The prophetic framework applied by William Miller was the structure of the two desolating powers of pagan Rome followed by papal Rome. The prophetic framework applied by Future for America is the structure of the three desolating powers of pagan Rome followed by papal Rome and then apostate Protestantism. The three manifestations of Rome are those three desolating powers of the dragon, the beast and the false prophet. That framework was recognized in a large part by the resistance brought against the light of the last six verses of Daniel chapter eleven, that was unsealed at the time of the end in 1989.
Pe marco profético omoĩva’ekue William Miller ha’e va’ekue mokõi pokatu ombyai hag̃uáva rehegua yvypóra’ỹmegua Róma pagána, upéi Róma papal reheve. Pe marco profético omoĩva Future for America ha’e mbohapy pokatu ombyai hag̃uáva rehegua: tenonderã Róma pagána, upéi Róma papal, ha ipahápe protestantísmo apóstata. Umi mbohapy jehechauka Róma rehegua ha’e umi mbohapy pokatu ombyai hag̃uáva mbói guasu, mymba, ha proféta japu rehegua. Upéva pe marco ojehechakuaa va’ekue hetaiterei peteĩ hendáicha pe ñemboyke ha ñemoĩ hag̃ua pe tesape rehe umi Daniel capítulo once pegua poteĩ versíkulo pahápe, ojeipe’a va’ekue ára pahápe ary 1989-pe.
The first two manifestations of Rome identify the prophetic makeup of modern Rome, the third and last manifestation of Rome. Modern Rome identifies the structure of the final threefold persecuting power of the last days. Closely related, but distinctly different is the three manifestations of Babylon. The first was Nimrod’s Babel. The second was Nebuchadnezzar and Belshazzar’s Babylon. Together those two prophetic witnesses identify the prophetic characteristics of modern Babylon. Though at one level modern Rome and modern Babylon are the same entity, the three manifestations of Babylon are identifying the final fall of Babylon, and the arrogance of the man of sin.
Mokõi jehechauka peteĩha ha mokõihápegua Róma rehegua omombe’u Róma ko’ẽrõgua marandu profético apopyre, ha’éva Róma jehechauka mbohapyha ha paha. Róma ko’ẽrõgua omyesakã pe pu’aka paha mbohapyháicha ojepysóva ojejopy hag̃ua umi ára pahápe. Hi’aguĩeterei hag̃ua, ha katu hesakã hag̃uáicha iñambueha, oĩ Babilonia jehechauka mbohapy. Pe peteĩha va’ekue Nimrod Babel. Pe mokõiha va’ekue Nabucodonosor ha Belsasar Babilonia. Oñondive hag̃ua, umi mokõi testígo profético omombe’u Babilonia ko’ẽrõgua marandu profético rekotee. Jepe peteĩ nivelpe Róma ko’ẽrõgua ha Babilonia ko’ẽrõgua ha’e peteĩchante, Babilonia jehechauka mbohapy ohechauka Babilonia ho’a pahaitéva, ha angaipa kuimba’éva ñembotuicha.
The fall of Babylon is a large and specific subject in Bible prophecy, as is the arrogance of the pope of Rome. In Revelation chapter seventeen, one of the angels who pours out the seven last plagues comes to specifically identify the judgment of Babylon, which is another expression of her fall.
Babilonia ho’a peteĩ mba’e guasu ha hekopete oñeñe’ẽva Biblia marandu proféticape, upéicha avei Roma papa jejapo yvatekue rehegua. Apocalipsis capítulo diecisietépe, peteĩva umi ánhel ohenohẽva umi siete plaga paha ou omombe’u hag̃ua hekopete Babilonia ñembojovake, ha upéva ha’e ambue ñe’ẽme’ẽ he’a hag̃ua hó’a.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Ha ou upéi peteĩva umi siete ánhel orekóva umi siete kópa, ha oñe'ẽ chendive, he'ívo chéve: Eju ko'ápe; ahechaukáta ndéve pe jehusga guasu kuña reko vaietéva oguapýva heta y ári; hendive umi mburuvicha guasu yvy arigua oporomoakãratĩ, ha umi oikóva yvy ári oka'u pe víno heko vai rehegua rupive. Upéi che reraha Espíritupe pe desiértope; ha ahecha peteĩ kuña oguapýva peteĩ mymba pytãmba ári, henyhẽva téra kuéra ñe'ẽvai rehegua, ha orekóva siete akã ha pa diez hatĩ. Apocalipsis 17:1–3.
