In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Pe mba’e ojehúva mokõive ánhel peteĩha ha mbohapyha jererekuépe, pe marandu ikatu oñembyaty pe ánhel mokõiha marandúpe.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Upéi ouju ambue ánhel, he’ívo: ¡Babylon ho’a, ho’a pe táva guasu, omokãgui opa tetãnguéra to’u hag̃ua pe vino ipochyha heko itavyrõmegua! Apocalipsis 14:8.
The second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.
Pe segundo ánhel ohechauka pe profesía orekoha mbohapy jeporu, umi ohechasevape g̃uarã. Pe segundo ánhel oikuave’ẽ hína peteĩ marandu profesía rehegua, ha upe marandu ha’e Babilonia ho’áma mokõi jevy. Ohechauka Babilóniape upe “táva guasu” ramo, ojehechaukáva capítulos diecisiete ha dieciocho-pe Babilonia Moderna ramo. Babilonia Moderna ho’áma mokõi jevy, ha iñehundi oiko hag̃ua hese, ha’e rupi omboy’u opa tetãnguérape “ita’yrasy poravokuégui osẽva iñemongakuaágui.” Iñemongakuaa ojejapo yvy arigua mburuvichakuéra ndive. Upe joaju ome’ẽ chupe pa’ũ oiporu hag̃ua umi mburuvichakuéra mbarete, umi ndive ojapo va’ekue iñemongakuaa, omotenonde hag̃ua “ipochy,” ha’éva pe persecución oguerúva Tupã rapichakuéra jerovia hag̃ua hesekuéra rehe.
Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”
Vino ha’e peteĩ doctrina, ha pe doctrina ha’e opavave tetãme ogueraha hag̃ua ho’u hag̃ua, ha’e pe doctrina japu he’íva kuarahy ñemomba’eguasu oguerutaha py’aguapy. Opavave tetã omoneĩ pe “marca” hembiapo poguýpe, ha’éva kuarahy ñemomba’eguasu, ojehechaukáva Arateĩ ñemomba’eguasúpe. Opavave tetã omoneĩ hag̃ua upe “marca” ojejapo Tetã peteĩ reko Amandayjegua pokatu rupive, ha katu upéva oiko pe ára ñorairõ ñembotuicháva oúvo ko yvy ape ári, Islam mbohapyha Aipo hag̃ua. Tetãnguéra omoneĩ pe “vino” ipochyha rehegua, oñemopyendáva peteĩ ñe’ẽme’ẽ “py’aguapy ha jerovia hag̃ua” rehe.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koʼág̃a oúpa pe ñeʼẽ haʼéva che amombeʼuhague Nueva York oñemopotĩtaha peteĩ y guasu puʼakápe? Kóva arakaʼeve ndaʼéi. Haʼe kuri, ahechávo umi óga tuichaitéva oñemopuʼãva upépe, peteĩ piso ári ambue piso, ‘Mbaʼe tembiapo vaietépa oikóta Ñandejára opuʼã vove omonguʼe vaieterei hag̃ua yvy! Upérõ oñekumplíta umi ñeʼẽ Apocalipsis 18:1–3-pe.’ Opaite pe kapítulo dieciochoha Apocalipsis rehegua haʼe peteĩ ñeʼẽ mondýi hag̃ua umi mbaʼe oútava yvy ári. Péro ndarekói tesape peteĩchaguaite mbaʼépa oútava Nueva York rehe, peteĩnte aikuaa hag̃ua, peteĩ ára umi óga guasu upépe ojeitytaha yvýre Tupã puʼaka ojere ha ojerejey rupi. Pe tesape oñemeʼẽva chéve rupive, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomi año ite ipuʼaka mbarete rehegua, ha koʼã óga aty guasu hoʼapaite vaʼerã. Oikóta umi mbaʼe ikyhyje hag̃uáva ndaikatúiva ñañemomanduʼa hag̃ua.” Review and Herald, julio 5, 1906.
The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.
