William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller omopyendaʼekue imarandu maranduhára mokõi puʼakapáva omonguʼe hag̃ua ñehundi ári, haʼe hekoitépe ohechakuaa vaʼekue haʼeha Roma pagana ha Roma papal.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
«William Miller, ojeporuvo hag̃ua he’iséva hermenéutica rehegua, ohechakuaa umi pasáhe apocalíptico iñambuévape peteĩ tema ojehejeva jey jey hag̃ua, ha’éva pe ñe’ẽjora Ñandejára tavayguakuéra ha iñenemigokuéra apytépe. Iñehesa’ỹijo rupi umi pokatu omuña asýva Ñandejára tavayguakuérape opa ára pukukue, omoheñói mokõi mba’e vaiete rehegua concepto, odefiníva paganismo ramo (pe peteĩha mba’e vaiete) ohechaukáva pe mbarete omuña asýva okáguio tupaópe, ha papado ramo (pe mokõiha mba’e vaiete) ojehechaukáva pe pokatu omuña asýva tupaópe hyepýpe. Pe motivo mokõi mba’e vaiete rehegua voi ojehechauka hag̃ua hetaiteve umi interpretación profética ha’e oseguíva.» P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Adventísmo teólogo-kuéra omoneĩ pe añetegua oĩha Miller remimo’ãme marandu profético ñembojoaju rehegua mokõi pokatu ohundíva, ha’éva paganismo ha papalismo, jepe ha’ekuéra ohechakuaa ramo añoite upéva peteĩ análisis ramo historia Millerita rehegua, ha ndaha’éi peteĩ añetegua Tupã ome’ẽva’ekue chupe.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Tupã omondo i ánhel oipyso hag̃ua imba’epu peteĩ kokue ñemitỹhára korasõ ári, peteĩ ndojeroviáiva’ekue pe Biblia rehe, ogueraha hag̃ua chupe oheka hag̃ua umi profesía. Tupã ánhelkuéra oho jeýjeývo ovisitávo upe poravopyrepe, ombohape hag̃ua iñarandu ha oipe’a hag̃ua iñentendimientorã umi profesía ymaite guive iñypytũva’ekue Tupã retãygua kuérape g̃uarã. Ñepyrũrã pe joajuha añetegua rehegua oñeme’ẽ chupe, ha oguerahaha chupe ohesa’ỹijo hag̃ua peteĩ joajuha rire ambue, peve oma’ẽ hag̃ua ñemondýi porã ha mborayhu reheve Tupã Ñe’ẽ rehe. Ohecha upépe peteĩ joajuha añetegua perfékto. Upe Ñe’ẽ, ha’e yma oguereko va’ekue ndaha’éiha ñanembo’e va’ekue Tupã rupive, ko’ág̃a ojepe’a ijapysápe iporã ha imimbipa reheve. Ohecha peteĩva pe Escritura pehẽngue omyesakãha ambuépe, ha peteĩ pasáhe oñemboty ramo iñentendimientogui, ojuhu ambue hendápe pe Ñe’ẽme upe omyesakãva’ekue chupe. Ha’e oma’ẽ Tupã Ñe’ẽ marangatu rehe vy’a reheve ha peteĩ mborayhu guasu ha kyhyje marangatu pypuku reheve.” Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Imarakã yvagagua” ojehechauka hag̃ua directamente Gabriel ramo Hermana White rupive.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
“Ánhel ñe’ẽ, ‘Che ha’e Gabriel, aĩva Tupã renondépe’, ohechauka ha’e oguerekoha peteĩ tenda yvate ñemomba’eguasúpe yvágape. Oúramo guare peteĩ marandu reheve Daniel-pe, he’i: ‘Ndaipóri avave oĩva che ykére ko’ã mba’épe, ndaha’éiramo Miguel [Cristo] pene Ruvicha.’ Daniel 10:21. Gabriel rehe, pe Salvador he’i Apocalípsis-pe, he’ívo ‘Ha’e omondo ha oikuaauka iñanhel rupive hembiguái Juan-pe.’ Apocalípsis 1:1. Ha Juan-pe pe ánhel he’i: ‘Che ha’e ne irũ tembiguái ndéve guarã ha nde ryvykuéra proféta-kuéra ndive.’ Apocalípsis 22:9, R.V. Mba’e ijojaha’ỹva ñañamindu’u hag̃uáicha: pe ánhel oĩva Tupã Ra’y rapykuéri ñemomba’eguasúpe ha’e pe ojeporavóva oikuaauka hag̃ua Tupã rembiapopykuéra kuimba’e angaipa guerekohápe.” The Desire of Ages, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Tuichaite pe pensamiento: pe ángel, pe ta’ýra Ñandejára rapykuéri oĩva yvatevéva tekombo’épe ha mborayhúpe, ha’e upe ojeiporavo va’ekue oikuaauka hag̃ua Ñandejára rembipota” William Miller akãme. Ndaha’éi Gabriel añoite, síno ánhel kuéra heta va’e ombohape chupe iñentendimiento umi profesía rehegua “araka’e guive iñypytũ va’ekue Ñandejára tavayguakuérape guarã”. Gabriel ha ambue ánhel kuéra ogueraha Miller-pe Biblia rupi peteĩteĩháicha, Génesis guive tenonderã. Upévare oñembohape chupe oguahẽ hag̃ua profesía aravo ipukuvéva oĩva Bibliape, ha’éva umi “siete tiempos” (mokõi su quinientos veinte ary) Levítico veinte y seis-pe, hetave mboyve oguahẽ hag̃ua umi dos mil trescientos ára Daniel kapítulo ocho, versículo catorce-pe.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
“Upéi añeme’ẽmba’e ñembo’épe ha Tupã Ñe’ẽ jehechápe. Ajedetermina amboykévo opa che remiimo’ã raẽgua, ambojoja hag̃ua hag̃ua Tupã Ñandejára Ñe’ẽ Ñandejára Ñe’ẽ reheve ipypuku hag̃uáicha, ha asegi hag̃ua iñehesa’ỹijo peteĩ tape tekoporã ha apopyre rupive. Añepyrũ Génesis rehe, ha alee hag̃ua peteĩ téxto peteĩ téxto ári, ndajepo’i hag̃ua pya’eve pe he’iséva opa umi pehẽngue rehegua ojekuaaukapa porã meve chéve, ha péicha ndopytái chéve mba’eveichagua apañuãi umi mba’e jepiveguáramo guare térã umi ojoavy hag̃uáicha. Araka’eve ajuhúramo mba’eve iñypytũva, che jepokuaa va’ekue ha’e ambojoja hag̃ua opa umi téxto ojoajúva hese; ha CRUDEN pytyvõ rupive, ahechapa opa umi téxto Tupã Ñandejára Ñe’ẽme oĩhápe umi ñe’ẽ tenondegua ojejuhúva oimeraẽ hendápe iñypytũvape. Upéi, ame’ẽvo peteĩteĩ ñe’ẽme hembiapo tee ojapova’erã pe téxto rembipotáre, che remiandu oñondive porãramo opa umi téxto ojoajúva ndive opaite Biblia ryepýpe, upéva ndoikovéimai chéve apañuãirã. Péicha asegi va’ekue Biblia ñehesa’ỹijo, che jehecha peteĩha jave hese, mokõi ary rupi, ha añembopy’aguapyite va’ekue hese ha’eha ijehegui voi imyesakãhára. Ajuhu va’ekue, Tupã Ñandejára Ñe’ẽ mbojojávo tembiasakue reheve, opa umi profesía, peve ohupyty haguépe iñemyanyhẽ, oñemyanyhẽ hague literalhápe; ha opa umi ta’anga opaichagua, ñe’ẽjoja, ñe’ẽtechaukarã, joja, hamba’e Biblia pegua, térã ojesakã ijoaju pypukúpe voi, térã umi ñe’ẽ oñembohasaháicha upépe oñemyesakã ambue hendápe Tupã Ñandejára Ñe’ẽme, ha péicha oñemyesakã rire, oñentendeva’erã literalmente, pe ñemyesakã reheháicha. Péicha añembopy’aguapy va’ekue hese pe Biblia ha’eha añetegua ojehechaukapyréva peteĩ aty, hesakã porã ha isãsópe oñeme’ẽva, upéicha rupi pe ‘oguatáva tape rupi, taha’e itavyva jepe, natekotevẽi okañy upépe.’ …”
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