The work of the angel is to show John the judgment of the woman who has “MYSTERY BABYLON” written upon her forehead.
Pe ánhel rembiapo hína ohechauka hag̃ua Juánpe kuña rehegua juicio, upe kuña renondépe ojehaíva “MISTERIO BABILONIA”.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:4–6.
Ha upe kuña oñemonde hague pytãũ ha pytã mbarete reheve, ha oñembojegua hag̃ua óro, ita hepyetereíva ha perla reheve, oguerekóvo ipope peteĩ kópa óroguigua henyhẽva mba’e jeguaru ha iky’akuekuéra heko tie’ỹmegua rehegua; ha ijyva ári ojehaíva peteĩ téra: MISTERIO, BABILONIA GUASU, KUÑA REKOVAIKUÉRA SY HA YVY ARI MBA’E JEGUARUKUÉRA SY. Ha ahecha upe kuñáme oka’úva umi santo ruguy rehe, ha Jesús mártirkuéra ruguy rehe; ha ahechávo chupe, añemondýi tuichaiterei ñemomorã reheve. Apocalipsis 17:4–6.
The geopolitical apparatus which the papacy employs in the last days to persecute those she deems are heretics is represented by “a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.” The fact that she is riding upon the beast shows that she is in control of the beast, as is a rider upon a horse.
Pe aparáto geopolítico pe papado oiporu umi ára pahápe omuña hag̃ua umi ha’e ohechávaramo hereheje hag̃ua, oñerrepresenta “mymba pytã asy rehegua” ramo, “henyhẽva térã kuéra ñemongarai vai rehegua, oguerekóva poapy akã ha pa hatĩ.” Pe añetegua ha’eha ha’e oĩha oguata hag̃uáicha pe mymba ári ohechauka ha’e oisãmbyhyha pe mymba, peteĩ oúva kavaju ári oisãmbyhyháicha chupe.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Ha pe kuña rehecháva hína pe táva guasu, oisãmbyhýva yvy arigua ruvichakuéra ári. Apocalipsis 17:8.
The “scarlet colored beast with seven heads and ten horns” is modern Rome, and represents the geopolitical structure the woman employs as she persecutes God’s faithful in the last days. The woman is modern Babylon, the great city that commits fornication and rules over the kings of the earth. The first two manifestations of Babylon represented by Babel in Genesis chapter eleven, and Babylon in Daniel chapters four and five, describe the arrogance and the fall of modern Babylon in the last days. The woman who is judged in Revelation chapter seventeen, is modern Babylon, and the beast she reigns over is modern Rome. She has committed fornication with the kings, and together they are one flesh.
Pe “mymba pytã sa’y heta oguerekóva poapy akã ha pa tĩ” ha’e Roma ko’ag̃agua, ha ohechauka pe estructura geopolítica kuña oiporúva omuña hag̃ua Tupã rembiguái jeroviapy reheguápe ára pahápe. Pe kuña ha’e Babilonia ko’ag̃agua, pe táva guasu oporomoakãratĩva ha oguerekóva pokatu mburuvichakuéra yvy arigua ári. Mokõi jehechaukarã tenondete Babiloniágui, ojehechaukáva Babel rupive Génesis kapítulo once-pe, ha Babilonia rupive Daniel kapítulo irundy ha po-pe, omombe’u Babilonia ko’ag̃agua ñembotuicha ha he’a hag̃ua ára pahápe. Pe kuña ojehusgáva Apocalipsis kapítulo diecisiete-pe ha’e Babilonia ko’ag̃agua, ha pe mymba ha’e oisãmbyhýva ha’e Roma ko’ag̃agua. Ha’e oporomoakãratĩ mburuvichakuéra ndive, ha mokõivéva oñondive peteĩ so’o.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Upévare kuimba'e ohejáta itúva ha isýpe, ha oñemoirũmbáta hembirekóre: ha mokõivéva oikóta peteĩete so’o. Génesis 2:24.
