In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Pe movimiento Millerita-pe, pe ñemoñakãrapu’ã jeikuaápe oñemboty’ỹva’ekue ha oñeha’ã tenonderãite, ha katu ndaha’éi añoite, umi oje’eva’ekue protestántekuéra Estados Unidos-pe. Sardis, pe tupao osẽva’ekue pe pytũmby gui papakuéra poguý guasu rehegua, oñemboguata hína kuri peteĩ entendimiento iporãvévape pe evangelio rehegua, upe ojekuaaukátava’ekue oñepe’ávo pe santuario yvagagua yvágape. Pe mbohapyha ánhel rembiapópe, pe ñemoñakãrapu’ã jeikuaápe oñemboty’ỹva’ekue 11 jasyporundy 2001-pe ha oñeha’ã Adventismo Laodiceagua opaite yvy ape ári. Upévare, pe añetegua ojehechaukáva Daniel once pahápe seis versíkulo-pe, ha’éva pe yvu pe ñemoñakãrapu’ã jeikuaa rehegua, Adventismo Laodiceagua ombotove.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
“Mbovymi tembiapohára jeroviaha añeteguáva oñemopu’ãva pe pyenda añetéva ári (1 Corinthians 3:10, 11) oñembopy’apy ha ojejoko, pe mbo’epy japu yty ombotyháicha pe tembiapo rape. Ojogua Jerusalén murálla ári omba’apóva Nehemías árape, oĩ va’ekue oñembosako’íva he’i hag̃ua: ‘Umi ogueraháva mba’epohýi mbarete ikangypa, ha heta yty oĩ; upévare ndaikatúi jajapo pe tembiapo.’ Nehemías 4:10. Ikane’õgui pe ñorairõ meme jejopy, mbotavy, tekoañáva ha opaichagua joko Satanás ikatúva omoheñói hag̃ua ojoko hag̃ua iprogresokuéra, oĩ va’ekue umi tembiapohára jeroviaha apytépe oñemboguepýva; ha py’aguapy ha tekove ñangarekorã hag̃ua, avei imba’erepy rehehápe, ojei pe pyenda añetévagui. Ambue katu, noñemondýigui iñenemigokuéra ñemoĩre, kyhyje’ỹre he’i va’ekue: ‘Ani pekyhyje chuguikuéra: penemandu’a Ñandejára rehe, pe tuicha ha kyhyje rerúva’ (versículo 14); ha osegi pe tembiapo rehe, peteĩ-teĩ oguerekóvo ikyse oñekuave’ẽmbyre ijykére. Ephesians 6:17.”
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Pe añetegua ñemomba’eguasu ha ñemboyke añetegua rehegua omokyre’ỹ Tupã rayhu’ỹha ha hese oñemoĩva opaite ára pukukue, ha peichaite avei tekotevẽkuri imba’apohárape ñangareko mbarete ha jerovia mbarete. Cristo ñe’ẽ he’íva’ekue umi temimbo’e ypykuépe ojeporu avei umi hapykuéri ohóva rehe opa ára pahápe peve: ‘Pe ha’éva peẽme, ha’e opavavépe: Peñatende.’ Marcos 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Pe marandu oĩva Daniel rembiapokue pahápe seis versíkulope oñepyrũ ojehechauka umi ministerio ojehepyme’ẽ’ỹva Laodicea Adventísmo ryepýpe, ha upéi, ára ohasávo, oñembohovái umi teólogo herakuã guasúvape (umi arandúvape) Laodicea Adventísmo pegua. Umi arma ojeporúva oñeha’ã hag̃uáicha oñembotove térã oñemboyke pe marandu, katuete oguenohẽ tesakã ha hesakãve umi versíkulo oĩva jehechajoja ha ñemongu’e guýpe. Umi ataque ipahápe ogueru kumby poravorã profétika ndojekuaaiva’ekue mboyve, ha upérõ oñemopyenda ha ojejuhu oikeha pe tesape oñemotenondéva ángel mbohapyha reheguápe.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Umi milerita ohechakua vaʼekue añoite irundy rréino profecía bíblica-pe, ha mbovymi tiempo rire 1844-gui, ojekuaa porã vaʼekue Estados Unidos haʼeha pe mymba yvygua Apocalipsis 13-pe, ha upe entendimiento omyesakãkuri pe papado ndahaʼeiha simplemente peteĩ parte pe rréino romano-gui, síno añetehápe haʼe hague pe poha rréino profecía bíblica-pe.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Peteĩ dragón tuicháva pytã, peteĩ mymba ojoguáva jaguarpe, ha peteĩ mymba hatĩva ovecha ra’y-icha ta’angápe, oñepresenta vaekue Juánpe umi gobiernorã yvy arigua, ijojaha’ỹva ojejapysaka hag̃ua Tupã léi rehe ha ojepersegi hag̃ua Itavayguakuérape. Pe ñorairõ ojekuaa hag̃ua opa ára peve. Tupã tavayguakuéra, ojehechauka vaekue peteĩ kuña marangatúpe ha imembykuéra reheve ta’angápe, ojehechauka vaekue hetaiterei michĩha pe aty guasúgui. Umi ára pahápe peteĩ remanente añoite opyta gueteri. Ko’ã rehe Juan he’i hikuáiha ‘umi oñongatúva Tupã mandamientokuéra, ha oguerekóva Jesucristo testimonio.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And 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, was symbolized by a beast with lamblike horns.
