In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.
Pe artíkulo ohasava’ekuépe jahechakuaa umi Millerita ndaikatuihague ohecha Róma ambue mba’éicha ndaha’éiramo Róma pagána ha papal ramo, jepe ha’ekuéra ombohovái kuri umi joavy mokõivéva pu’aka apytépe. Umi Milleritápe g̃uarã, umi joavy Róma pagána ha Róma papal apytépe ndoguerúi chupekuéra oikuaa hag̃ua Róma papal ha’eha pe mburuvicha guasu poha oúva pe mburuvicha guasu irundyha, Róma pagána rire. Pe ñeñembyasy guasu rire ary 1844-pe, Hermana White ohechakuaaukávo umi mbohapy pu’aka Apocalipsis 12 ha 13-pe, pe dragón ramo kapítulo 12-pe, upéi pe papado, pe mymba osẽva yguasúgui kapítulo 13-pe, ha upe rire Tetã peteĩ reko Amérika pe mymba osẽva yvýgui ramo. Oñemoĩ rire pe pyenda, Ñandejára omyesakã pe tesape pe joaju mbohapyete rehegua, pe dragón, pe mymba ha pe maranduhára japu rehegua, ha upéva Apocalipsis kapítulo 16-pe ogueraha yvy arigua kuérape Armagedón-pe.
“The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.
“Pe línia profética ojejuhápe koʼã símbolo oñepyrũ Apocalipsis 12-pe, pe dragón ohekavaʼekue ohundi Cristo-pe iñembou rire guare. Pe dragón rehe ojeʼe haʼeha Satanás (Apocalipsis 12:9); haʼe voi omonguʼe Herodes-pe ojuka hag̃ua pe Salvador-pe. Péro Satanás rembiguái tenondegua oñorairõ haguã Cristo ha Itavayguakuéra rehe umi siglo peteĩha-kuéra jave pe Era Cristiana-pe haʼékuri pe Imperio Romano, upépe paganismo haʼéva pe religión ojeporuvéva. Upévare, pe dragón, tenonderãite, ohechauka Satanás-pe, ha mokõiha sentido-pe, haʼe peteĩ símbolo Roma pagana rehegua.”
“In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
“Pe kapítulo 13-pe (versíkulo 1–10) oñemombe’u ambue mymba, ‘jaguarete-icha’, upe mbói guasu ome’ẽva’ekue ichupe ‘ipu’aka, iguapyha, ha tuicháva pokatu.’ Ko símbolo, heta protestánte oguerovia haguéicha, orrepresenta pe papado, omyengovia va’ekue pe pu’aka, pe guapyha ha pe pokatu yma oguerekova’ekue pe Roma yma guare império. Pe mymba jaguarete-ichagua rehe oñe’ẽ kóicha: ‘Oñeme’ẽ ichupe peteĩ juru oñe’ẽ hag̃ua mba’e tuicháva ha ñe’ẽ vai Tupã rehegua…. Ha oipe’a ijuru oñe’ẽ vai hag̃ua Tupã rehe, omongy’a hag̃ua héra, Itabernákulo, ha umi oikóva yvágape. Ha oñeme’ẽ ichupe omano’õ hag̃ua marangatukuéra ndive, ha ipu’aka hag̃ua hesekuéra: ha oñeme’ẽ ichupe pokatu opa tetãnguéra, ñe’ẽnguéra ha tetãnguéra ári.’ Ko profesía, haimete peteĩchaite Daniel 7 pe michĩva hatĩ ñemombe’úicha, añetehápe ohechauka pe papado.”
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
“‘Ipu’aka oñeme’ẽ chupe opyta hag̃ua irundypa mokõi jasy.’ Ha, he’i maranduhára, ‘Ahecha peteĩ ijakãgui ku ojeherida hag̃ua omano hag̃uáicha.’ Ha jey: ‘Pe ogueraháva tapichápe ñembyaty hag̃ua, ha’e voi ohóta ñembyaty hag̃uápe: pe ojukáva kyse puku reheve, kyse puku reheve voi tekotevẽ ojejuka chupe.’ Umi irundypa mokõi jasy ha’e peteĩchaite pe ‘ára, ha ára kuéra, ha mbyte ára’ ndive, mbohapy ary ha mbyte, térã 1260 ára, Daniel 7-pe—pe aravo pukukue pe pu’aka papal ojejopy vai hag̃ua Tupã retãyguápe. Ko periodo, oje’e haguéicha umi kapítulo mboyveguápe, oñepyrũ pe papado yvateve hag̃ua, A.D. 538-pe, ha opa 1798-pe. Upérõ pe papa ojejapyhy prisionéroramo pe ehérsito francés rupive, pe pu’aka papal ohupyty iherida oporojukáva, ha pe marandu oñehendu vaekue oñemoañete: ‘Pe ogueraháva tapichápe ñembyaty hag̃uápe, ha’e voi ohóta ñembyaty hag̃uápe.’”