Though they are one, certain prophetic elements of modern Rome and modern Babylon are isolated in God’s Word. The story of modern Babylon, as established by the two witnesses of Babel and Babylon is about her arrogance, and her final fall. In the last six verses of Daniel eleven, the king of the north is used to represent the papacy. The pope of Rome is Satan’s earthly representative.
Jepémo jepe ha’ekuéra peteĩnte, oĩ ciertos elementos proféticos Roma moderna ha Babilonia moderna rehegua oñemboja’o hag̃ua Tupã Ñe’ẽme. Babilonia moderna rembiasakue, oñemopyendáva mokõi testígo Babel ha Babilonia rehe, ha’e imarangatu’ỹ, iñembotuicha rehegua, ha ho’a pahaite rehegua. Daniel 11 pehẽngue pahápe seis versículospe, mburuvicha yvate gotyogua ojepuru oñerrepresenta hag̃ua papado-pe. Papa Roma gua ha’e Satanás rembijokuái yvy arigua.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Ojeguahẽ hag̃ua mba’erepy ha yvypóra rembiguái jerovia ha ñemomba’eguasu ko yvy ariguápe, tupão oñemotenonde oheka hag̃ua yvy arigua kuimba’e guasukuéra jererovia ha pytyvõ; ha upéicha rupi, omboykévo Cristo-pe, oñembotavy hag̃ua oñeme’ẽ hag̃ua iñe’ẽrendu Satanás rembihekoviarãme—Roma obispo-pe.” The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Satanás oipota vaʼekue haʼe hag̃ua Tupã, ha hiʼarandu vaʼekue omombaʼe hag̃ua ijehegui Tupã renda guasu política ha jerovia rehegua.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Mba'éichaite re'a yvágagui, Lucífer, ko'ẽ mimbipa ra'y! mba'éichaite reñemombo yvýpe, nde remokangyva'ekue tetãnguéra! Nde niko ere nde py'apýpe: Ajupi hag̃ua yvágape, amopu'ãta che guapyha Tupã mbyjakuéra ári; aguapýta avei aty yvyty rehe, yvate gotyo mombyryvévape; ajupíta arai yvatekuéra ári; aikóta pe Yvatevéicha. Isaías 14:12–14.
Satan desired to exalt his throne (which is a symbol of kingly rule), “above the stars of God.” The stars of God are the angels, and represent the machinery of God’s government. Satan desired to “also” be seated “upon the mount of the congregation, in the sides of the north.” The congregation is the Church, and it is located in Jerusalem, which is in the sides of the north. To be seated upon a throne in “sides of the north,” is to be king of the north. Christ is the true King of the North, who also is King over the government of God. Satan desired to “be like the most High.”
Satanás oipota vaʼekue omopuʼã ijguapyha (haʼéva peteĩ techaukaha mburuvicharã ñemombaʼerã rehegua), “Tupã mbyjakuéra ári”. Tupã mbyjakuéra haʼe umi ánhelkuéra, ha ohechauka Tupã gobierno rembiapo rape. Satanás oipota vaʼekue “avei” oguapy “aty yvyty ári, yvate gotyo rembeʼýpe”. Pe aty haʼe pe Iglesia, ha opyta Jerusalénpe, ha upéva oĩ yvate gotyo rembeʼýpe. Oñeguapy hag̃ua peteĩ guapyha ári “yvate gotyo rembeʼýpe”, heʼise haʼeha mburuvicha yvate gotyogua. Cristo haʼe pe Añetegua Mburuvicha yvate gotyogua, haʼéva avei Mburuvicha Tupã gobierno ári. Satanás oipota vaʼekue “haʼe hag̃ua pe Yvateteguaicha”.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Peteĩ Purahéi ha Salmo Coré ra’ykuérape ĝuarã. Tuicha hína Ñandejára, ha tuichaite hag̃uáicha oñemomba’e hag̃ua ichupe ñandejára táva pegua, imarangatu yvýpe. Iporãite ijatyhápe, opa yvy ape ári vy’arã, hína Sión yvyty, yvate gotyo, mburuvicha guasu táva. Tupã ojekuaa ipalasiokuérape peteĩ ñemokañyrã ramo. Salmo 48:1–3.