Pe marandu mokõiha angakuéra rehegua oñemoñe’ẽjey 11 jasyporundy ary 2001-pe, táva guasu Nueva York pegua óga tuichakuéra oñembotyryryrõ guare Tupã po pokãnte rupive.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Pe proféta he’i: ‘Ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha ko yvy henyhẽ imimbipápe. Ha osapukái hatã peteĩ ñe’ẽ mbaretépe, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko aña-kuéra róga ramo’ (Apocalipsis 18:1, 2). Kóva hína pe marandu peteĩchagua oñeme’ẽva’ekue pe mokõiha ánhel rupive. Babilonia ho’a, ‘ha’e ombo’u haguére opa tetãnguérape pe víno, ha’éva ipochyva’ekue heko vai rehegua’ (Apocalipsis 14:8). Mba’épa upe víno?—Iporombo’éva japu. Ha’e ome’ẽ va’ekue ko yvy ape ári oikóvape peteĩ sábado japu, pe irundyha mandamiénto Sábado rendaguépe, ha ombojoapy jey pe japu Satanás peteĩhaite he’iva’ekue Evape Edénpe—pe ánga omanomba’ỹha ijehegui. Heta jejavy oúva upeichagua ha’e omyasãi mombyry ha opárupi, ‘ombo’évo tekotevẽramoguáicha yvypóra mandamiénto-kuérape’ (Mateo 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesús oñepyrũrõ guare Hembiapo público, omopotĩ pe Templo iprofanasión sacrílega-gui. Ha peteĩva umi tembiapo pahapegua Hembiapópe hína pe mokõiha ñemopotĩ Templogua. Péicha avei, pe tembiapo pahápe oñeme’ẽ hag̃uáicha pe adverténsia ko yvy tuichakuepe, ojejapo mokõi ñehenói iñambuéva umi iglésiape guarã. Pe marandu mokõiha ánhel rehegua ha’e: ‘Babylonia ho’a, ho’a pe távaguasu, pórke omboy’u opa tetãnguérape pe vínore pe ipochyva’ekue hekovai rehegua’ (Revelation 14:8). Ha pe sapukái hatãme pe marandu mbohapyha ánhel rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hag̃ua iñangaipakuérape, ha ani hag̃uáicha pehupyty umi mba’asy vai oguerekóva. Pórke iñangaipakuéra og̃uahẽ yvágape, ha Tupã imandu’a hembiapo vai rehe’ ” (Revelation 18:4, 5). Selected Messages, libro 2, 118.
Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.
Ary 11 jasypakõi 2001 araka’e ha pe léi domingo pya’e oútava Estados Unidos-pe mbytépe, Ojehechaukáva 18 pehẽngue peteĩha mbohapyha versíkulo oñekumpli, pórke pe léi domingo-pe oñepyrũ pe ñehenói osẽ hag̃ua Babilóniagui.
“Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.
“Apocalipsis 18 ohechauka pe ára oguahẽtahápe, pe mbohapyve ñe’ẽñemi ñemomarandu Apocalipsis 14:6–12-pe ojejokóramo rupi, pe iglesia oguahẽma hag̃uaite pe tekopy oje’evaʼekuépe mokõiha ánhel rehegua, ha Tupã tavayguakuéra oĩ gueteríva Babilóniape oñehenóita hag̃ua ojepeʼa hag̃ua chugui ha ani hag̃ua opyta iñemoirũme. Ko marandu hína pe pahaite oñemeʼẽtava ko yvy ape ári; ha omohuʼãta hembiapo. Umi ‘ndogueroviáiva pe añetegua, ha oñandu porãva tekojojaʼỹme’ (2 Tesalonicenses 2:12), ojehejátaramo toñandu hag̃ua mbotavypy hatã ha toguerovia peteĩ japu, upérõ pe añetegua resape ohesapéta opa umi korasõ ojepeʼa hag̃uápe oñemog̃uahẽ hag̃ua chupe, ha opa Ñandejára raʼykuéra opytáva gueteri Babilóniape ohendúta pe ñehenói: ‘Pesẽ chugui, Che retãyguakuéra’ (Apocalipsis 18:4).” The Great Controversy, 389, 390.
At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.