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.
“Ko’ág̃a oñemoinge ambue símbolo. He’i maranduhára: ‘Ahecha ambue mymba guasu osẽva yvýgui; ha oguereko mokõi hatĩ ovecha ra’yicha.’ Versículo 11. Mokõivéva, ko mymba guasu jehechauka ha mba’éichapa osẽ, ohechauka pe tetã ojehechaukáva hese iñambueha umi ojehechaukávagui umi símbolo mboyveguápe. Umi mburuvicha guasu oguerekova’ekue dominio ko yvy ape ári ojehechauka maranduhárape Daniel-pe mymba ñarõ ramo, osẽva’ekue ‘umi irundy yvágagua yvytu oñorairõvo pe mar guasu ári.’ Daniel 7:2. Apocalipsis 17-pe peteĩ ánhel omyesakã y kuéra orrepresentaha ‘tetãyguápe, aty guasúpe, tetãnguérape ha ñe’ẽnguérape.’ Apocalipsis 17:15. Yvytu kuéra ha’e peteĩ símbolo ñorairõ rehegua. Umi irundy yvágagua yvytu oñorairõva pe mar guasu ári orrepresenta umi mba’e vaieterei jejapyhy ha revolución rehegua rupive umi mburuvicharã guasu ohupyty va’ekue pokatu.”
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Ha pe mymba umi hatĩ ovecha ra’ãva rehegua ojehecha ‘osẽ ramo yvýgui.’ Upévare, oity hag̃ua ambue pokatu hag̃ua oñemopyenda, pe tetã upéicha ojehechaukáva tekotevẽ osẽ peteĩ tetãygua oiko’ỹhágui yma guive ha okakuaa mbeguekatu ha py’aguapýpe. Ndikatúi, upéicharõ, osẽ umi tetãnguéra hetaitereíva ha oñorairõva Mundo Tuja pegua apytépe — pe para guasu oporojepysóva ‘tetãnguéra, aty guasu, tetãnguéra, ha ñe’ẽnguéra’ rehe. Tekotevẽ ojeheka Kontinénte Kuarahyreikévo peguápe.”
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“Máva tetãpa pe Yvy Pyahupegua, ary 1798-pe, ojupi hína kuri pokatupe, ome'ẽvo promésa mbarete ha tuichakue rehegua, ha ogueraha yvórape oma'ẽ hag̃ua hese? Pe símbolo jehechakuaa noñemoĩri porandu hag̃uáicha. Peteĩ tetãnte, ha peteĩnte año, ombohovái ko profesía mba'ejerurépe; kóva ohechauka hesakã porãháicha Estados Unidos de América-pe. Jey jey, pe marandu, haimete umi ñe'ẽete voi pe haihára marangatu rehegua, ojeporu kuaa'ỹre kuri oradór ha historiadór rupive, oñemombe'úvo ko tetã ñepyrũ ha okakuaáva. Pe mymba ojegueru ojehecha ‘osẽvo yvýgui’; ha, umi traduktór he'iháicha, pe ñe'ẽ ko'ápe oñemoñe'ẽva ‘osẽvo’ he'ise tee ‘okakuaa térã heñói yvyramátaicha.’ Ha, jahecha haguéicha, pe tetã osẽva'erã va'erãkuri peteĩ yvýpe yma guive avave ndoikói hague. Peteĩ haihára herakuã porãva, omombe'úvo Estados Unidos ñepyrũ, oñe'ẽ ‘pe hekoñemimby isẽ hag̃ua nandiha guive’ rehe, ha he'i: ‘Ta'ãngata'i kirirĩicha rokakuaa hag̃ua peteĩ impériope.’—G. A. Townsend, The New World Compared With the Old, página 462. Peteĩ kuatiahaipyre europeo, ary 1850-pe, oñe'ẽ Estados Unidos rehe peteĩ império hechapyrãva ramo, oĩva ‘osẽ hag̃uáicha,’ ha ‘yvy kirirĩ mbytépe ára ha ára ombohetavéva ipokatu ha iñemomba'eguasu.’—The Dublin Nation. Edward Everett, peteĩ ñe'ẽme'ẽme umi Peregrino omoñepyrũva'ekue ko tetã rehegua, he'i: ‘¿Oheka ra'e hikuái peteĩ tenda mombyry, ndaivaíva iñypytũgui, ha ipyahúva ipuku hag̃uáicha, upépe pe iglesia michĩva Leyden pegua ikatu hag̃uáicha ovy'a tekosãso py'aguapy rehegua rehe? ¡Pema'ẽke umi tetã tuichaitereíva rehe, hi'ári, py'aguapy rupive, … ogueraha hague kurusu poyvi!’—Ne'ẽ oñeme'ẽva Plymouth, Massachusetts, 22 de diciembre de 1824, página 11.”