The earthly representative of Satan is the bishop of Rome (the pope). In the last six verses of Daniel eleven, the final rise and fall of the pope of Rome is portrayed, and the pope is there represented as the king of the north. He is the head of the Catholic church, and the word “catholic” means universal. In order for Satan to counterfeit Christ’s two thrones (political and religious), Satan created the Catholic church for the purpose of having a worldwide religious system when he begins his personation of Christ in the last days.
Satan rembiapokue yvy arigua ha’e Roma obispo (pápa). Daniel capítulo once-pe, umi seis versíkulo pahápe, ojechauka Roma pápa paha ojehupi ha ho’a hag̃ua, ha upépe pápa ojehechauka mburuvicha yvate gotyo pegua ramo. Ha’e hína tupão katóliko akã, ha pe ñe’ẽ “katóliko” he’ise opa tetãmegua térã arapýpe guasúva. Ikatu hag̃uáicha Satan ojapo hag̃ua Cristo mokõi guapyha guasu ra’ãnga japu (polítiko ha relijióso), Satan omoheñói tupão katóliko ikatu hag̃uáicha orekóvo peteĩ sistema relijióso opa yvy ape ári oguerekóva pokatu, oñepyrũ vove ha’e Cristo-ramo ojehechauka hag̃ua umi ára pahápe.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Ko ñe’ẽme’ẽ pagãnogui ha cristianísmogui osẽ vaʼekue ogueru ‘angaipa kuimbaʼe’ ñemoheñói, marandu hag̃uãme oñemombeʼu vaʼekue oñemoĩha hag̃ua Ñandejára rehe ha ombojeguasuha ijehe hag̃ua Ñandejára ári. Pe sistema tuichaitereíva jerovia japu rehegua haʼe Satanás puʼaka rembiapokue iporãitéva—peteĩ manduʼarã iñehaʼã rehegua oguapy hag̃ua guapyha guasu ári omburuvicha hag̃ua ko yvy hiʼakã hag̃uáicha.” The Great Controversy, 50.
Satan constructed a worldwide religious system and also a worldwide political structure, for the purpose of counterfeiting the two thrones of authority that the true King of the North is seated upon. The ten kings of Revelation seventeen, with whom the whore commits fornication and rules over in the last days, represents the beast with seven heads and ten horns, that is reigned over by the woman who has BABYLON written on her forehead. In chapter seventeen the ten kings “hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” Thus, her judgment is portrayed. The three manifestations of Babylon are identifying the final fall of Babylon. The three manifestations of Rome are identifying the political structure she reigns over.
Satanás omopu’ã peteĩ sistema religioso mundial ha avei peteĩ estructura política mundial, upe propósito reheve ojapóvo peteĩ falsificación mokõive trono de autoridad-gui oguapyhápe pe verdadero Rey del Norte. Umi diez rey Apocalipsis diecisiete-pe, hendivekuéra pe kuña reko vai ombohory vaívo ha oisãmbyhyha ára pahápe, orrepresenta pe mymba orekóva siete akã ha diez hatĩ, upéva ári oisãmbyhy pe kuña oguerekóva BABILONIA jehai ipýri. Capítulo diecisiete-pe umi diez rey “odiaháta pe kuña reko vaipe, ha ojapóta chugui peteĩ ojehejareíva ha opi opytáva, ha ho’úta hikuái ho’o, ha ohapýta chupe tata reheve.” Péicha, oñemombe’u ijuicio. Umi mbohapy manifestación Babilonia rehegua ohechauka Babilonia ho’a pahaiteha. Umi mbohapy manifestación Roma rehegua ohechauka pe estructura política ha’e oisãmbyhyha.