“Ohesa’ỹvove hag̃ua Tupã Ñe’ẽme, aju hag̃ua ko ñemohu’ãme: umi pokõi ára jey tetã ambuekuéra poguýpe oĩha oñepyrũ vaʼerã pe ára umi hudío ndahaʼevéima guive tetã ijeheguíva, Manasés jererahaha aja, umi aranduka aravo rechaukahára iporãvéva omoĩva ary 677 a. C. peve; umi 2300 ára oñepyrũva’erãha umi setenta semana ndive, umi aravo rechaukahára iporãvéva omoĩva ary 457 a. C. guive; ha umi 1335 ára, oñepyrũva pe jepeʼa rire pe ára haimete opa ára ojeporúva, ha oñemboʼy rire pe mbaʼe ñanembyaíva oporomboʼyke hag̃uáva, Daniel kapítulo siete versíkulo once-pe, ojehechavaʼerãha oñepyrũ hag̃ua pe papa guasu poguy mbyte guasu ñemopuʼã guive, ojeipeʼa rire umi mbaʼe vai pagano-kuéra rehegua; ha kóva, umi tembiasakuehaihára iporãvéva aikuaase hag̃ua ahechávo, oñemoĩva’erã ary 508 d. C. rupi. Oñembohapévo koʼã período profétiko opavave umi ára oñemeʼẽva reheve umi aravo rechaukahára iporãvéva omoĩva umi mbaʼe oikovaʼekue rehe, umívagui hesakã hag̃uáicha ojeipapavaʼerã, opavavevaʼekue opa oñondive, ary 1843 d. C. rupi. Péicha, ary 1818-pe, mokõi ary aja ahesaʼỹijo rire Tupã Ñe’ẽ, aju pe ñemohu’ã pohýi ha marangatúvape, ha upérõ guive rupi mokõipa po ary hag̃ua opaite mbaʼe ko ñande reko koʼág̃agua rehegua oñemohuʼãtaha…” William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Pe ñe’ẽ peteĩha oñemombe’úva rehegua omopyenda pe mba’e oñemombe’úva raẽha ha’eha pe iñimportantevéva, ha pe mba’e oñemombe’úva raẽha Apocalipsis peteĩha vore peteĩha versíkulo-pe ha’e pe marandu ñembohasaha rape Túva oipurúva ome’ẽ jave peteĩ marandu Jesúspe; ha upéi ha’e ome’ẽ imaranduhárape, ha upégui upéva ome’ẽ peteĩ profétape, ha upéva upéi ohai ha omondo umi iglésiape. Adventismo ombotove jave William Miller rembiapo ha umi mba’e oikuaaukáva, ndaha’éi ombotove hikuái iñepyrũmbykuéra añoite, ha katu avei ombotove hikuái pe marandu ñembohasaha rapeete voi ogueraháva Miller-pe iñentendimientokuéra peve, ha ombotove hikuái pe tape, ha’éva pe peteĩnte tape yvypórape guarã oikũmby hag̃ua Jesucristo Revelación, oñepe’áva mbovymi mboyve pe probation oñembotýta hag̃uáicha.
Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Míller oikuaa hag̃ua gui umi siete tiempo Levítico pegua oñepyrũ hague ary 677 a.C. Pe ary 1856 peve ndaha’éi vaʼekue Ñandejára oiporu Hiram Edson-pe ohechauka hag̃ua pe ñemosarambi umi siete tiempo rehegua ojejapo hague avei Israelgua yvategua diez tribu rehe. Ñandejára oheka kuri omongakuaa hag̃ua pe entendimiento umi siete tiempo rehegua, ojoajúvo, ha katu mombyry hag̃ua, Míller rembiakue pyendaite oguerúva pe descubrimiento pyendaite umi siete tiempo rehegua. Ha katu ary 1856-pe pe tesape omeʼẽ vaʼekue Hiram Edson oñemohuʼã mbaʼe hag̃uáicha peteĩ hendáicha, pórke pe artículo poapyha pe serie-pe oñemohuʼã James White ñeʼẽme, upérõ vaʼekue Review and Herald editor: “To be continued.” Oñemotenonde vaʼerã kuri, ha katu ndahaʼéi peteĩ mbaʼe oiko jeýva pe 11 de septiembre de 2001 rire peve, arakaʼe Ñandejára omboguata ivuévlope “tape yma guarépe” ha ipahápe pe serie de artículos ndojejapopáivape ohaívaʼekue Hiram Edson.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Ndajaikuaái ko’ág̃a pe ñe’ẽpu’ã oñepyrũ va’ekue sapy’ami rire pe tuicha ñembotavy, síno rohechaukasénte mba’éichapa, jepe Miller oñemboguata va’ekue pe “siete tiempo” Levítico mokõipa poteĩpegua gotyo, hesakã porã Ñandejára ombojegua hague pe ñehesa’ỹijo ñepyrũrã pe siete tiempo rehegua Miller oikuaa ñepyrũ va’ekue ári, ko mba’e rehegua ypykue ñehesakã rupi. Ha’e oiporavo Hiram Edson-pe, upe tembiguái peteĩteĩva upe tembiasakue guive, pe ha’e voi yma oiporavo va’ekue ome’ẽ hag̃ua pe visión Cristo oikeha pe Tenda Marangatuvetépe octubre 23, 1844-pe.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Upévare ajeporu pe teólogo adventista ñe’ẽnguéra amombe’u hag̃ua opaite Miller rembiapokue profético rape oñemopyenda hague iñentendimiéntore umi mokõi mbarete ombyaíva rehe, Daniel kuatiápe ojehechaukáva “ára ha ára pegua” ramo (paganísmo), ha upéva tapiaite ojoaju térã “jejavy” ndive térã “mba’e vai opyta hag̃uáicha”, mokõivéva ohechaukáva opaichagua aspecto pe mbarete ombyaíva papalísmo rehegua. Miller ñemohendapyre ypykue umi mbarete romano rehegua tuicha okakuaa pe tembiasakue ha’e ohechaukávagui guive.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Tupã remimboukuéra, Gabriel oike hag̃uáicha, ogueraha Miller-pe umi entendimiento ha’e opredikáva peve. Umi entendimiento oike hag̃ua umi profesía ha’e opredikáva, umi tembiapoukapy interpretación bíblica rehegua ha’e oipurúva, ha avei pe marco ohejáva chupe omohenda porã hag̃ua umi profesía. Miller-pe oñeme’ẽ pe marco ohechaukáva mokõi mbarete ombyaíva oñeñe’ẽva Daniel-pe ha’eha Roma pagana ha Roma papal. Future for America oguerahauka pe marco umi mbohapy mbarete ombyaíva rehegua: dragón, mymba ñarõ ha proféta japu.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
Ha ahecha mbohapy espíritu ky’a jukycha, osẽva dragón jurúgui, mymba vai jurúgui, ha proféta japu jurúgui. Ha umíva hína espíritu aña rehegua, ojapóva techaukaha hechapyrãva, osẽva yvy ruvichakuéra rendápe ha opa ko yvy ape ári oikóva rendápe, ombyaty hag̃ua chupekuéra ñorairõrãme upe ára guasu Tupã Ipuʼakapáva guive. Apocalipsis 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Pe tetãryrã Amérikape g̃uarã oñemopyenda Miller rembiapo ári, ha katu oho mombyryvéma pe tenda peve hembiapo ohejáva guive. Adventísmo oheja ikuádro ha ojevýma protestantísmo apóstata ha Roma teología-pe. Pe línea peteĩnte profecía rehegua oñemboguata jey Apocalipsis kuatiañe’ẽme, oñepyrũva’ekue Daniel kuatiañe’ẽme.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsis ha’e peteĩ kuatiañe’ẽ oñembotýva, ha katu avei ha’e peteĩ kuatiañe’ẽ ojepe’áva. Upépe oĩ jehai umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra hesakã porã, ndaha’éi mba’e kañymby ni ndaikatúiva oñentende. Ipype ojegueraha jey pe profecía rape peteĩchagua ojejapohaguéicha Daniel-pe. Oĩ profecíakuéra Tupã omoñe’ẽjeyva’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ chupekuéra tuicha importancia. Ñandejára ndojapojeyri umi mba’e ndorekóiva tuicha mba’eporã.” Manuscript Releases, volumen 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Míller ndaikatúi oikuaa porã pe kuatia Revelación pegua profesía-kuéra, pórke pe línea paganis-mo ha papalis-mo rehegua, ojehechakuaa mbarete hag̃uáicha Daniel-pe, oñembotuichave pe kuatia Revelación-pe oike hag̃uáicha avei pe mbarete ojopy vaíva oútava upe rire oike hag̃ua marandu profesía rembiasápe.