“Paganísmo rupi, ha upéi Papado rupi, Satanás oipuru ipokatu heta siglo pukukue peteĩ ñeha’ãme oipe’a hag̃uáicha yvy ape ári Ñandejára rembiapoukapy pytyvõhára jerovia hag̃ua. Pagano ha papista-kuéra omýi vaʼekue peteĩchagua dragón espíritu rupive. Ojoavy raʼe hikuái peteĩ mbaʼépe añoite: Papado, ojapóva guaʼu oserviha Ñandejárape, haʼe vaʼekue pe enemigo ipeligrosovéva ha ipyʼahatãvéva. Romanismo rembiapopy reheve, Satanás ojagarra hag̃ua ko mundo prisionéroramo. Ñandejára iglesia heʼíva ijeheguiete hag̃ua pehẽngue, oñemombo hag̃ua ko ñembotavýpe, ha hetave mil áño pukukue Ñandejára tavayguakuéra ohasa asy pe dragón pochy guýpe. Ha Papado, ojepeʼávo ichugui imbarete, oñembopyʼaguapyvo hag̃ua oheja hag̃ua persecución, Juan ohecha peteĩ pokatu pyahu osẽva hag̃uáicha ombohyapu jevy hag̃ua pe dragón ñeʼẽ, ha omotenonde hag̃ua pe tembiapo peteĩchagua ipyʼahatã ha oñeʼẽva vai Ñandejára rehe. Ko pokatu, pe pahaite oñorairõtava iglesia ha Ñandejára léi rehe, oñesimbolisa vaʼekue peteĩ mymbaguasu oguerekóva aratiri raʼy joguaha hatĩ reheve.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Péro pe kuatiahai mbarete profétiko omombeʼúva ohechauka peteĩ ñemoambue ko taʼanga pyʼaguapýpe. Pe mymba hatĩ ovecha-icha oguerekoáva oñeʼẽ dragón ñeʼẽme, ha ‘oipuru opa pe pokatu pe mymba peteĩha oguerekovaʼekue henondépe.’ Pe profesía heʼi haʼe heʼitaha umi oikóva yvy áripe ojapo hag̃ua taʼanga pe mymbápe, ha “haʼe omoĩuka opavavépe, michĩva ha tuichávape, imboriahúva ha iplátavape, isãso ha tembiguáipe, ojapyhy hag̃ua peteĩ techaukaha ipo akatúape térã isyváre; ha avave ndaikatumoʼãi ojogua térã ovende, ndahaʼéiramo pe oguerekóva pe techaukaha, térã pe mymba réra, térã héra papapy.” Péicha, pe protestantísmo osegi pe papado pyporépe.” Signs of the Times, 1 de noviembre de 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Ojepe’a hag̃ua Daniel 11 peve umi poteĩ versíkulo pahápe, ojekuaa hag̃ua pe secuencia tuichakue ojehechaukáva umi seis versíkulope oñe’ẽha umi mbohapy pu’aka Sister White ohechauka vaʼekue ramo “paganismo”, “Papado” ha “Protestantismo” rehe. Pe enemigo he’i vaʼekue pe “yvy porã” versíkulo 41-pe ha’eha peteĩ símbolo térã Protestantismo rehegua térã pe Iglesia Adventista del Séptimo Día rehegua, péro pe “yvy porã” ha’e Estados Unidos, ha versíkulo 41-pe pe mburuvicha norte pegua (pe papado) ogana Estados Unidos-pe pe ley dominical oúta hag̃uápe. Pe jejavy satánico ombohérava pe “yvy porã” ambue mba’e ramo, ha ndaha’éi Estados Unidos, ojejapo ani hag̃ua kuimba’e ha kuña-kuéra ohechakuaa pe acontecimiento profético oúvape, pe Unión Soviética ho’apa rire ary 1989-pe, pe período ojehechaukávape Daniel 11 peve umi poteĩ versíkulo pahápe, ha’eha pe ley dominical oúta hag̃uápe.