The three angels’ messages of Revelation chapter fourteen address the final fall of modern Babylon, as does Daniel chapter eleven, verses forty-four and forty-five. Her final fall is referenced in chapter seventeen of Revelation, but it is even more specifically detailed in chapter eighteen. Daniel eleven’s portrayal of modern Babylon’s final fall, accompanied with the illustration of chapter fourteen’s three angels, and chapters seventeen and eighteen’s description of the final fall, are to be brought together, line upon line. In Daniel eleven, modern Babylon’s final fall is identified as occurring with her receiving no help.
Umi mbohapy marandu Apocalipsis kapítulo catorcepegua oñeʼẽ Babilonia moderna hoʼa paha rehe, péicha avei Daniel kapítulo once, versíkulo cuarenta y cuatro ha cuarenta y cinco. Ihoʼa paha rehe oñeñeʼẽ Apocalipsis kapítulo diecisiete-pe, ha katu oñemyesakãve hag̃ua hekopete oñemombeʼu porãve kapítulo dieciocho-pe. Daniel once ohechauka hag̃ua Babilonia moderna hoʼa paha, oñondive kapítulo catorcepegua umi mbohapy ánhel rembiapoukapy taʼãngarã ndive, ha kapítulo diecisiete ha dieciocho omombeʼúva pe hoʼa paha, ojehechajoajuvaʼerã, línea ári línea. Daniel once-pe, Babilonia moderna hoʼa paha ojehechauka oikoha ndaipóri jave avave oipytyvõva chupe.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Ha’e oñotỹta ipalásio tavernákulo umi yguasu mbytépe, pe yvyty marangatu hechapyrãitévape; upéicharõ jepe oguahẽta ipahápe, ha avave ndoipytyvõmo’ãi chupe. Daniel 11:45.
In the next verse Michael stands up and human probation closes. The verse begins by stating, “And at that time.” When modern Babylon falls, human probation closes, and she dies alone. The third angel identifies the close of probation because it identifies that the world has been divided into two classes of people, those who have the mark of the beast and those who have the seal of God. At that time, God’s wrath is poured out upon modern Babylon, and those who have accepted the mark of her authority.
Pe téra ambuépe Miguel opu’ã, ha yvypóra ñembojeporu ára oñemboty. Pe téra oñepyrũ he’ívo: “Ha upe ára jave.” Babilonia pyahu ho’a vove, yvypóra ñembojeporu ára oñemboty, ha ha’e omano ha’eño. Pe mbohapyha ánhel ohechauka pe ñembojeporu ára ñemboty, pórke ohechauka yvy tuichakue oñemboja’ohague mokõi atýpe: umi oguerekóva mymba ñaña rechaukaha, ha umi oguerekóva Tupã sellokuéra. Upe ára jave, Tupã pochy oñehẽ Babilonia pyahu ári, ha umi omoneĩ va’ekue iñautorida rechaukaha.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Ha upe ára mbohapyha osegi chupekuéra, he’ívo hatã ñe’ẽme: Oiméramo avave omomba’e pe mymba ha ta’anga, ha ogueraha imárka ijyva ári térã ipope, upe va’erã voi hoy’u Ñandejára pochy rysýi, oñohẽva’ekue jehe’a’ỹre ipochy kópape; ha oñembohasy asýta tata ha asúfrepe umi ánhel marangatu renondépe ha pe Ovecha Ra’y renondépe. Ha iñembohasy asy tatatĩ ojupíta opa ára g̃uarã; ha ndaipóri pytu’u chupekuéra ára ni pyhare, umi omomba’éva pe mymba ha ta’anga, ha oimeraẽ ogueraháva héra márka. Ko’ápe oĩ umi imarangatu kuéra arandupykuaa: ko’ápe oĩ umi oñongatúva Ñandejára mandamiénto ha Jesús jerovia. Apocalipsis 14:9–12.
