag̃ua pe pokatu oipe’áva “pe ára ha ára”.
In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?
Oñemomba’eguasu hag̃ua iñapỹmby mba’erechaukaha rehegua, he’i hikuái pe papado (jehechaukaha pyhyha) omongy’a hague Cristo pe Tupão marangatu yvágape oĩvape. Pe ñe’ẽ hebreo oñembohasáva “tupão marangatu (miqdash) mbarete rehegua” ramo, ikatu peteĩ tupão marangatu pagano térã Tupã rógapegua. Daniel oikuaaukase haguéramo Tupã rógapegua tupão marangatu omongy’ataha pe papado, oiporavóne va’erãmo’ã pe ñe’ẽ hebreo “qodesh”, ha upéva añoite ikatu ohechauka Tupã rógapegua tupão marangatu. Upéicharamo, moõpa ojehai Ñandejára Ñe’ẽme térã Marangatu Py’aguasúpe pe tupão marangatu yvágapegua araka’eve omongy’a hague térã omongy’ataha pe papado?
Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.
Añetehápe, umi angaipa umi kristiano-kuéra rehegua oñemoĩ umi kuatiañe’ẽme pe santuario yvagapeguápe, péro upéva nde’iséi pe santuario Ñandejára rehegua oñemongy’a hague. Pe ñemopotĩ santuario rehegua ohechauka umi kuatiañe’ẽ ñemopotĩ oĩva pe santuariope. Avei, pe mbarete papal araka’eve ndoikói va’ekue cristiano ramo; upévare araka’eve noñemoingei va’ekue umi kuatiañe’ẽme pe huísio investigativo rehegua. Pe huísio añoite ojehechakuaáva pe papado rehegua ha’e pe huísio ejecutivo Ñandejára pochy rehegua.
The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?
Pe “jyva” avei vaʼerã “omoĩ pe ñehundikatu omongyʼapa hag̃uáva”; ha upéva moõpa raʼe pe poder? Mbaʼe poderpa pe papado omoĩ vaʼekue? Ha mbaʼe poderpa upéva, pe versíkulo treinta y uno ñepyrũete hag̃uápe, pe papado oñemboʼývaʼekue hese?
The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.
Umi ndorekóiva pe Adventismo Laodiceano-pe, omoĩva hekove opave’ỹva kuimba’e kuérape pópe, umi ojehechauka va’ekue ndaikatúiha omoñe’ẽ pe kuatiañe’ẽ oñembotyva’ekue, ikatu oĩ porã oñembopy’aguapývo ijapysakuéra oipotaháicha upeichagua aplicación bíblica oñembyaíva reheve; hákatu iñentende’ỹvéva gueteri hína oñeha’ã hag̃ua ojagarra pe tembiasakue ha’ekuéra tekotevẽva ohechakuaa hag̃ua omombarete hag̃ua ijavy, ha ombojoja Daniel 11 pahanete gotyo seis versículo ndive.
In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”
Pe tetã rembiasakue ojeréva Unión Soviética hoʼapa mboyve, ikatúva ojehechauka oñerepresentaha Mburuvicha Yvy gotyo pe Daniel 11, versíkulo irundy pa, pe Estados Unidos mbarete milítar opuʼã vaʼekue papado rehehápe, Ronald Reagan ojapo rupi peteĩ ñeʼẽmeʼẽ ñemiguáva pe anticristo ndive, profecía bíblica pegua. Péicha ojapóvo, ohechauka vaʼekue opaite resistencia protestante opuʼãva papado puʼaka rehe oñemboguepa hague Estados Unidos-pe, oñemombeʼu hag̃uáicha pe paganismo resistencia ñemboyképe ary 508-pe. Pe Mburuvicha Yvate gotyo (pe papado) ko pasáhepe tenonderãite omboyke vaʼekue Unión Soviética-pe ary 1989-pe, ha upéva ojapo “kárro” ha “kavaju arigua kuéra” ndive, orepresentáva pe Estados Unidos mbarete milítar, ha avei pe Estados Unidos mbarete económico, ojehechaukáva umi “barco” rupive.
The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.
Estados Unidos ha’e vaekue umi “jyva” opu’ãva’ekue papado rehehápe. Protestantismo ojeipe’a, péichaite avei paganismo resistencia oñemboguejy haguéicha ary 508 peve. Pe versíkulo irundypa peteĩhápe, Estados Unidos ojejagarra hag̃ua papado poguýpe, ha Constitución de los Estados Unidos, ha’éva “mbarete santuario” Estados Unidos rehegua, oñemomba’ẽta yvýre Estados Unidos omoĩvo Norte Ruvicha (papado) yvy apyte ári guapyhápe, Roma pagana ojapo haguéicha ary 538-pe. Reikóramo relee ko ñanduti renda artíkulokuéra, ikatu remboguejy pe revista The Time of the End, ha relee peteĩ jehechauka ipypukuvéva Daniel once pahapy verse paha rehegua; ág̃a katu roñemomba’e hag̃uánte “pe ára ha ára” jehechakuaa, Cristo rembiapo santuario-peguáva ramo, ha’eha peteĩ jeporu japu pe símbolo rehegua. Kóva rojapo ikatu hag̃uáicha rohechauka pe jeporu japu oguahẽ hague Adventismo Laodicense ári peteĩ japu ojejapóva hekopete rupive.