“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. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Paganguéra rupive, ha upéi Papado rupive, Satanás omoañete ipokatu heta siglo pukukue peteĩ ñeha’ãme oipe’a hag̃uáicha yvy ape ári Tupã testigokuéra jeroviapývape. Paganguéra ha papistakuéra omongu’e pe mismo espíritu dragón rehegua. Ojoavykuaa mante hikuái péva rehe: Papado, ojapóva gua’u oserviha Tupãme, ha’eva’ekue pe enemigo ipeligrovéva ha ipy’ahatãvéva. Romanismo rembiapo rupive, Satanás oguereko ipoguýpe ko mundo. Tupã iglesia oñemombe’úva iñembyatyha oike hag̃ua pe ñembotavýpe, ha hetave mil ary pukukue Tupã retayguakuéra ohasa asy pe dragón pochy guýpe. Ha Papado, ojepe’ávo chugui imbarete, oñembopy’aguapy jave ani hag̃ua omuña, Juan ohecha peteĩ pokatu pyahu osẽva ohupyty hag̃ua dragón ñe’ẽ, ha omotenonde hag̃ua pe tembiapo peteĩchaite ipy’ahatãva ha Tupãre oñe’ẽ vai hag̃uáicha. Ko pokatu, pe paháva opu’ãtava ñorairõme iglesia ha Tupã léi rehe, oñesimbolisa va’ekue peteĩ mymbápe hatĩ mokõiva ovecha ra’ỹicha. Umi mymba henonderãgua osẽ va’ekue yguasu guive, ko katu osẽ yvýgui, ohechaukáva tetã oñesimbolisáva pu’ã py’aguapýpe. Umi ‘mokõi hatĩ ovecha ra’ỹicha’ porãiterei ohechauka Tetã Unidos Gobierno rekotee, ojekuaaukaháicha umi mokõi iñepyrũmby teépe, Republicanismo ha Protestantismo. Ko’ã principio ha’e ñane pokatu ha ñande py’aguapy ñane retã ramo ñemimby. Umi tenonderã oikovéva América rembe’y ykére ovy’a va’ekue og̃uahẽ hague peteĩ tetã ipotĩva popery jerure ñembotuichávagui ha mburuvicha guasu poguýpe guerekose hag̃ua tyranía-gui. Oñemoĩ hikuái omopyenda hag̃ua peteĩ gobierno hi’ãva pe pyenda tuicháva ári, tekosãso civil ha jerovia rehegua rehe.”
“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 katupe ha tekotevẽháicha marandu profétikogua ta’ãngahai ohechauka peteĩ ñemoambue ko tembiapo py’aguapýpe. Pe mymba vaka ra’y hatĩichagua oñe’ẽ teju jagua ayvu reheve, ha ‘oiporu opa pu’aka pe mymba peteĩha rehegua henondépe.’ Pe profesía he’i omombe’utaha umi yvy arigua-pe ojapóvo hikuái ta’anga pe mymbápe g̃uarã, ha ‘ojapo opavave, michĩ ha tuicha, imboriahu ha ipirapire hetáva, isãsóva ha tembiguáiva, ogueraha hag̃ua peteĩ techaukaha ipo akatúape térã isyváre; ha avave ndaikatumo’ãi ojogua térã ovende, ndaha’éiramo oguerekóva pe techaukaha, térã pe mymba réra, térã héra papapy.’ Péicha Protestantísmo ojapo umi tapereko Papado rehegua rapykuéri.” Signs of the Times, 1 de noviembre de 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Miller-pe g̃uarã, pe mymba guasu yguaguigua ha yvygui oúva Apocalipsis mbohapypaapy-pe ohechauka Roma pagana, upéi katu Roma papal. Miller avei oñeha’ãkuri omoĩ hekopegua Apocalipsis pakõiha irundy-pe, péro pe ñemboguejy vai omonguera hag̃ua pe papado rehegua, Tetã peteĩ reko Amérika Joaju ha Naciones Unidas rembiapo profético, opyta va’ekue okápe pe marco divino umi ánhel kuéra ome’ẽ va’ekue ichupe. Hese g̃uarã, pe mymba guasu osẽva yvýgui Apocalipsis mbohapypaapy-pe ha’eva’ekue pe papado.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Míller ha’e pe mensahéro ojejeporútava ombogue hag̃ua pe manto Protestántismo-gua umi oje’éva protestánte po guive, umi osẽ vaʼekue pe Arapytũ Yvágagui. Pe ára umi Tetã Joaju oñe’ẽtahápe peteĩ dragónicha, republicanísmo oñemoambuévo demokrásiape ha protestántismo apóstata oñembojoajútaha pe mburuvicha reko apóstata ndive ha ombojevy pe joaju tupao ha Estado apytépe, ha’éva pe ta’ãnga papado rehegua, upéva gueteri oikótava kuri haʼe oikove jave. Upévare, haʼe oñehaʼãkuri omoĩ hag̃ua pe kuatiañeʼẽ Apocalipsis rehegua pe marco divíno ryepýpe, umi ánhel kuéra omeʼẽ vaʼekue ichupe.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Ha’e ojeporavo hag̃ua ontende pe kuaapy jehepyme’ẽ oñemoheñóiva’ekue ary 1798-pe, upe oñembotyva’ekue rire pe visión Ysyry Ulái rehegua Daniel arandukápe, capítulo ocho ha nueve. Upe oútava Américape g̃uarã va’ekue hína ontende hag̃ua pe visión Ysyry Hiddekel rehegua, Daniel capítulo diez guive doce peve, oñembotyva’ekue ary 1989-pe, upe jave, he’iháicha Daniel capítulo once, versículo cuarenta-pe, umi tetã ohechaukáva pe Unión Soviética yma guarépe oñemombopa va’ekue papado ha Estados Unidos rupive.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Pe armazón ojehechauka vaʼekue umi ánhel kuéra Future for America-pe oñemopyenda vaʼekue profecía jehechakuaa ha ijejapo hag̃ua pe contexto-pe pe mbohapy joaju rehegua: dragón, mymba ha proféta japu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Pe tesape Daniel orresivi vaʼekue Tupãgui oñemeʼẽ vaʼekue ijojahaʼỹ hag̃ua koʼã ára pahápe guarã. Umi visión haʼe ohecha vaʼekue ysyry guasu Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Sinar pegua, koʼág̃a oĩ oikóvo ñekumplimientope, ha opaite mbaʼe oñeprofetisa vaʼekue pyaʼeite oikóta.” Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Umi Millerita-kuéra opresenta vaʼekue pe marandu peteĩha ha mokõiha ánhel-gua, omombeʼúvo pe huísio ñepyrũ. Peteĩ tenonderãme hag̃ua Amerikápe ojehechauka hína pe mbohapyha ánhel marandu.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Che añotỹ, Apolos omongakuaa; ha Tupã ome'ẽ okakuaave hag̃ua. Upévare, ni pe oñotỹva ndaha’éi mba’eve, ni pe omongakuaáva; Tupã añoite, pe ome'ẽva okakuaave hag̃ua. Pe oñotỹva ha pe omongakuaáva peteĩnte hína; ha káda peteĩteĩ ohupytýta hembiapokuére he'iháicha hekovia tee. Ore niko romba'apo oñondive Tupã ndive; peẽ hína Tupã ñemitỹrenda, peẽ hína Tupã ógajejapo. Tupã gracia oñeme'ẽva chéve rupive, peteĩ arquitecto aranduicha, amoĩ ypykue, ha ambue omopu'ã hi'ári. Péro toñangareko peteĩteĩ mba'éichapa omopu'ã hi'ári. Ndikatúi avave omoĩ ambue ypykue pe oñemoĩmava rangue, ha upéva hína Jesucristo. 1 Corintios 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Reikuaauka hag̃ua hekopete mbohapyha ánhel marandu, tekotevẽ avei reikuaauka peteĩha ha mokõiha ánhel marandu, ñandejára ha’e haguére ñandéve ndaikatuiha oĩ mbohapyha peteĩha ha mokõiha’ỹre. Peteĩha ha mokõiha marandu hína pe pyenda, ha mbohapyha hína pe ita paha omohu’ãva; péro pe mbohapyha marandu araka’eve ndoñembotovéi ni ndojoavyri pe peteĩha ha mokõiha gui. Oikóramo upéva, ndaha’éi pe marandu añetegua.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. 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, 104, 105.
“Pe peteĩha ha mokõiha marandu oñeme’ẽkuri ary 1843 ha 1844-pe, ha koʼág̃a ñande jajuhu mbohapyha ñemombeʼu poguýpe; péro umi mbohapy marandu opavave gueteri oñemombeʼuvaʼerã. Koʼág̃a avei, yma guaréicha voi, tekotevẽiterei oñemoĩ jey hag̃ua umi ohekáva pe añetegua renondépe. Hai ha ñeʼẽ rupive ñamyasãi vaʼerã pe ñemombeʼu, jahechaukávo hikuái iñorden, ha umi profesía ñembojoaju oguerúva ñandéve pe mbohapyha ánhel marandu peve. Ndaikatúi oĩ mbohapyha pe peteĩha ha mokõihaʼỹre. Koʼã marandu ñameʼẽ vaʼerã ko yvy ape ári umi publicación-kuérape, ñeʼẽmondópe, jahechaukávo pe tembiasakue profesiagua rape rupi umi mbaʼe oikómava ha umi oikótava.” Selected Messages, libro 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Oĩ peteĩ ñeñangareko porãiterei historia Millerita rehe ha ñande historia rehe. Umi Millerita ha’e vaʼekue ñepyrũrã ha ñande ha’e pahaitépe. Haʼekuéra opredika ha oikove vaʼekue peteĩha ha mokõiha ánhel marandu. Ñande ñapresenta mbohapyha ánhel marandu. Iñeʼẽmondo ndokáivaʼekue gueteri (pe visión Ulái pegua) ojejuhu mokõi kapítulope Danielpe, ha ñande rehegua (pe visión Hiddekel pegua) ojejuhu mbohapy kapítulope. Haʼekuéra ohechakuaa vaʼekue peteĩha ha mokõiha mbaʼeasy, ha oikove vaʼekue mokõiha mbaʼeasy oñekumplívo ryepýpe. Ñande jahechakuaa ha jaikove mbohapyha mbaʼeasy oñekumplívo ryepýpe. Ikuádrorã profético ojeporúvaʼekue haʼe vaʼekue Roma pagana (pe dragón) ha Roma papal (pe mymba). Ñande kuádrorã profético jaiporúva haʼe Roma moderna peteĩ mymba mbohapy hendáicha.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Ñañepyrũvo ñahesa’ỹijo hag̃ua Apocalipsis kapítulo diecisiete-pe Roma papal rehegua característica, ha’éva pe poapyha oúva umi siete-gui, iporã ñahesa’ỹijo mba’épa umi Millerita-kuéra ontende va’ekue Roma rehe pe tembiasakue fundacional aja. Pe mbohapyha ánhel oguerekóta tesapeve adicional, ha upéva araka’eve ndotavy mo’ãi añetegua oñemopyenda hag̃ua.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Daniel capítulo mokõi, poapy, porundy, once ha doce ohechauka Roma, ambue pu’akakuéra apytépe. Ñamyesakã hína Roma rembiapo mokõi etapa, 1798 mboyve; pagana ha papal, Miller ojeporu hag̃uáicha maranduhára ñe’ẽngatu rehegua. Miller ha umi tenondegua ohechakuaa “nde retãygua apytégui umi mondaha” oĩva Daniel capítulo once, versículo catorce-pe, ohechauka Roma.
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 gotyopegua rehe; avei ne retãygua apohare vai oñemopuʼãta omopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Ko’ẽ versíkulo ryepýpe oĩ por lo menos mokõi punto iñimportánteva ojehechava’erã. Pe ñe’ẽ “visión” ko versíkulope ha’e peteĩva mokõi ñe’ẽ hebreo-gui oĩva Daniel lívrope ha oñembohasáva “visión” ramo. Peteĩva umi ñe’ẽ hebreo oñembohasáva “visión” ramo ha’e châzôn, ha he’ise peteĩ sueño, térã peteĩ profecía térã peteĩ visión. Pe ñe’ẽ châzôn ohechauka tembiasakue profético, térã peteĩ período de tiempo, ha ojejuhu diez jey Daniel-pe ha akóinte oñembohasa “visión” ramo.
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Ambue ñe’ẽ hebreo avei oñembohasáva “visión” ramo hína mar-eh’ ha he’ise apariencia. Pe ñe’ẽ mar-eh’ ohechauka peteĩ jecha peteĩteĩva, peteĩ punto térã ára pe’ỹme. Pe ñe’ẽ hebreo mar-eh’ ojuhu trece jey Daniel-pe ha oñembohasa “visión” ramo seis jey, irundy jey “countenance” ramo, mokõi jey “appearance” ramo ha peteĩ jey “well favored” ramo.