Pe léi dominical og̃uahẽmbotávo, umi ymagua pacto retãygua ohupytýta jejavy mbarete. Ára 11 jasyporundy 2001 guive, pe jejavy mbarete oñeñohẽ meve pe léi dominical-pe, pe marandu mokõiha ánhel rehegua oñemombe’u jey, ha pe ñemboyke he’ise ñemboyke “pe mbohapyve ñe’ẽmondo Apocalipsis catorce-pe, versículo seis guive doce peve.” Ko sentido-pe, umi mbohapy ánhel ojehechauka pe marandu mokõiha ánhel rehegua rupive. Pe marandu mokõiha ánhel rehegua ha’e: Babilonia ho’a, ho’a, ha pe marandu mokõiha ánhel rehegua oñemoĩ pe marandu peteĩha ha mbohapyha mbytépe.
The pronouncement of the first voice in Revelation chapter eighteen, is a repetition of the second angel’s message, but it represents a rejection of all three angels of Revelation fourteen. The second angel’s message represents all three messages, and it possesses the signature of Alpha and Omega, for it was proclaimed in the history of the movement of the first angel, and then will be again in the movement of the third angel. The message identifies that Babylon has twice fallen, and in this prophetic sense it is identifying a “triple application of prophecy.”
Pe ñe’ẽme’ẽ peteĩha oĩva Apocalipsis kapítulo dieciocho-pe ha’e peteĩ jeyjey pe marandu mokõiha ángel rehegua, péro upéva ohechauka peteĩ ñemboyke opaite umi mbohapy ángel Apocalipsis catorce-pegua rehe. Pe marandu mokõiha ángel rehegua ohechauka umi mbohapy marandu ha’eha peteĩnte, ha oreko pe techaukaha Alfa ha Omega, pórke ojekuaauka va’ekue pe historia-pe pe ñemongu’e pe ángel peteĩha rehegua, ha upéi ojekuaauka jeýta pe ñemongu’e pe ángel mbohapyha rehegua jave. Pe marandu ohechauka Babilonia ho’a hague mokõive, ha ko sentido profético-pe upéva ohechauka peteĩ “mbohapy jey jeporu profesía rehegua.”
The first two times Babylon fell, as represented by Babel and Babylon, represent the final fall of modern Babylon. The twofold pronouncement of Babylon’s fall is bookended by the first and last message of the three angels. The structure of the three angels possesses the signature of Alpha and Omega, for the first message is identified as the “everlasting gospel,” which by definition means it is the eternal gospel, or the same gospel message for all time. The message of the third angel is the gospel message that warns against receiving the mark of the beast, so the first message and the third message, which are the first and the last messages, are the same messages, for both are the gospel.
Mokõi ypykuéra Babilonia ho’a hague, oñetehápe Babel ha Babilonia rupive, ohechauka Babilonia pyahu arapahápe guápe ho’a pahaite hag̃ua. Babilonia ho’a hague je’e mokõi jey oñemoĩ peteĩ apýre ha ambue apýre umi mbohapy ánhel marandu peteĩha ha paha rupive. Umi mbohapy ánhel rembiapo ysaja oguereko Alpha ha Omega rechaukaha, mba’érepa pe peteĩha marandu ojehechauka “marandu porã opa’ỹva” ramo, ha upéva he’iséva, hembiapo tee rupive, ha’eha marandu porã opa ára guarã, térã pe marandu porã peteĩchagua opa ára pukukue. Pe mbohapyha ánhel marandu ha’e pe marandu porã oporomomarandúva ani hag̃ua oñemoneĩ mymba ñaña mba’e rechaukaha; upévare pe peteĩha marandu ha pe mbohapyha marandu, ha’éva pe peteĩha ha paha marandu, peteĩchagua marandu hína, mokõivéva ningo marandu porã.
Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.
Alfa ha Omega omoĩ Isyrýi “Añetegua” umi mbohapy marandu ári, pórke ñe’ẽ hebreo oñembohasáva “añetegua” ramo, omoheñói pe Ñe’ẽkuaaha Iporaetévagui ombojoajúvo peteĩha, pahaapyha ha paha letra alfabéto hebreopegua. “Pahaapy” peteĩ ta’ãnga ramo ohechauka ñepu’ã, ha mokõiha marandúpe ojekuaa Babilonia ñepu’ã, ojehechaukaháicha iñembo’e japu ha hekovaíva rupive. Oje’éma haguéicha, mokõiha marandu oguereko avei Alfa ha Omega rysýi, pórke pe marandu oñemomarandúva’ekue historia Millerita-pe oikuaaukávo huísio ñepyrũ, oñeha’ãjey pe mbohapyha ánhel rembiapópe ojekuaauka hag̃ua huísio paha.