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Adventísta kuéra ára peteĩha guápe ĝuarã, kóva he’ise versíkulo irundypa peteĩha ohechauka hag̃ua tupao Ñandejára rehegua período de gracia ñembotyha, ha pe ipahaitéva Adventísmo Laodicea-gua oipota hag̃uáicha ohendu, ha’e iñára de gracia og̃uahẽmaha ipahápe! Ñandejára ogueraha pe argumento peteĩ punto peve ojekuaa hag̃ua, Roma pagana ojapyhy ramo guare yvy tuichakue Actium Ñorairõme ary 31 a.C.-pe, orekova’erãha raẽ omboity mbohapy mburuvicha renda jeografikogua oñerepresentáva Daniel kapítulo ocho-pe.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ha peteĩgui osẽ peteĩ hatĩ michĩva, ha upéva okakuaa eterei guasu hag̃ua, yvy gotyo, kuarahyresẽ gotyo, ha pe yvy porã gotyo. Daniel 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Ojekuaa porã vaʼekue pe “sur”, “este” ha “pe yvy porã” ohechaukaha mbohapy tendaguasu geográfica oguerekovaʼekue poguýpe Roma pagana, ojupívo ko yvy guapyhápe pe irundyha rréino ramo marandu profético Bíblico-pe. Ko añetegua ndive ojoajúkuri avei Roma papal tekotevẽ hague ipuʼaka mbohapy mburuvicha guasu geográfica ári, ojupívo ko yvy guapyhápe pe poha rréino ramo marandu profético Bíblico-pe, oñembohechaháicha Daniel kapítulo siete-pe.
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.
Ahechamína umi hatĩ, ha péina ojekuaávo ijapytépe ambue hatĩ michĩva; hese renondépe mbohapy umi hatĩ tenondegua ojehapo’oite: ha péina, ko hatĩpe oĩ tesa kuimba’éicha, ha peteĩ juru oñe’ẽva mba’e tuicháva. Daniel 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Pe ñorairõ guasu ojejapovaʼekuépe “yvy porãite” rehegua, versíkulo cuarenta y uno-pe, Ñandejára ohechauka oĩha mbohapy jehechaukarã Roma rehegua profesía ryepýpe. Roma pagana, upéi ouvaʼekue Roma papal, ha upéi oĩ Roma ára pahápegua, ñande hérava “Roma moderna”. Mokõi añeteguáre profesía rehegua, hatã ha oñemopyendáva, peteĩha haʼe Ñandejára ndojepyʼamokõiha arakaʼeve, ha ambue katu añetegua oñemopyenda hag̃ua mokõi testígo jehechauka ári, romohuʼã vaʼekue pyʼa mokõʼỹre Daniel capítulo once pehẽngue poteĩ pahápe pe mburuvicha yvate gotyogua mbohapy mbaʼe ojokóva ohechaukavaʼerãha mbohapy mbarete geográfico moderna.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jesucristo upeichaite kuehe, ha ko árape, ha opa ára guarã. Hebreos 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Avei ojehai pende léipe avei, mokõi kuimbaʼe testimónia añeteha. Juan 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Ko ñemoañete omoañete umi mba’e roguerekómava voi ñemboguejyrã, rohechakuaágui pe “yvy mimbipa” peteĩ pokatu yvyrupigua ramo (Estados Unidos), ha romboyke pe temimo’ã vyrorei he’íva upéva ohechauka hag̃ua peteĩ iglesia, ha’éva peteĩ pokatu espiritual. Romopyenda ko ñemoĩmbyre pe jerovia ári, opa ára oñemoañetéva, ndaiporiha mba’e oikóva rei Tupã Ñe’ẽme. Heta testígo rupive ojekuaa porã Tupã iglesia umi ára pahápeha peteĩ yvyty.
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 2:2, 3.