In Revelation chapter eighteen, the judgment of the great whore is represented as a progressive judgment that begins at the soon-coming Sunday law, when the second voice calls God’s other flock out of Babylon. By verse twenty-one, the close of probation is marked, thus identifying a period from the soon-coming Sunday law in the United States until Michael stands up is a period of time that modern Babylon’s judgment is brought about, during a time of great persecution.
Apocalipsis kapítulo dieciocho-pe, pe kuña rekotevẽ guasu rembiguái rehegua jehusga ojehechauka peteĩ jehusga mbeguekatúpe oñepyrũva pe léi domingo oútava pya’épe guive, upérõ pe mokõiha ñe’ẽ ohenói Tupã ovecha aty ambuévape osẽ hag̃ua Babilóniagui. Pe versíkulo veintiuno peve, pe ára grásia ñemboty ojehechauka porã, upéicha rupi ojekuaauka peteĩ tiémpo pe léi domingo oútava pya’épe Estados Unidos-pe guive Michael opuʼã peve, ha upéva hína pe tiémpo oñemoañetéha Babilonia moderna jehusga, peteĩ jehasa asy guasu aja.
And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. Revelation 18:21–24.
Ha peteĩ ánhel ipokatuva ojapyhy peteĩ ita tuicháva, ita omongu’éva mba’e ryru pegua guasuicha, ha omombo yguasúpe, he’ívo: Péichaite mbaretépe oñemombo va’erã yvýre pe táva guasu Babilonia, ha ndojejuhumo’ãvéima araka’eve. Ha arpa mbopuha kuéra ñe’ẽ, ha músiko kuéra, ha mimby mbopuha kuéra, ha turu mbopuha kuéra ñe’ẽ, noñehendumo’ãvéima nde pype araka’eve; ha mba’eapohára avave, taha’e ha’éva pe hembiapo, ndojejuhumo’ãvéima nde pype; ha ita omongu’éva ñe’ẽ noñehendumo’ãvéima nde pype araka’eve; Ha aranduka rendy nohesapemo’ãvéima nde pype araka’eve; ha menda potahára ha tembireko pyahu ñe’ẽ noñehendumo’ãvéima nde pype araka’eve: nde ñemuha kuéra niko yvy arigua kuéra guasuete va’ekue; nde paje rupive niko opa tetãnguéra oñembotavy raka’e. Ha ipype ojejuhu maranduhára kuéra ruguy, ha imarangatuva kuéra ruguy, ha opa umi ojejukava’ekue yvy ape ári. Apocalipsis 18:21–24.
The casting down of the stone, the silencing of the musicians and workers, the extinguishing of the candle, the silencing of the voices of the bride and bridegroom are all expressions taken from the Old Testament that represent the close of probation.
Ita guasu oñemombo hag̃ua, purahéiha ha mba’apohára kuéra oñemokirirĩ hag̃ua, tataendy oñembogue hag̃ua, ha novia ha novioméva ñe’ẽnguéra oñemokirirĩ hag̃ua, opa ko’ãva ha’e ñe’ẽjoaju ojeguerúva Antiguo Testamento-gui, ohechaukáva ára de gracia ñemboty.
When Daniel chapter eleven, is prophetically laid upon Revelation chapters thirteen and fourteen, and then those two passages are laid upon chapters seventeen and eighteen of Revelation we find three lines of prophecy that, among other truths, represent the final fall of modern Babylon. Each of the three lines represent one of the threefold powers that lead the world to Armageddon. Daniel chapter eleven is identifying the beast (the papacy). Revelation chapters thirteen and fourteen, present the same history, but from the perspective of the false prophet (the United States). Revelation chapters seventeen and eighteen, identify the same prophetic line, but the history there represented is focused upon the dragon (the United Nations).