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Nde retãygua mondaha kuéra ohechauka Róma-pe, ha upévare Róma rehegua marandu hag̃ua profético hína pe omoañetéva pe “jehecha” profético Daniel kuatiañe’ẽme. Upévare, tuicha mba’e jaikuaa hag̃ua mba’éichapa Róma iporãite peteĩ símbolo profético ramo.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Pe lógica profética oikotevẽ pe ñe'ẽ “visión” ohechaukáva tembiasakue profética ha'eha upe “visión” peteĩchante oñeñe'ẽva Apocalipsis-pe, pórke inspiración ohechauka Daniel ha Apocalipsis ha'eha pe mismo lívro, ombojoajúva ojuehe, ogueraháva ojuehe pe perfección-pe, ha upe línea de profecía oĩva Daniel-pe oñemotenondéva Apocalipsis-pe. Umi punto oñemohenda va'ekue Espíritu de Profecía-pe oikeéma ko serie de artículos-pe, upévare ndaikemo'ãvéi jey. Amoĩta ambue punto, upe avei jaikéma va'ekue Sister White-gui. Upe punto ha'e: opaite lívro Biblia-pegua ojoaju ha opa pe lívro Apocalipsis-pe. Pe “visión” tembiasakue profética rehegua (châzôn) ojejuhúva Daniel-pe ha oñemopyenda pe tema profético Roma reheve, ohechauka pe visión tembiasakue profética rehegua opaite Biblia pukukuére. Opaite lívro Biblia-pegua ojoaju ha opa Apocalipsis-pe, ha Tupã araka'eve ndojokói ijehe. Araka'eve! Reimo'ãramo ojapohague upéicha, reikuaa vai hína peteĩ mba'e. Pe mismo ñe'ẽ hebreo (châzôn) oñembohasáta avei “visión” ramo Proverbios lívrope.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe visión’ỹme, tetãygua oñehundi; ha pe oñongatúva léi, ovy’a ha’e. Proverbios 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Upéva hína pe punto peteĩha jajepy’amongetava’erã pe versíkulo rehe. Jakomprende vai ramo Róma, upéicharõ ndaikatúi ñamopyenda pe visión historia profética rehegua. Upe mba’e añetehápe omyesakã umi jesuíta ha ambue tapicha rembiapo ojejapóva’ekue tembiasakue pukukue javeve, omoingévo teología japu hag̃ua oñehundi hag̃ua pe tema profético Róma rehegua. Jahechávo pe entendimiento fundacional Róma rehegua, tekotevẽ ñane mandu’a ko mba’ére.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Umi ojepy’apy iñe’ẽme’ẽ ñeikũmby rehe, ha ndohecháiva pe significado anticristo rehegua, katuete oñemoĩta anticristo ykére. Ko’ág̃a ndaha’éi ára ñañembojehe’a hag̃ua ko yvy arapýre. Daniel oĩ hína ilótepe ha hendápe. Daniel ha Juan profesía kuéra oikuaa porã va’erã. Ha’ekuéra ojointerpretáva ojuehe. Ome’ẽ hikuái ko yvy arapýpe añetegua opavave oikuaa va’erãva. Ko’ã profesía oĩ va’erã testígoramo ko yvy arapýpe. Iñemoañetévo ko’ã ára pahápe, ha’ekuéra voi oñemyesakãta.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Nde rehechakuaa’ỹramo pe antikristo he’iséva (Roma), rejuajúta Roma ndive, ha ko ñe’ẽmondo oĩ ñemoĩmbytépe pe contexto-pe ikatútapa térã ndaikatúi oikũmby hag̃ua Daniel ha Apocalipsis aranduka kuéra. Umi Millerita omopu’ãkuri Adventismo ñehesa’ỹijo ypykue iñepyrũrã ha’e hag̃uáicha hikuái ohechakuaa rupi Roma. Ha’ekuéra ontende va’ekue Roma ojehechauka hague mokõi mbaretépe oguerúva ñembyai, ha mokõivéva ha’e hague Roma etapa, péro ndohupytýi gueteri pe tenda histórico ohecha hag̃uáicha Roma peteĩ joaju mbohapyichagua ramo, ojehechaukaháicha Apocalipsis arandukápe. Upévare Daniel ha’e pe fundamento ojehechaukáva umi Millerita rupive ha Apocalipsis ha’e pe ita pahaite ojehechaukáva Future for America rupive. Oĩ avei ambue punto Daniel 11:14-gui roipota hag̃uáicha jahechauka.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller ha umi pionéro oikuaa vaʼekue pe taʼanga Nebucodonosor kerayvotýpe ojehechaukáva orrepresenta hague umi irundy mburuvicha guasu: Babilonia, Medo-Persia, Grecia ha Roma. Ndaikatúi hikuái ohecha mbaʼeve pe irundyha mburuvicha guasu rire, pórke oikuaa hikuái Roma papal haʼeha simplemente peteĩ mokõiha etapa Roma rehegua ha upévare pe irundyha mburuvicha guasu opa hague ary 1798-pe. Iñehesaʼỹijógui tembiasakue ári, pe techaukaha profético añoite opytáva haʼe vaʼekue Cristo Jejujey Mokõiha, upépe pe ita yvytýgui oñekytĩʼỹre ojepeʼáva ombota vaʼerã pe taʼanga pykuéra. Umi Millergua ohechakuaa vaʼekue profecía rehegua joavy Roma pagana ha Roma papal apytépe, ha katu ojejopygui omohenda hag̃ua ary 1798 Cristo jejujey rehe, ndaikatúi hikuái ohecha mombyryve umi irundy mburuvicha guasúgui.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Ñaguahẽma peteĩ ára pe Tupã rembiapo marangatu ojehechauka hag̃ua ta’angápe py rehe, pe hierro oñembojehe’a hague ñai’ũ reheve. Tupã oguereko peteĩ tavayguakuéra, peteĩ tavaygua ojeporavo pyre, ha’e kuéra discernimiento tekotevẽ oñemomarangatu, ha ndojeguerekói va’erã tekove ky’a omoĩvo cimiento ári yvyra, kapi’i seco ha takuare’ẽ. Mayma ánga jerovia hag̃ua Tupã mandamientokuéra rehe ohechakuaáta ñane jerovia rehegua mba’e ojehechakuaavéva ha’eha pe pytu’u ára sieteha. Gobierno omomba’éiramo pe pytu’u ára, Tupã omanduháicha, opytáta Tupã mbarete rehe ha pe jerovia yma oñeme’ẽ va’ekue umi marangatúpe ñemo’ãme. Péro umi estadista omopu’ãta pe pytu’u ára japu, ha ombojehe’áta ijerovia religiosa pe ñemoĩmbyrépe ko memby papado rehegua, omoĩvo yvateve pe pytu’u ára rehe Ñandejára omomarangatu ha ohovasáva, omboykévo yvypórape guarã ojehayhu hag̃uáicha, techaukaháramo Hese ha Itavayguakuéra apytépe mil generación peve. Pe iglesia rembiapokue ha estado rembiapokue ñembojehe’a ojehechauka pe hierro ha pe ñai’ũ rupive. Ko joaju omokangy opaite iglesia-kuéra mbarete. Ko mba’e, oñeme’ẽvo iglesiape estado pokatu, oguerúta ñemoñare vai. Umi kuimba’e kuéra haimete ohasa Tupã ñembyasy araka’eve hag̃uáicha. Omoĩ hikuái imbarete política-pe, ha ojoaju papado ndive. Péro oguahẽta ára Tupã okastigáta umi omboykéva’ekuépe Iley, ha hembiapo vai ojevyjeýta hi’ári kuéra voi.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Apocalipsis diecisiete ha’e pe ñemombe’u paha umi reino rehegua profecía bíblica-pe, ha upépe ojehechauka porã siete reino ho’ama hague ha pe reino poapyha ha’eha pe joaju mbohapy hendáicha Roma moderna rehegua. Pe ñe’ẽpy rehegua peteĩha umi reino profecía bíblica rehegua ha’éramo Daniel kapítulo mokoĩ, ha añetehápe upéicha ningo; upéicharõ pe ñe’ẽpy paha ojehechauka va’erã pe peteĩhague rupive. Mba’éichapa umi irundy reino Daniel kapítulo mokoĩpegua ikatu oĩ peteĩ ñe’ẽme umi poapy reino Apocalipsis diecisiete-pe?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Upévare penemanduʼákena ñañemotenondévo, umi Millerita ndaikatúi ohecha umi mbaʼe oikótava marandu hag̃uáicha ijerére ohasáva hembiasakue rire. Pe marandu haʼekuéra ontende ha omoherakuãva ombohéra Cristo Jeju Mokõiha Jeyjuha ramo pe signokuéra rapykuéri oúva tembiasakue maranduʼỹme. Péro pe Millerita kuaapy Roma rehegua, haʼéva pe símbolo omopyendáva pe visión tembiasakue marandu rehegua, ha avei Daniel kapítulo mokõi, mokõivéva haʼe ramo añetegua ypykue Millerita rehegua, mbaʼéicha ikatu koʼãva oñembojoaju umi poapy mburuvicharenda rréino ndive Apocalipsis kapítulo 17-pe?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Nde rehechakuaỹramo pe ta’anga Daniel mokõi-peguáva ha’eha peteĩ pyenda, tekotevẽnte rehecha umi ta’anga pionéro 1843 ha 1850 guápe. Mokõivéva ári ojehechauka pe ta’anga Daniel mokõihápe guare. Péicha avei iporãiterei jahechakuaa hag̃ua Ellen White he’i hague mokõivéva ta’anga ojejapo hague Tupã ñemongu’e rupive ha Ijapopyrã tee rupi.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Ahecha vaʼekuaa pe kuatiaʼaty 1843-gua ojejapo hague Ñandejára po rupive, ha ndovamoʼãivaʼerãha; umi papapykuéra oĩ hague Haʼe oipotaháicha; ha Ipo oĩ hague hiʼári ha omokañy peteĩ jejavy umi papapy apytépe, upéicha avave ndaikatúi hag̃uáicha ohecha, pe Ipo ojeipeʼa peve.” Early Writings, 74, 75.