The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”
Babel ho’a Génesis capítulo once-pe oĩva, ha’e pe ñe’ẽmombe’u peteĩha Babilonia ho’águi, ha testimónio Nimrod pu’aka rehegua ñemboyke vai rehegua oguereko pe techaukaha pe ánhel peteĩha marandu rehegua. Ojehechaukaháicha umi jehaipyre mboyveguápe, umi mbohapy marandu umi mbohapy ánhel rehegua ojejuhu avei pe ánhel peteĩhápe. Pe ánhel peteĩha marandúpe ñe’ẽjoaju “pekyhyje Tupãgui” ohechauka pe marandu peteĩha, ha ñe’ẽjoaju “peme’ẽ chupe mborayhuete” ohechauka pe ánhel mokõiha marandu. Pe marandu mbohapyha ojejuhu pe peteĩhápe, oñemoherakuãvo “og̃uahẽma ijuísio aravo.”
In Nimrod’s fall, which is the first fall of Babylon, the three steps of the three angels is also identified. It is represented by the expression “go to.”
Nimrod hoʼárõpe, ha’éva Babilonia hoʼa ypykue, ojehechauka avei umi mbohapy ánga rembiapo mbohapy jepytaso rupive. Péva ojehechauka ñe’ẽjoaju “peho” rupive.
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.
Ha opaite yvy peteĩ ñe’ẽnte ha peteĩ ayvúpe oiko. Ha ojehu, kuarahyresẽ gotyo guive oguata aja, ojuhu hag̃ua peteĩ ñu yvy pehẽngue Sinar retãme; ha upépe opyta hikuái. Ha he’i ojupe: Peju, jajapo ladríllo ha jajapy porã. Ha itá rangue oreko ladríllo, ha argamasa rangue oreko alquitrán. Ha he’i hikuái: Peju, jajapókena ñandéve peteĩ táva ha peteĩ tórre, ijyvatevehápe oguahẽ hag̃uáicha yvágape; ha jajapókena ñandéve peteĩ téra, ani hag̃ua ñañemosarambi opa yvy ape ári. Upérõ Ñandejára oguejy ohecha hag̃ua pe táva ha pe tórre, yvypóra ra’ykuéra omopu’ãva’ekue. Ha Ñandejára he’i: Péina, tavayguakuéra peteĩnte, ha opavave oreko peteĩ ñe’ẽnte; ha kóva hína oñepyrũva ojapo hag̃ua: ha ko’ágãmba, mba’eve ndojejokomo’ãi chuguikuéra opa mba’e oimo’ãva ojapo hag̃uáicha. Peju, jaguejýkena ha upépe jajopyvyro hag̃ua iñe’ẽ, ani hag̃uáicha oikuaa ojuehe ayvu. Upévare Ñandejára omosarambi chupekuéra upégui opa yvy ape ári; ha ohejarei hikuái pe táva ñemopu’ã. Upévare héra oñembohéra Babel; upépe Ñandejára ojopyvyro rupi opa yvy ñe’ẽ; ha upégui Ñandejára omosarambi chupekuéra opa yvy ape ári. Génesis 11:1–9.
The first fall of Babylon, represented as Babel, is expressed in “go to,” three times. The three angels are all represented in the first angel. Daniel chapter one also represents the first angel’s message, and as previously identified in these articles, the three-step testing process of the everlasting gospel is found in step one, when Daniel refused to eat the Babylonian diet, and chose instead to give glory to God. His first test was the test of the first angel who descended in Millerite history on August 11, 1840 with a little book, which John was commanded to eat.