Ha oikóta umi ára pahápe, pe yvyty oñemopu’ãhápe pe Ñandejára róga oĩta mburuvichavéicha umi yvyty apytépe, ha oñembotuicháta umi cerro ári; ha opa tetãnguéra osyryta hendápe. Ha heta tavayguakuéra ohóta ha he’íta: Peju, ha jajupi Ñandejára yvytýpe, Jacob Jára rógape; ha ha’e ñanembo’éta heko hag̃ua, ha ñande jaikóta hapekuéra rupi; Sióngui osẽta pe léi, ha Jerusaléngui Ñandejára ñe’ẽ. Isaías 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Umi he’i vaʼekue pe “yvy porãite” ha’eha peteĩ iglésia, ha hetave jey ndaha’éi mbovymi oje’e hese ha’eha pe Iglesia Adventista del Séptimo Día, ojapo upéva pórke Daniel omombe’u pe yvyha “porãite”, ha iñakãguapy pypuku’ỹme oguahẽ hikuái ko ñemohu’ãme: pórke pe “yvyty marangatu porãite” oĩva pe versíkulo cuarenta y cinco-pe añetehápe ha’e Tupã iglesia ára pahapegua, upévare pe “yvy porãite” avei tekotevẽ ha’e iglésia. Ipahápe ningo mokõivéva oguereko pe adjetivo “porãite”.
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Ndaipóri jejavy Tupã Ñeʼẽme, ha Daniel oipuru jave pe ñeʼẽ “yvy” ojoajúvo pe ñeʼẽ “mimbipápe”, ha irundy versíkulo rire oipuru pe ñeʼẽ “yvyty marangatúva” ojoajúvo pe ñeʼẽ “mimbipápe”, Daniel ohechauka hína peteĩ joavy hembipotápe guare peteĩ yvy ha peteĩ yvyty apytépe. Pe yvy mimbipáva añeteguáva hína Judá, ha Jerusalén tavaguasúpe ae oñemopuʼãkuri Tupã róga. Jerusalén, térã pe tupao, ikatu oñentende Tupã iglesia ramo, ha pe tetãme Jerusalén opytahápe hína Judá yvy. Heta añetegua oñemopyenda vaʼekue pe kuaapy okakuaave aja pe tesape tenonderãme pe mbohapyha ánhel rehegua, hákatu koʼápe ñamohenda hag̃uánte pe profesía rapykuere ohechaukáva Roma rehegua mbohapy jehechaukarã.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Rokuaávo guare Roma pagána ha Roma papál ome'ẽ hague mokõi testígo omoañetéva umi característica profética Roma moderna rehegua, roikuaa peteĩ principio de interpretación ha'éva che ahenóiva “pe profecía mbohapy jey jehechauka”. Oĩ ambue oiporu va'ekue avei idea ojoguáva ko'ãva rehe, he'iséva peteĩ mbohapy jey jejapo peteĩva umi profecía rehegua, ha katu pe definición roikuaáva upérõ ha'e pe definición ko'ág̃a peve roiporúva. Tuicha mba'e niko jaikuaa hag̃ua pe norma profética pe profecía mbohapy jey jehechauka rehegua, ha'éva Future for America py'ỹi oiporúva, ojehechakuaa hague pe argumento rehegua umi seis versículo pahápe Daniel once-pe; ha upéicha avei tuicha mba'e pe argumento ogueru hague pe peteĩha jehechakuaa pe profecía mbohapy jey jehechauka rehegua orekohague mba'eve Roma rehe. Historia Millerita-pe, peteĩva umi argumento apytégui ha'e va'ekue Antiochus Epiphanes piko ha'e “umi mondaha” pueblo Danielgua rehegua, térã piko “umi mondaha” ha'e Roma, he'iháicha umi Millerita. Pe mba'érepa kóva tuicha mba'e ha'e rupi Roma, “umi mondaha” ramo pueblo Danielgua rehegua, ha'e hína umi “omoañetéva pe visión” Daniel once, versículo catorce-pe.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ha umi árape heta opuʼãta pe mburuvicha guasu ñemby gotyo pegua rehe; avei ne retãyguakuéra apytégui umi ñembyaipohára oñemopuʼãta omopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Peteĩha jey ñantende vaʼekue peteĩ aplicación triple de la profecía, ojehechakuaa vaʼekue upéva rupi oĩgui mbohapy manifestación Roma rehegua profecía bíblica-pe. Roma omopyenda pe visión tesakã ojepysóva pe mbohapyha ánhel rehegua, ojapo haguéicha historia Millerita-pe. Historia Millerita-pe, pe entendimiento paganismo ha papalismo haʼeha umi mbarete opyrũva pe santuario ha pe ejército ári, upéva oiko vaʼekue pe marco de verdad ári Miller omopuʼã hague “opaite” ientendimiento profético. Umi poteĩha versíkulo paha Daniel once-gua omopyenda peteĩ marco de verdad Future for America omopuʼã hague hiʼári opaite iaplicación profética. Upéva pe marco haʼe umi mbohapy poder devastador dragón, mymba ha profeta japu rehegua ogueraháva yvy tuichakue Armagedón-pe.