Daniel kapítulo once, oñemohenda vove profétikamente Apocalipsis kapítulo 13 ha 14 ári, ha upéi umi mokõi pasáhe oñemohenda Apocalipsis kapítulo 17 ha 18 ári, jajuhu mbohapy línea de profecía, umi ambue añetegua apytépe, ohechaukáva Babilonia moderna ho’a pahaiteha. Káda peteĩ umi mbohapy línea-gui orrepresenta peteĩva umi mbohapyve pokatu ogueraháva yvy tuichakue Armagedón-pe. Daniel kapítulo 11 ohechauka mba’éva pe mymba (pe papado). Apocalipsis kapítulo 13 ha 14 oikuaauka pe tembiasakue peteĩchagua, ha katu pe visión ojehecha maranduhára japu rembiasakue guive (Estados Unidos). Apocalipsis kapítulo 17 ha 18 ohechauka upe línea profética peteĩchagua, ha katu pe tembiasakue upépe ojerrepresentáva oñecentra pe dragón rehe (Naciones Unidas).
Each of the three lines begin at the time of the end in 1798. Verse forty of Daniel chapter eleven begins with the words, “And at the time of the end.” The “time of the end” in the beginning of the verse is 1798, and when the verse was fulfilled in 1989, it was also the “time of the end,” for Jesus illustrates the end with the beginning when He wishes to place His signature upon an important fact. Sister White informs us that chapter thirteen of Revelation also begins in 1798.
Mokõiha umi mbohapy línea oñepyrũ ára paha-pe ary 1798-pe. Daniel kapítulo once, versículo cuarenta oñepyrũ ko’ã ñe’ẽ reheve: “Ha ára paha-pe.” Pe “ára paha” oĩva versículo ñepyrũme ha’e 1798, ha upe versículo oñekumpli jave ary 1989-pe, upérõ avei ha’e kuri “ára paha”, Jesús ohechauka haguére pe paha pe ñepyrũ rupive oñemoĩsérõ guare Isignatúra peteĩ mba’e oimportánteva ári. Hermana White ñanemomarandu Apocalipsis kapítulo trece avei oñepyrũha ary 1798-pe.
“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.” Signs of the Times, November 1, 1899.
“Ha pe Papado, oñemonda rire chugui imbarete, ojejopy vaʼekue opytuʼu hag̃ua jeporojopygui, Juan ohecha peteĩ puʼaka pyahu osẽva hag̃ua ombojoaju hag̃ua dragón ñeʼẽ, ha omotenonde hag̃ua pe tembiapo peteĩchaite ivaíva ha ñemotĩʼỹ rehegua. Ko puʼaka, pe pahaite oñorairõtava tupaóndi ha Ñandejára léy ndive, ojejoguavaʼekue peteĩ mymbaguasu hatĩ ovecha raʼyicha hag̃ua.” Signs of the Times, 1 de noviembre de 1899.
The line of prophecy that begins in verse forty of Daniel eleven in 1798, continues until human probation closes when Michael stands up. The line of prophecy that begins in 1798, “when the Papacy, robbed of its strength, was forced to desist from persecution,” and it ends with God’s wrath being poured upon those who have accepted the “mark” of papal authority. In Revelation chapter seventeen, when the angel comes to John to show him the judgment of the papal whore, John is carried to the very end of the “wilderness,” that represents the history of the year 538 unto 1798. Spiritually placed in 1798, John records the judgment of modern Babylon, that begins with the second voice of Revelation eighteen, which announces that the papacy has filled the cup of her probationary time, and her judgment then continues until probation closes as the millstone is cast into the sea.
Pe línea profética oñepyrũva Daniel 11, versíkulo 40-pe, ary 1798-pe, osegi peve pe tiempo de gracia humana oñemboty jave Miguel opu’ãvo. Pe línea profética oñepyrũva 1798-pe, “pe Papado, ojeipe’águi ichugui imbarete, oñembopýva oheja hag̃ua pe persecución”, ha opa Ñandejára pochy oñeñohẽvo umi omoneĩva pe “marca” autoridad papal rehegua ári. Apocalipsis kapítulo 17-pe, pe ánhel ou jave Juan rendápe ohechauka hag̃ua chupe pe juicio kuña rekovevai papal rehegua, Juan ojegueraha pe “desierto” pahaite peve, orepresentáva pe tembiasakue ary 538 guive 1798 peve. Espiritualmente oñemoĩva 1798-pe, Juan ohaíra’e pe juicio Babilonia moderna rehegua, oñepyrũva Apocalipsis 18 pe ñe’ẽ mokõihápe, omoherakuãva pe papado omyenyhẽ hague pe kópa itiempo de gracia rehegua, ha upéi ijuicio osegui peve pe tiempo de gracia oñemboty, pe ita guasu molinopegua oñemombo jave mar-pe.