Pe riremby gua Babilonia, ojehechaukáva Babel ramo, oje’e “peju”, mbohapy jey. Umi mbohapy ánhel opaite ojehechauka avei pe ánhel peteĩhárape. Daniel kapítulo peteĩ avei ohechauka pe marandu pe ánhel peteĩhára rehegua, ha, ojehechaukaháicha yma ko’ã artículope, pe proceso de prueba mbohapy jepytasópe pe evangelio opave’ỹva rehegua ojejuhu pe jepytaso peteĩhápe, Daniel ombotovévo ho’u hag̃ua pe tembi’u Babiloniagua, ha oiporavóvo upéva rangue ome’ẽ hag̃ua glória Tupãme. Ipruéva peteĩha va’ekue pe prueba pe ánhel peteĩhára rehegua, oguejýva’ekue tembiasakue Millerita-pe agosto 11, 1840-pe peteĩ lívro michĩ reheve, Juanpe oñemandáva’ekue ho’u hag̃ua.
He was then given a visual test of ten days, which demonstrated a distinction between those who ate the Babylonian diet, and those who, like Daniel, chose to eat pulse. The second test produced two classes, just as did the arrival of the second angel in 1844. That second test was followed by the test at the end of three years, where Nebuchadnezzar manifested his judgment, as represented by the arrival of the third angel on October 22, 1844.
Upéi oñeme’ẽ chupe peteĩ prueba ojehecháva pa ára pukukue, ohechaukáva peteĩ jehechakuaa mbytépe umi ho’úva tembi’u Babiloniagua ha umi, Danielicha, oiporavóva ho’u hag̃ua kumanda. Pe mokõiha prueba omoheñói mokõi aty, péicha avei ojapo haguéicha pe ángel mokõiha og̃uahẽrõ guare ary 1844-pe. Upe mokõiha prueba rire ou pe prueba mbohapy ary paha gotyo, upépe Nabucodonosor ohechauka hag̃ua ijapokue, oñerrepresentaháicha pe ángel mbohapyha og̃uahẽrõ guare 22 jasypa 1844-pe.
After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.
Pe diluvio rire, Noé oñemomarandu omopuʼã hag̃ua altar-kuéra; ha upéva ojapóvo arakaʼeve ndoikytĩvaʼerã ni noñembosakoʼívaʼerã ita-kuéra oipurúva, ni ndoipurúivaʼerã mortero ialtar-pe. Pe opuʼãva Nimrod oipuru ladrillo ha mortero, omohaʼangávo japu hag̃uáicha pe altar pe joaju ñeʼẽmeʼẽgua ojehekomboʼe vaʼekue ojepuru hag̃ua umi omyenyhẽ jeýva yvy. Pe peteĩha “go to” Nimrod testimonio-pe ohechauka peteĩ “pacto de muerte” oñemoheñóivaʼekue ñepuʼãme pe marandu peteĩha rehe. Pe mokõiha “go to” ohechauka peteĩ torre ñemopuʼã (peteĩ Iglesia) ha peteĩ táva (peteĩ Estado). Pe mokõiha “go to” Nimrod testimonio-pe haʼe vaʼekue Iglesia ha Estado joaju, ha upéva hína pe tekovai pe ángel mokõiha marandupegua. Pe mbohapyha “go to” ohechauka pe juicio omosarambi hag̃uáicha umi tavayguakuérape ha ombojeheʼa hag̃ua ñeʼẽnguéra.
The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.
Babilonia ho’a peteĩhaichaite pe ánhel peteĩha marandu, ha Babilonia ho’a mokõiha, umi mokõi jehechauka omoañetéva Babilonia ko’ág̃agua ho’a rehegua apopyrã, ohechauka hag̃ua pe ánhel mokõiha marandu. Péicha ojapo, pe Babilonia ho’a oñemoĩháicha Daniel kuatiápe ohechauka rupi peteĩ ñepyrũ ha peteĩ paha, upéicha avei pe ánhel mokõiha marandu oñe’ẽva Adventismo ñepyrũme ha ipahápe. Hermana White he’akue hesakã hag̃uáicha pe huísio oguahẽva’ekue Belshazzar ári ojejapo hague techaukarã ramo pe huísio oguahẽva’ekue Nebucodonosor ári.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babilónia mburuvicha paha guasúpe, he’iháicha peteĩ símbolo ramo iñepyrũrãvape, oukuri pe sentencia pe Ñangarekoha divínogui: ‘Nde, mburuvicha guasu,... ndéve oñeñe’ẽ: Nde rréino ojeipe’a ndehegui.’ Daniel 4:31.” Profetas y Reyes, 533.