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Upe marco oĩva hína pe jehechakuaa ári: Roma pagana, ha upéi Roma papal, ome’ẽ mokõi testígo omoañetéva Roma moderna; ha Roma moderna hína pe joaju mbohapyjeguáva dragón espiritismopegua rehegua (Tetã Joaju), mymba Catholicismopegua (papado), ha proféta japu Protestantismo apóstatapegua (Estados Unidos). Upe marco hína pe jahechakuaáva marandu hag̃uáicha peteĩ aplicación triple profesía rehegua. Umi artículo oútavape ñañomongetáta opaichagua aplicación triple profesía rehegua ojehechakuaava’ekue, ha umíva omoheñóiva pe marco tesape oñemotenondéva umi mbohapy ánhel rembiapoukapy rehegua.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Jahecháta pe aplicación triple mbohapy jehechauka Róma rehegua, ohechauka hag̃ua Roma moderna rehegua estructura política ha religiosa, pe Hermana White ohenóiva’ekue iglesiareko ha estadoreko. Upe estructura ojehechakuaa rupi oñembojoajúvo Roma pagana rehegua característica profética-kuéra Roma papal rehegua característica profética ndive, ikatu hag̃uáicha ojehechauka ha oñemopyenda umi característica Roma moderna-pe.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Ñama’ẽta mbohapy jeporu rehegua, mbohapy Babilonia jehechauka rehegua, ojejapóva Nimrod, Nabucodonosor ha Belsasar rupive, umi ohechaukáva pe angaipa kuimba’e jejapo jerovia’ỹ rehegua, oguapýva Tupã róga pegua templope ha omoherakuãva ha’eha Tupã, Isaías ohechakuaáva pe “Asirio oñemomorã etereíva” ramo. Pe papa guasu reko jejapo jerovia’ỹ rehegua, ha’éva Biblia profecía ñe’ẽmbyry peteĩ mba’e, ojekuaa oñembyatývo Babel rembiapo profético rekove rehegua Babilonia rembiapo profético rekove rehegua ndive, ikatu hag̃uáicha oñemombe’u ha oñemopyenda Babilonia ko’ág̃agua rekove rehegua.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Jahecháta mbohapy jeporu oñondivegua, mbohapy jehechauka Elías rehegua, ojejapóva Elías ha Juan el Bautista rupive, omombe’úva mba’épa hína “pe ñe’ẽ osapukáiva desiértope” ára pahápe. Pe ñe’ẽ osapukáiva desiértope ára pahápe ohechauka peteĩ ñangarekohára específico, ha upéva hína peteĩ movimiento, ha ojekuaa upépe peteĩ testimonio mokõiha peteĩ movimiento-pe, oguerekóva peteĩ ñepyrũ ha peteĩ paha ojojojáva. Ñamomarandu oĩ ndaikatuiha oĩ peteĩ ánhel mbohapyha peteĩha ha mokõiha’ỹre; upévare, peteĩ nivel-pe ndaikatúi oñemboja’o pe movimiento pe ánhel peteĩha rehegua pe movimiento pe ánhel mbohapyha reheguágui, ha mokõivéva movimiento ojehechauka peteĩ ñangarekohára rupive, ojehechaukava’ekue Elías ha Juan el Bautista rehe.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Jahai ha ñe’ẽ rupive ñamoherakuãva’erã pe marandu, jahechaukávo iñemohenda, ha umi profesía ñemboguata oguerúva ñandéve mbohapyha ánhel remimbou peve. Ndaikatúi oĩ mbohapyha ndaipóriramo peteĩha ha mokõiha. Ko’ã marandu ñame’ẽva’erã ko yvy ape ári umi ñemoherakuãha kuatia rupive ha ñemongeta rupi, jahechaukávo profesía rembiasakue rape rupi umi mba’e oikómava’ekue ha umi oikótava.” Selected Messages, aranduka 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Jahecháta pe mba’éichapa mbohapy jey ojepuru umi mbohapy jehechauka pe mensahéro ombosako’íva tape pe Mensahéro del Pacto ou hag̃ua pya’e itupãópe, ojehechauka hag̃uáicha Juan el Bautista ha William Miller rupive. Pe arapahare paha ha’e peteĩ marandu profético ojehechakuaa hag̃ua oñembojoajúvo umi tekome’ẽ profético Juan el Bautista ha William Miller rehegua, ikatu hag̃uáicha ojehechauka pe ñemyenyhẽ paha Malaquías capítulo mbohapy rehegua.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Péina, che amondo che mensahára, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ pehekáva, sapy’aitépe outa itemplópe, pe ñemoñe’ẽme’ẽ maranduha, peẽ pendevy’aha hese: péina, ha’e outa, he’i Ñandejára ipu’akapáva. Malaquías 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Jahecháta pe aplicación triple rehe umi mbohapy jehechaukarã Islam rehegua, ojehechaukaháicha Islam mba’ete profético-kuéra rupive, pe peteĩha ha mokõiha ñembyasy pegua Apocalipsis kapítulo ocho ha nueve-pe, umíva ohechauka Islam mba’ete profético-kuéra pe mbohapyha Ñembyasy rehegua, ojehechaukáva Apocalipsis kapítulo diez ha once-pe.