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
“‘Ha oguereko mokõi hatĩ ovecha ra’yicha.’ Umi hatĩ ovecha ra’yicha ohechauka mitãrusuha, tekopotĩ ha py’aguapy, ha porãite ohechauka hag̃ua Tetã peteĩ rekoha Estados Unidos-pe oñepresentáramo maranduhárape ‘osẽvo yvate’ ary 1798-pe. Umi exiliado cristiano peteĩha okañy va’ekue América-pe ha oheka va’ekue peteĩ tenda ñemityrã mburuvicha guasu jejopy ha pa’i kuéra ñemboyke’ỹgui apytépe oĩ heta odesidíva omopu’ã hag̃ua peteĩ tekorã ñangarekoha pyenda guasu ári, tekosãso civil ha jerovia rehegua ári. Iñe’ẽ reko ojejuhu Independencia Declaración-pe, omyesakãhápe pe añetegua guasu ‘opa kuimba’e ha kuña ojejapo peteĩcha’ ha oñeme’ẽha chupekuéra derécho ndaikatúiva ojeipe’a hag̃ua ‘tekove, sãso, ha vy’apavẽ rekávo.’ Ha pe Constitución ome’ẽ garantía tavayguakuérape isãso hag̃ua ijehegui oisãmbyhy hag̃ua, omohenda hag̃ua umi representante tetãygua poravopy rupive ojeporavóva ombohasa ha omotenonde hag̃ua umi léi. Oñeme’ẽ avei sãso jerovia rehegua, opa tapicha ikatúgui omomba’e Tupãme hekoarã conciencia he’iháicha. Republicanismo ha Protestantismo oiko tetã ñepyrũmby rekopyenda tee ramo. Ko’ã principio ha’e pe ñemimby imbareteha ha iporãveha rehegua. Umi ojejopýva ha ojeity vaíva Cristiano retãnguéra pukukue javeve oma’ẽ ko yvýre interes ha esperánsape. Hetaiterei oheka ijyvy rembe’y, ha Estados Unidos opu’ã peteĩ tenda pe yvy arigua tetãnguéra imbareteve apytépe.
“But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.
“Péro pe mymba vai ojoguáva ovecha ra’y ratĩme ‘ñe’ẽ dragónicha. Ha ojapo henondépe opaite pokatu pe mymba peteĩha rehegua, ha ombojerure yvy ha umi oikóva ipype omomba’e guasu haguã pe mymba peteĩha, pe iherída omano hag̃uáicha okuera jeývape; … he’ívo umi oikóva yvy áripe ojapo hag̃ua ta’ãnga pe mymbápe g̃uarã, pe oñeheridávape kysepukúpe ha oikovévape.’ Apocalipsis 13:11–14.” El Gran Conflicto, 438–441.
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
Pe pasáhe ohechauka umi kapítulo pakõi ha mbohapyha omombe’úha mávapa pe dragón, pe mymba, ha pe maranduhára japu, umi mbohapy pokatu Apocalipsis dieciséis-pe ogueraháva ko yvy Armagedón-pe. Umi mbohapy pokatu peteĩteĩ oguereko ikapítulo tee omombe’úva peteĩchagua tembiasakue profético. Daniel once pahápe umi seis versíkulo oñepyrũ ko ñe’ẽme: “Ha pe ára pahápe”, upéva va’ekue 1798. Upéi umi seis versíkulo ohechauka umi movimiento paha papadogua rehegua peve, Daniel doce versíkulo peteĩhápe Miguel opu’ã ha yvypóra prueba rokẽ oñemboty ha upéva omoñepyrũ umi siete plaga paha. Daniel once capítulo onceha versíkulo cuarenta y cuatro-pe, pe marandu ko aravopegua ombopochýva papadogui ha omoñepyrũva pe jejuka tuicha oikóva mboyve yvypóra prueba oñemboty, oñerrepresenta “marandu kuarahyresẽ gotyo ha yvate gotyo guive” ramo.