We will continue to consider the prophetic lie in the next article.
Jahecháta ñamyesakãve hag̃ua pe japu marandu hag̃uamegua pe artículo oúvape.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Ndarekói tiempo ñaperde hag̃ua. Tiempos ipohýi ha oñemondýiva oĩ ñande renondépe. Ko mundo oñemongu’e ñorairõ espíritu reheve. Pya’eite oikóta umi mba’e vai oje’eva’ekue profesíakuérape. Pe profesía oĩva Daniel kapítulo once-pe oguahẽma haimete ipahaitépe ha oñekumpli hag̃ua tuichakue javeve. Heta pe tembiasakue oikova’ekue ko profesía ñekumplimientorã oñeha’arõjeýta.”
“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Pe mbohapy pa versíkulope oñeñeʼẽ peteĩ pokatu rehe ‘opyʼaraʼỹta, ha ojevýta, ha ipochyta pe ñeʼẽmeʼẽ marangatu rehe: upéicha ojapóta; ha ojevýta jevy, ha oikuaáta umi ohejáva pe ñeʼẽmeʼẽ marangatu. Ha ehérsito opuʼãta hese, ha omongyʼáta pe tupaópe imbaretevéva, ha oipeʼáta pe sacrificio ára ha ára, ha omoĩta pe mbaʼe ñañarõrã ombyai hag̃uáva. Ha umi ojapóva tekoañáme pe ñeʼẽmeʼẽ rehe, ombotavýta chupekuéra mbeguekatúpe: ha pe tavayguakuéra oikuaáva Tupãme imbaretevéta, ha ojapóta tembiapo guasu. Ha umi iñarandúva tavayguakuéra apytépe omboʼéta heta tapichápe: upéicharõ jepe hoʼáta kysepuku rupive, tata rupive, jejopy hag̃ua, ha ñemonda rupive, heta ára. Ha hoʼárõ guare, oipytyvõmíta chupekuéra peteĩ pytyvõ michĩ hag̃uáicha: ha heta tapicha oñembojoajúta hendivekuéra mbeguekatúpe. Ha umi iñarandúvagui oĩva hoʼáta, ojehecha hag̃ua chupekuéra, omopotĩ hag̃ua, ha omorotĩ hag̃ua, pe ára paha peve: ndahaʼéi gueteri, mbaʼérepa oĩ gueteri peteĩ ára oñemohendapyréva. Ha pe mburuvicha guasu ojapóta oipotaháicha; ha oñemombaʼeguasúta ijupe, ha oñemopuʼãta opaichagua tupã ári, ha heʼíta ñeʼẽ hechapyrãva Tupã Tupãnguéra rehe, ha osẽ porãta pe pochy oñembotývo peve: mbaʼérepa upe oñemoĩmava ojejapóta.’ Daniel 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Umi mba’e ojojoguáva umi oñemombe’úva ko’ã ñe’ẽme oikóta. Jahecha porã prueba Satanás pya’e oguerekoseha ipoguýpe umi yvypóra apytu’ũ ndorekóivape Tupã kyhyje henondépe. Topavave tolee ha toikũmby ko aranduka profesía-kuéra, ñande niko ko’ág̃a jahasa hag̃uáicha pe ára ñembyasy rehe oñeñe’ẽva’ekue:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Ha upe jave Miguel opu’ãta, pe mburuvicha guasu oñembo’ýva nde retãygua ra’ýkuéra rehe; ha oikóta peteĩ jehasa asy araka’eve ndoikóiva guare peteĩ tetã oĩ ypy guive upe ára peve. Ha upe jave ne retãyguakuéra oñesalváta, maymáva ojejuhútava ojehaipyre pe kuatiañe’ẽme. Ha heta umi yvýpe okevagui opáyta, peteĩteĩ tekove opave’ỹ hag̃uáicha, ha ambuekuéra tĩndy ha ñemomirĩ opave’ỹ hag̃uáicha. Ha umi arandu ohesapéta yvága pytãngy resapeicha; ha umi oguerova hetápe tekojoja gotyo mbyjakuéraicha opa ára g̃uarã. Ha nde katu, Daniel, emboty ko’ã ñe’ẽ ha emosẽ hag̃ua pe aranduka ára pahápe peve; heta oho jeýta ko’ápe ha pépe, ha arandu hetavéta.’ Daniel 12:1–4.” Manuscript Releases, número 13, 394.