We will continue these things in the next article.
Ñamombaʼéta koʼã mbaʼe pe artíkulo oúvape.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Aníke avavépe toñemoĩ hag̃ua ne akãrakuéraramo, aníke avavépe rejapo hag̃ua nde rekovépe ne remiandu, ne jehapereka ha nde ñembo’e. Kóva hína pe ñembo’ejerure tekotevẽva ñañongatu ñane korasõme ko árape. Heta pende apytépe peime pejeroviáva Tupã ha Jesucristo retã porãiterei mba’erepy tee oĩha pe Biblia pende pópe peguerekóvape. Peikuaa porã mba’eveichagua yvy arigua mba’erepy ndaikatuihague oñehupyty ñeha’ã guasu’ỹre. Mba’ére piko peha’arõ peikuaa hag̃ua Tupã ñe’ẽ mba’erepykuéra peñeha’ã mbarete’ỹre pehekávo Ñandejára Ñande’ẽry?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Tekoporã ha hekoitépe jalee hag̃ua la Biblia; ha pende rembiaporã ndojepái upépe; peẽ voi ningo perekovaʼerã peheka hag̃ua iroguekuéra pendejehegui. Tupã jeikuaa ndajajuhúi hag̃ua arandu rembiapoʼỹre, ni ñemboʼeʼỹre ñane aranduka hag̃ua, ikatu hag̃uáicha peẽ peipeʼa pe añetegua grano potĩgui pe kapiʼi reʼỹ umi kuimbaʼe ha Satanás omoañetevai haguépe umi añetegua doctrina. Satanás ha umi tapicha hembiapóvandi oñehaʼã ombojeheʼa hag̃ua pe jejavy kapiʼi reʼỹ pe añetegua trígo ndive. Ñañehaʼãvaʼerã kyreʼỹme jajuhu hag̃ua pe mbaʼerepy ñemimby, ha jaheka hag̃ua arandu yvágagui ikatu hag̃uáicha jahechakuaa hag̃ua umi kuimbaʼe remimoĩmby Tupã mandamiéntogui. Espíritu Santo oipytyvõta pe ohekávape umi añetegua tuicha ha hepyetereíva oñeʼẽva pe jejopysorã rape rehe. Aipota opavavépe ambohasase pe añetegua: peteĩ lectura sapyʼamínte Ñandejára Ñeʼẽ rehe ndohupytýi. Jahekavaʼerã, ha kóva heʼise jajapo hag̃ua opa mbaʼe upe ñeʼẽ oikuaaukáva. Oiko hag̃uáicha pe itaju joheihára kyreʼỹme oikundaha yvy ohecha hag̃ua umi itaju ryru óro rehegua, upéicha avei peẽ perekovaʼerã pehesaʼỹijo Tupã Ñeʼẽ pe mbaʼerepy ñemimby rehehápe, pe Satanás ymaite guive oñehaʼã vaʼekue omokañy hag̃ua yvypórape. Ñandejára heʼi: ‘Oimeraẽva oipotáramo ojapo Haʼe rembipota, oikuaáta pe mboʼepy rehegua.’ Juan 7:17.” Fundamentals of Christian Education, 307.