The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.
Babilóniape mokõiha jevy ho’árõ oguereko Alpha ha Omega rembiokuatia, avei pe ángel mokõiha maranduicha. Pe rembiokuatia ojehechauka Babilonia ruvicha peteĩha ha pahaguéva ho’árupi. Nabucodonosor jeikastigo ha ho’a ojehechauka “siete tiempo” ramo, ha upéva ha’e peteĩ ñe’ẽmondo pe “siete tiempo” rehegua Levítico mokõipa poteĩme, ha pe “ñemosarambi” Nimrod jeikastígo ha ho’ápe avei ha’e peteĩ ñe’ẽmondo pe “siete tiempo” rehegua Levítico mokõipa poteĩme. Belsasar jeikastigo ha ho’a ojehechauka umi letra tata reheve ombojuajúva mokõi mil po cinco ciento veinte, upéicha avei ohechauka hag̃ua peteĩ ñe’ẽmondo pe “siete tiempo” rehegua, Levítico mokõipa poteĩme.
A “triple application of prophecy” is established by the first two witnesses that identify and establish the characteristics of the third and final fulfillment. With the three falls of Babylon, the very message that identifies the fall of Babylon, also identifies the rule which the triple application of prophecy is based upon. The first two falls of Babylon identify the prophetic characteristics of the third and final fall.
Peteĩ “aplicación triple de la profecía” oñemopyenda umi mokõi testígo peteĩha rupive, umíva ohechauka ha omopyenda hag̃ua umi característica pe cumplimiento mbohapyha ha pahaitepegua. Umi mbohapy jeity Babilonia rehegua rupive, pe mensajeite ohechaukáva Babilonia jeity, upéva avei ohechauka pe norma hi’ári oñemopyendáva pe aplicación triple de la profecía. Umi mokõi jeity peteĩha Babilonia rehegua ohechauka umi característica profética pe mbohapyha ha pahaite jeity rehegua.
The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.
Miller rembiasakue ojejapo jevy Future for America rembiasakuépe, pe letraitépe voi. Miller rembiapo rembiasakuépe, peteî ñembyaty mbojojaha rehegua, umi mba’e’apo rape William Miller oikuaa porãva ha oiporúva omoĩ hag̃ua añetegua ñemopyenda ome’ẽva’ekue chupe hag̃ua opresenta pe peteĩha ánhel marandu, ha’e va’ekue peteĩ tape rechaukaha upe rembiasakuépe. “Mbohapy jey profecía jeporu” ha’e peteĩva umi mbojojaha apytépe oñembyatýva ko’ã ára pahápe oñemopyenda hag̃ua pe añetegua ñemopyenda, upépe ojekuaaukahápe pe mbohapyha ánhel marandu.
The three manifestations of Rome, combined with the three manifestations of Babylon’s fall, are closely related, but have distinctions. The whore of Tyre, or Babylon, who commits fornication with the kings of the earth is one flesh with them, but she reigns over those kings as Jezebel reigned over king Ahab. Modern Rome is the beast of Revelation seventeen that the whore of Modern Babylon rides upon and reigns over.
Mbohapy jehechauka Roma rehegua, oñembojoajúva mbohapy jehechauka Babilonia ho’a rehegua ndive, ojoaju porãiterei, ha katu oguereko iñambueha. Tiro kuña itavyva, térã Babilonia, oikovai vaíva yvy ruvicha-kuéra ndive, oiko peteĩ so’o ramo hendivekuéra; upéicharõ jepe, ha’e ogoverna umi ruvicha-kuéra ári, Jezabel ogoverna haguéicha mburuvicha guasu Acab ári. Roma ko’ag̃agua hína pe mymba ñarõ Apocalipsis 17-pe ojehechaukáva, hi’ári pe kuña itavyva Babilonia ko’ag̃agua oguataha ha ogoverna hag̃uáicha.
We will continue this study in the next article.
Jasegíta ko estudio peteĩ artíkulo oúvape.
“Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, ‘Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar—self, property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ’s sufferings here if ye would be partakers with Him of His glory hereafter.’