Of the 1850 chart she stated:
Pe gráfico 1850-gua rehe he’i:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ahecha Tupã oĩ hague pe kuatia’atã ojehechaukapývape ojapóvape Hermano Nichols. Ahecha avei oĩha peteĩ profesía ko kuatia’atã rehegua la Bíblia-pe, ha ko kuatia’atã oñemoĩramo Tupã retãygua kuérape g̃uarã, ha’e porãramo peteĩvape g̃uarã, upéicha avei ambuévape g̃uarã; ha peteĩ oikotevẽrire peteĩ kuatia’atã pyahu ojejapóva tuichavéva ári, opavave oikotevẽ upéva upeichaite avei.” Manuscript Releases, volúmen 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Oĩ peteĩ ñe’ẽnga ymaite guive ko yvy arigua he’íva: “Jejavy oguereko heta tape, añetegua katu peteĩnte.” Oĩ heta jejavy opaichagua ojeporúva ani hag̃ua tapicha kuéra ohechakuaa Róma ko’ág̃agua, Apocalipsis capítulo diecisiete-pe, ha’eha pe akã poapyha, ha’éva umi siete apytégui. Peteĩ umi jejavy theologokuéra Adventismo-gua oiporúva ha’e peteĩ tembiasakue rréino-kuéra rehegua jehechauka vai. Ko’ápe nda’éi aime añe’ẽ hag̃ua Biblia profecía rréino-kuéra rehe; ko’ãva mokõi téra ojeipurúva iñambuéva. Biblia profecía rréino-kuéra oñemopyenda pe ñe’ẽ tenondegua rehe Daniel capítulo mokõi-pe, péro oĩkuri tembiasakue rréino-kuéra Babilonia mboyvegua. Ellen White hesakã porã ohechauka mávapa umi tembiasakue rréino-kuéra, péro theologokuéra Adventismo-gua ndojepy’apyri pe testimonio inspirado rehe ha omoheñói peteĩ tembiasakue rréino-kuéra joaju omokunu’ũva pe entendimiento, ani hag̃ua ojehechakuaa Róma akóinte osẽha poapyhápe ha ha’eha umi siete apytégui. Upéicharõ jepe, ha’e Róma pe omopyendáva pe visión.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Adventísmo ha protestantismo apóstata teólogo-kuéra he’i umi tembiasakue rréino ha’e hague Egipto, Asiria, Babilonia, Medo-Persia, Grecia, Roma ha upéi ambuekuéra. Hermana White ñanembo’e oĩha peteĩ mbohapyha rréino tembiasakuepe, ha upéva hikuái ojeporavo hag̃uáicha oheja hag̃uáicha okápe. ¿Oheja piko hikuái okápe upe rréino, térã oheja hikuái okápe Profecía Espíritu? Mokõivéva.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Umi tetãnguéra rembiasakue, peteĩ rire peteĩ oikupáva’ekue chupekuéra oñeme’ẽ va’ekue ára ha tenda, ohechauka hag̃ua, ndoikuaáiramo jepe ijehegui, pe añetegua ha’ekuéra voi ndoikuaáiva’ekue he’iséva, oñe’ẽ ñandéve. Káda tetãme ha káda tapichápe ko árape Tupã omoĩ peteĩ tenda Ijapopyrã guasúpe. Ko árape yvyporakuéra ha tetãnguéra ojeha’a hína pe plomada rupive pe orekóva Ipópe upe araka’eve ndojejavýiva. Opavave, ijeheguiete ojeporavóvo, odesidi hína hekove renonderã, ha Tupã omotenonde opa mba’e oñemoañete hag̃ua Ijehupytyrãnguéra.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Pe tembiasakue pe Che Hína Guasu ohechauka va’ekue Iñe’ẽme, ombojoajúvo joaju peteĩ rire peteĩ ambuéva pe cadena profética-pe, araka’eve yma guive araka’eve oútavape peve, ñanembo’e moõpa ñaimete ko árape umi ára rape’ípe, ha mba’épa ikatu ñaha’arõ pe ára oútavape. Opa mba’e profecía he’i va’ekue oiko hag̃uáicha, ko’ág̃a peve, ojehai jehapykuerépe tembiasápe, ha ikatu ñañemomba’e hag̃ua opa mba’e gueteri oútava oñekumplitaha hekopete peteĩteĩ iñordenhápe.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“Opaichagua paha opaite mburuvicharã yvy arigua oñehunditaha porã porã oñemombeʼu pe añetegua ñeʼẽme. Pe profesía oñeʼẽvaʼekuépe, Tupãgui osẽ jave pe ñeʼẽmeʼẽ paha ruvicha guasu Israel pegua paha rehe, oñemeʼẽ ko marandu: ‘Péicha heʼi Ñandejára Tupã; Eipeʼa pe akãre jeguaka, ha peipeʼa pe koróna: … pemopuʼã pe imboriahúva, ha pemomichĩ pe yvate oĩvape. Che ambojerejeyta, ambojerejeyta, ambojerejeyta, upéva: ha ndoikovéimoʼãi, pe ou meve pe imbaʼerãvaicha iporãva; ha ameʼẽta chupe.’ Ezequiel 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Pe akã rehegua ojeipe’áva Israel-gui ohasa peteĩ rire peteĩ rupi Babilonia, Medo-Persia, Grecia ha Roma rréino-kuérape. Tupã he’i: ‘Ndaha’emo’ãvéi, pe ou peve pe orekóva derecho hese; ha ame’ẽta chupe.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Upéva hi’aguĩma. Ko árape umi ára rechaukaha omombe’u porã ñaimeha ñembo’yhápe umi mba’e guasu ha ipohýiáva renondépe. Opa mba’e ñande yvy ape ári oĩ ñemyakãratĩme. Ñande resa renondépe oñehundepaitéma hína pe Salvador profesía umi mba’e oikótavare ijuvy mboyve: ‘Pehendúta ñorairõ rehegua ha ñorairõ ñehendu rehegua…. Tetã opu’ãta tetã rehe, ha mburuvicha guasu renda ambue mburuvicha guasu renda rehe: ha oĩta ñembyahýi, mba’asy vai, ha yvyryrýi, heta hendápe.’ Mateo 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ko tiempo oĩva ko’ág̃a ha’e peteĩ ára tuichaiterei mba’éva opavave oikovévape g̃uarã. Mburuvichakuéra ha estadistakuéra, kuimba’e oĩva jerovia ha pokatu renda kuérape, kuña ha kuimba’e iñarandúva opaichagua aty apytépe, omoĩ hikuái iñatención umi mba’e oikóvare ñande jerére. Ha’ekuéra oma’ẽ porã umi tetãnguéra apytépe oĩvare joaju ipohýi ha ndaipy’apytúiva rehe. Ohechakuaa hikuái pe mbarete vaietéva ojapyhýva opa mba’e yvy arigua, ha oikuaa hikuái mba’e guasu ha iporãite hag̃uáva oikótamaha—pe yvy tuichakue oĩha peteĩ apañuãi tuichaitereíva rembe’ýpe.