Line upon line, these three lines identify the final fall of modern Babylon, who has committed fornication with the kings of modern Rome. Daniel eleven is a witness of the papacy, represented as the king of the north. Revelation thirteen and fourteen is a witness of the false prophet, and chapters seventeen and eighteen witness to the role of the dragon (the ten kings). The prophetic framework employed by Future for America is based upon the three powers that lead the world to Armageddon.
Tysýi ári, koʼã mbohapy línea ohechauka Babilonia koʼag̃agua hoʼa pahaiteha, haʼe vaʼekue tekorei ombojoajúva guive umi mburuvicha guasu Roma koʼag̃agua rehegua ndive. Daniel kapítulo onceha peteĩ testigo papado rehegua, ojehechaukáva mburuvicha yvate gotyogua ramo. Apocalipsis kapítulo trece ha catorce peteĩ testigo profeta japu rehegua, ha kapítulo diecisiete ha dieciocho ohechauka dragón rembiapo (umi diez mburuvicha guasu). Pe marco profético oiporúva Future for America oñemopyenda umi mbohapy pokatu ogueraháva ko yvy pukukue Armagedón-pe.
The two witnesses of Babel and Babylon identify the prophetic characteristics of modern Babylon. Those two witnesses speak of the arrogance of a papal leader, who professes to be Christian and seats himself in the temple of God, and proclaims himself to be God. Those two witnesses also identify his final fall. The pope’s self-exaltation and final fall as represented in the three manifestations of Babylon are what establishes the vision of prophetic history.
Mokõi testígo Babel ha Babiloniagua omombeʼu Babilonia koʼag̃agua maranduʼỹrãmegua reko tee. Umi mokõi testígo oñeʼẽ peteĩ mburuvicha papálgui ijorgullósova rehe, heʼíva ijehe kristiánoha ha oguapyha Tupã róga ryepýpe, ha oñemoherakuãha ijehe Tupã ramo. Umi mokõi testígo avei omombeʼu ifallaha paha. Papa oñemombaʼeguasu ha ifallaha paha, ojehechaukaháicha Babilonia mbohapy jehechaukapýpe, upéva hína omoĩva maranduʼỹrã rembiasakue visión.
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 upe árape heta opuʼãta pe mburuvicha guasu ñemby gotyo pegua rehe; avei ne retãygua kuéra vai opuʼãta omopuʼã hag̃ua pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Ñamyasãitéta ñane ñehesa’ỹijo umi mbohapy jehechauka Babilóniagua rehe pe artíkulo oúvape.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:4–8.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãygua, ani hag̃ua peẽ peikévo iñangaipápe, ha ani hag̃ua peneresivi iñembyaikuéragui. Pórke iñangaipakuéra oguahẽ yvága peve, ha Tupã imandu'a hekojoja'ỹre. Peme'ẽ chupe avei ha'e ome'ẽ haguéicha peẽme, ha pemokõi jey chupe mokõive hembiapokuéra he'iháicha: pe kópa ha'e omyenyhẽ haguépe, pemyenyhẽ chupe mokõi jey. Mboyve ha'e omomba'eguasu hag̃uáicha ijupe, ha oiko haguéicha vy'apópe ha mborayhúpe, upéichaite peneñembyasy ha py'aro peme'ẽ chupe: pórke he'i ipy'apýpe: Aguapy che rréina ramo, ndaha'éi ajepyta hag̃ua viúda ramo, ha araka'eve ndahechamo'ãi ñembyasy. Upévare peteĩ árape outa hi'arikuéra umi iñembyai: mano, ñembyasy ha ñembyahýi; ha oñehundipaitéta tata rupive: pórke mbarete Ñandejára Tupã, pe ohusgáva chupe. Apocalipsis 18:4–8.