Upéi che resa ojeipe’a pe glóriagui, ha cheñe’ẽmby ojejere umi hembývape oĩvape yvy ape ári. Pe ánhel he’i chupekuéra: “¿Peñemomombyrýta piko umi siete plaga pahágui? ¿Pehóta piko pe glóriape ha pevy’áta opa mba’e Tupã oguerekóva oñembosako’íva umi ohayhúvape Ichupe ha oĩva ohasa asy hag̃uáicha hesehápe? Upéicha ramo, pemano va’erã peikove hag̃ua. Peñembosako’i, peñembosako’i, peñembosako’i. Peikotevẽ peteĩ ñembosako’i tuichavéva peguerekóvagui ko’ág̃a, pe Ñandejára ára oguahẽgui, hasýva pochy reheve ha pochy atãme, omongu’i hag̃uáicha yvy ha ohundipa hag̃ua ipypegua angaipárape. Pembokuave’ẽ opa mba’e Tupãme. Peñemoĩ opa mba’e Ijapyte ári—pendejehegui, pene mba’e, ha opa mba’e—sacrificio oikovéva ramo. Oikotevẽta opa mba’e peike hag̃ua pe glóriape. Peñongatu pene rembihepykue yvágape, mamópe ndaikatúi og̃uahẽ mondaha ni tatarẽ ombyai. Peẽ peikeva’erã Cristo jehasa asýpe ko’ápe, peike hag̃ua hendive iglóriape upe rire.”
“Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ’s sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.
“Yvága ndahepýimo’ãi mba’eve, jahupyty ramo jehasa asy rupive. Tekotevẽ ñañemboyke ñandejehegui tape pukukue javeve, ñamano ñandejehegui ára ha ára, taJesús añoite tojehechauka, ha ñamotenonde meme Hembigloria ñande resa renondépe. Ahecha umi ramoite oguerovia vaekue pe añetegua oikuaataha mba’éichapa ojehasa asy Cristo rehehápe, oguerekotaha jehasa’asy haipy ha oikytĩva ohasava’erã, ikatu hag̃uáicha oñemopotĩ ha oñembosako’i jehasa asy rupive ohupyty hag̃ua Tupã oikovéva sello, ohasa hag̃ua pe ára pohýi, ohecha hag̃ua pe Mburuvicha Guasu iporãmbaitépe, ha oiko hag̃ua Tupã renondépe ha umi ánhel ipotĩ ha imarangatuetéva rovake.”
“As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ’s sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 67.
“Che ahechaháicha mba’éichapa jaiko va’erã jahupyty hag̃ua pe gloria, ha upéi ahecha mboyetépa Jesús ohasa asy va’ekue ohupyty hag̃ua ñandéve g̃uarã pe herencia iporãetereíva, ajerure ikatu hag̃uáicha jajevautisa Cristo jehasa asýpe, ani hag̃uáicha ñañemomirĩ hag̃ua umi prueba renondépe, síno jagueropu’aka hag̃ua paciencia ha vy’ápe, jaikuaágui mba’éichapa Jesús ohasa asy va’ekue ikatu hag̃uáicha ñande, Iporiahuvereko ha Ijehasa asy rupive, jajapo rico. He’i pe ánhel: ‘Peñemboyke pendejehegui; pende rape pya’e hag̃ua.’ Oĩ ñande apytépe oguerekóva ára ohupyty hag̃ua pe añetegua ha oñemotenonde hag̃ua paso a paso, ha káda paso jajapóva ome’ẽ ñandéve mbarete jajapo hag̃ua pe oúvape. Péro ko’ág̃a pe ára opaha potaitéma, ha pe ñande roaprende hag̃ua heta áño aja, ha’ekuéra oaprendéta hag̃ua mbovymi jasy aja. Ha’ekuéra avei hetaiterei oheja va’erã tapykuépe ha heta mba’e oaprende jey va’erã. Umi ndojaposemo’ãiva pe mymba marca ha ta’anga pe decreto osẽ vove, tekotevẽ oguereko ko’ág̃aite peteĩ ñe’ẽ hatã he’i hag̃ua: Nahániri, ndorohecharamomo’ãi pe mymba rembiapo omoñepyrũva.” Early Writings, 67.