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Umi ánhel koʼág̃a ojejokoína koʼág̃a pe ñorairõ yvytu, ani hag̃ua oipeju peve oñemomarandu hag̃ua ko múndope hiʼag̃uíva ñehundi rehe; ha peteĩ tempestad oñemboaty hína, oĩva valmis oity hag̃ua yvy ári; ha Tupã omanda vove Iñanhelkuérape toipoi umi yvytu, upéramo oĩta peteĩ ñorairõ guasuicha ndaikatumoʼãi peteĩ plúma jepe omombeʼu hag̃ua.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“La Biblia, ha la Biblia añoite, ome'ẽ peteĩ jehecha añetegua ko'ã mba'ére. Ko'ápe ojehechauka umi mba'e guasu pahápeguáva ñande yvy rembiasakuepe, umi mba'evénte oityma hína i'ãnga kuéra tenonderã, ha hi'ag̃uahẽ rendy omboryrýi hag̃ua yvy ha kuimba'e kuéra py'a ikangy hag̃ua kyhyjégui.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Ko pasáhe oguereko heta tesape ñane ára hag̃ua, ha katu pe aikuaaukaseva hína ha’e Sister White ohechauka porãha pe mburuvicharenda tembiasakuepegua oĩva’ekue Babilonia mboyve ha’eha Israel, ndaha’éi Asiria. Umi mburuvicharenda tembiasakuepegua ojeporúva teólogo-kuéra apytépe ohejarei Israel-pe peteĩ mburuvicharenda tembiasakuepegua ramo, jepe pe pokatu ha mimbipa oñemopyenda va’ekue mburuvicha guasu Salomón reign-pe, ha jepe pe inspiración rembiapokue testimonio directo Ezequiel ha Ellen White rupive he’íva Israel koróna ohasa hague Babilóniape.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Jaipuruamo ñamoĩramo pe comentario inspirado umi reino histórico rehe, jajuhúta Israel ojeipapavaʼerãha umíva apytépe. Israel, Asiria ha Egipto niko hína umi reino histórico oĩvaʼekue pe primer reino profesía bíblica guápe mboyve, upéva hína Babilonia. Upévare, pe irundyha reino “historia” pegua haʼe Babilonia, pe poha Medo-Persia, pe poteĩha Grecia, pe pokõiha Roma pagana, ha pe poapyha Roma papal, haʼéva umi siete-gui, ohechaukágui pe mokõiha fase Roma pagana rehegua. Umi reino histórico reheve, Roma papal haʼe pe poapyha, ha haʼe umi siete-gui.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Daniel sietepe, ñande rekove profético Bíblico pegua rréino kuéra ojehechauka mymbakuéra rupive. Babilonia hína pe león, upéi oúva pe oso Medo-Persia rehegua. Mbohapyha vaʼekue Grecia, pe leopardo ramo, ha upéi Roma, pe mymba “mbaʼevéicharõ ha ñemondýiva” oguerekóva “tãi hierro guigua”. Pe mymba ñemondýiva, ojoajúva Daniel mokõi taʼãngáre, hína Roma, pe irundyha rréino profecía Bíblica rehegua.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Umi Millerita-kuéra oikuaa vaʼekue pe irundyha rréinoha Roma, upévare oikuaa pe mymba vaiete rembiapo hag̃uaicha upéichaite, ha omoĩnte opaite mymba rehegua profecía rembiayhu pe irundyha rréino ári. Haʼekuéra ohechakuaa pe jehechauka Roma pagana ha Roma papal apytépe pe pasáhepe, péro ndaikatúi ohecha peteĩ poha rréino profecía bíblica-pe, pórke hekopete oiporu hikuái pe ñeʼẽpy rehegua umi rréino profecía bíblica-gua rehegua peteĩ tenda ñehaʼarõrãicha. Péro pe jehechauka umi mokõi Roma apytépe oĩ pe pasáhepe, ha upéva ñandejaheja ñahesaʼỹijo hag̃ua pe jehechauka umi mokõi Roma apytépe mokõi rréino rehegua ramo. Péro ndahaʼéi kóva pe punto jahesarekohína hese.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Upéicha he’i: Pe mymba ñarõ irundyha ha’éta pe irundyha rréino yvy ári, iñambuéva opaite rréinogui, ha ho’upáta opa yvy, opyrũmbáta hese, ha omboja’óta pezépe. Ha umi pa ñu osẽva ko rréinogui ha’e pa mburuvicha guasu opu’ãtava; ha ambue opu’ãta hapykuéri; ha’e iñambuéta umi tenondeguágui, ha omboguejýta mbohapy mburuvicha guasúpe. Ha’e oñe’ẽta ñe’ẽ guasu Yvatevéva rehe, ha ombopy’arasy ha ikane’õta Yvatevéva marangatúpe, ha oimo’ãta omoambuetaha ára ha léi; ha oñeme’ẽta ipope peteĩ ára, ha ára kuéra, ha mbyte pe ára. Ha pe huísio oguapýta, ha ojeipe’áta ichugui ipoguýpe oguerekóva, hag̃ua oñehundipa ha oñembyaipa hag̃ua ipaha peve. Daniel 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Pe irundy mburuvichaguasu Daniel mokõihápe ha’e Roma. Umi pa hũ ohechauka umi pa tetã ohechaukáva mburuvichaguasu Roma paganope, ha Roma papal oguerekómboyve ñemomba’e yvy tuichakue ári ary 538-pe, mbohapy umi mburuvichaguasúgui ojeipe’áta térã oñemondóta. Upéi pe “michĩva” “hatĩ” versíkulo poapyhápe, oguerekóva “tesa kuimba’e resaicha, ha peteĩ juru oñe’ẽva mba’e guasu rehe,” opu’ãta. Jahecháramo oĩha pa hatĩ pe irundyha mburuvichaguasúpe ha mbohapy oñeipe’a hag̃ua pe “hatĩ michĩva” omyengovia hag̃ua umi mbohapy hatĩme, upéicharõ oñeipe’áramo umi mbohapy hatĩ, opyta siete hatĩ, ha pe hatĩ michĩva ha’e pe poapyha, Roma ningo akóinte opu’ã poapyháicha ha oĩ umi siete apytépe. Heta tesakã oĩ ko kapítulope Roma rehegua mokõi fase-pe, hákatu ko’ápe roikuave’ẽnte peteĩ mokõiha testígo, profétikamente avei históricamente, Roma opu’ãha poapyha ha oĩha umi siete apytépe.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
Pe kapítulo 8-pe jajuhu pe kapítulo 7 ñemyesakãve. Ko kapítulo ojekuauka jey umi mburuvichakuéra Reino oĩva Biblia marandu profesíape, péro oheja pe peteĩha reino, Babilonia, ndaipóri hag̃ua, Daniel oguerohoryrõ guare pe visión kapítulo 8-gua, hi’aguĩeterei Babilonia paha. Pe kapítulope, Medo-Persia oñerrepresenta peteĩ ovecha mácho oguerekóva mokõi hatĩ rupive. Grecia oñerrepresenta peteĩ kavara peteĩ hatĩ reheve, upe hatĩ oñembyai ha upe hatĩ oñembyaíva guive osẽ irundy hatĩ. Upéi, peteĩ “hatĩ michĩ” ou Grecia rire, ha jey peteĩ jeýpe pe hatĩ michĩ orrepresenta Roma. Jepe Roma ndaha’éi va’ekue peteĩ ta’ýra directo Grecia imperio rehegua, pe pasáhe ohechauka pe hatĩ michĩ osẽha peteĩva umi irundy hatĩgui opu’ãva’ekue reino griegope pe peteĩha hatĩ—ohechaukáva Alejandro Magno—oñembyai rire. Roma ndaha’éi va’ekue umi griegokuéra ñemoñare, péro omoñepyrũ iñorairõ ñemongakuaa ko yvy ape ári pe tenda Grecia rehegua guive, ha upe sentido-pe, osẽkuri peteĩva umi irundy hatĩgui.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Upévare jajuhu capítulo ocho-pe peteĩ mokõiha testígo capítulo siete rehegua. Media-Persia oguereko mokõi hatĩ, Grecia oguereko peteĩ ha upéi irundyve hatĩ. Upéva omoĩ siete hatĩ Roma mboyve, pe hatĩ michĩmi osẽgui peteĩva Grecia rembireko irundy hatĩgui. Mokõi más peteĩ más irundy ojapo siete; upéi Roma, pe hatĩ michĩmi, ha’e pe ochoha ha ha’e umi siete apytégui. Iporã ojehechakuaa ko pasáhepe, pe ombojekuaáva Roma osẽha peteĩva umi hatĩ griego-kuéragui, ha’e hague peteĩva umi argumento profético tuichavéva Miller ha iñirũnguéra tembiapo rehegua ohasava’ekue ombohovái hag̃ua iñemoñare rembiasakuepe.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Umi protestánte upe tembiasakuepegua oikove’ẽ vaʼekue pe hatĩ michĩva Roma rehegua ndaikatuiha oĩ Roma, pórke pe profesía ohechauka pe hatĩ michĩva osẽ hague peteĩva umi irundy hatĩ griego-gui. Upévare, haʼekuéra oñeʼẽkuri pe hatĩ michĩva orrepresenta hag̃ua Antiochus Epiphanes-pe, haʼe niko peteĩva umi mburuvicha Seleúcida-kuéragui oseguíva tembiasakue rupi Alejandro el Grande omanóva rire, pe ñembojaʼo rire. Pe argumento Millerita rembiasakuepegua ko mbaʼe rehe tuichaiterei vaʼekue, upévare pe 1843 arapapahaʼápe oĩkuri pe argumento oñemoĩva pe ñemboʼe protestánte rehe, oñemopyendáva Daniel ohecha hague pe hatĩ michĩva osẽha peteĩva umi irundy hatĩ griego-gui ha upévare ndaikatuiha ohechauka Roma, pórke Roma ndosẽi Gréciagui. Pe argumento ohupyty opaite umi pasáhe Daniel-pe ojehechakuaahápe Roma. Pe posición protestánte oike avei hag̃ua umi “mondaha ne retãygua” Daniel 11:14-pe tekotevẽha haʼe Antiochus Epiphanes. Upévare umi Millerita omoĩ pe arapapahaʼápe, pe Hermana White heʼi hague “oñembohape hague Ñandejára po rupive ha ndojemoambuéivaʼerã,” peteĩ ñeʼẽmondo Antiochus Epiphanes rehegua ohechaukáva mbaʼérepa ndaikatúi vaʼekue haʼe upe irundyha mburuvicharenda. ¿Roma piko omopyenda pe visión tembiasakue profesía rehegua, térãpa peteĩ mburuvicha Seleúcida omanóva hetave cien ary Cristo heñoĩ mboyve orrepresenta pe puʼaka oñemboʼýva Cristo rehe pe kurusúre jejuka jave?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Pe porandu hag̃ua ko porandu ha’e: mba’érepa oñemhechauka Danielpe Róma osẽha peteĩ umi Grécia rakãgui, Róma ndaha’éiramo peteĩ ta’ýra heñóiva’ekue directamente Gréciagui? Mbohovái ha’e kóva: Róma pu’aka ñepyrũ oñepyrũ upe regiónpe yma va’ekue territorio griego, péro mba’érepa pe profesía ojehechauka péicha hag̃uáicha oheja hag̃ua upe ñembotavy?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Peteĩ jepe mbohovái, Roma oñepyrũ hague ojupi moõ guive rehechakuaa hag̃ua iñimportánsiagui ohasávo, ha’e pe mba’e kañymby Roma tapiaite osẽha poapyha ha ha’eha umi siete-gui oñembohovái Roma oñembojoajúvo Grecia retãme, ikatu hag̃uáicha oñeñongatu pe mba’e kañymby rembipota Roma ha’eha hag̃ua umi siete-gui. Pe mba’e kañymby tuichaite iñimportánte, jepe umi Millerita araka’eve ndaikatúi va’ekue ontende pe concepto oĩhague guive hikuái tembiasakue-pe. Pe añetegua opa umi ñe’ẽñemi ndaha’éi añoite pe cuadro 1843-pe, ha avei pe cuadro 1850-pe, ha’eha ta’anga umi tema rehegua oñembohovakéva directamente Tupã ñe’ẽ maranduhárape, peteĩ ñe’ẽñemi añoite oĩva omomba’eguasúva Antiochus Epiphanes ndaha’éiha pe pu’aka oñemoĩ va’ekue Cristo rehe, upéva ojapo pe ñembojuapy cuadro-pe iñimportánteiterei. ¡Mba’eichaitépa ñambyasy hag̃ua, Adventismo oheja rire heko ypykuérape, ko árape ojuhu hikuái ijehe ombo’évo Daniel 11:14 pe pu’aka ha’eha Antiochus Epiphanes ha ndaha’éi Roma! ¡Ko’ág̃a ha’ekuéra ombo’e umi Millerita oñemoĩ mbarete hese hag̃uaite peve, upévare ha’ekuéra ohechauka va’ekue pe ñorairõ pe cuadro 1843-pe!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Umi tetãnguéra tembiasakue rehegua ohechauka Róma osẽha poapyha ha oĩha umi siete apytépe. Pe “hatĩ michĩva” kapítulo siete-pe, oñe’ẽva “ñe’ẽ guasuete yvatevévagui pe Ijyvatevéva rehe”, osẽ poapyha ha oĩ umi siete apytépe. Umi hatĩ kapítulo ocho-pe ohechauka Róma osẽha poapyha ha oĩha umi siete apytépe.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
Pe artíkulo oútavape ñahesaʼỹijóta mbaʼéichapa Roma koʼag̃agua, oñerepresentáva Apocalipsis diecisiete-pe, ojupi poapyha ramo ha haʼeha umi siete-gui. Upéi jajevýta Daniel mokõi-pe ha jahechakuaáta mbaʼérepa Daniel mokõi pegua irundy reino, haʼéva pe ñemombeʼu peteĩha umi reino kuéra rehegua profecía bíblica-pe, oñemoĩ peteĩ ñeʼẽme Apocalipsis diecisiete pegua poapy reino ndive.