The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.
Pe marandu kuarahyresẽ ha yvate gotyo-gua ohechauka pe marandu ñemomarandu paha, péva niko oñemoherakuãgui mboyve Michael opu’ã hag̃ua. Ha’e hína pe mbohapyha ánhel marandu oñemoherakuãva Espíritu Santo oñehẽmbárõ aja. Daniel ohechauka pe marandu mokõive henda rehegua ramo. Pe marandu “yvate gotyo-gua” ombopochýva papadope ha’e pe marandu ohechakuaaukáva pe “mburuvicha yvate gotyo-gua” ramo pe pokatu papal, ha pe marandu “kuarahyresẽ-gua” ha’e pe marandu kuarahyresẽyguakuéra rehegua, upéva hína Islam. Añetehápe, oguereko avei ambue he’iséva iñimportánteva, ha katu kuarahyresẽ ha’e peteĩ ta’anga Islam rehegua, ha pe anticristo ha’e pe añetegua Mburuvicha Yvate Gotyo-gua japu hag̃uáicha oñemoĩva. Pe mbohapyha ánhel marandu, omomarandúva ani hag̃ua ojehupyty pe yvate gotyo-gua mburuvicha marka (pe mymba marka), omomarandu avei Islam oinupãtaha pe puntope pe tekoaña kópa henyhẽmbaitéma jave Estados Unidos-pe g̃uarã, ha Estados Unidos omyenyhẽ hekoaña kópa pe léi domingope.
Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.
Apocalipsis trece, oñepyrũvo versíkulo once-gui ha upéi tenonderã, omombe’u pe profétika rembiasakue peteĩchaguaite, ha avei oñepyrũ pe ára paha-pe, ary 1798-pe.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.
“Mávapa tetã Pyahu Yvýpe oĩva ary 1798-pe opuʼãva poder-pe, omeʼẽvo promésa mbarete ha tuichakue rehegua, ha ogueraháva yvóra atención? Pe símbolo jeiporu ndohejái mbaʼeveichagua porandu. Peteĩ tetã, ha peteĩnte, ombohovái ko profecía remimombeʼupy; ohechauka hesakã hag̃uáicha Tetã peteĩ reko Amérikagua Joaju rehe.” The Great Controversy, 440.
The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.
Pe tembiasakue profético oñembohape Apocalipsis trece, versículo once guive dieciocho peve, peteĩchaite oñembohapeháicha Daniel once, versículo cuarenta guive cuarenta y cinco peve. Oiko haguéicha umi versículo Daniel-pe, Estados Unidos rembiapo rehegua mombe’u opa pe gracia ñemboty reheve, Estados Unidos ombohapévo yvórape omoneĩ hag̃ua pe mymba marka. Upéi, oiko haguéicha Daniel once-pe, pe marandu ko aravopegua oñepresenta capítulo catorce-pe. Ha’e peteĩchaite estructura mokõive pasáhepe, peteĩnte jepivegua iñambuehápe: Daniel versículo-kuéra omombe’u hína umi actividad papal rehegua, ha Apocalipsis trece ohechauka Estados Unidos rembiaporã. Umi mokõi línea rupive jajuhu Apocalipsis capítulo diecisiete omoingeha pe tembiasakue peteĩchagua, ha katu omomba’eguasuve pe dragón rembiapo, ojehechaukáva diez mburuvicha guasu ramo, ha’ekuéra niko Naciones Unidas. Umi mbohapy capítulo oñehesa’ỹijóva, línea ári línea, ohechauka pe dragón, pe mymba ha pe proféta japu rembiapo, ha capítulo dieciséis-pe ko’ãva ogueraha yvórape Armagedón-pe; upévare iñimportánte Juan oikuaauka ñandéve capítulo diecisiete oñepyrũ jave, peteĩva umi ánhel apytégui, umi oñohẽ va’ekue umi siete plaga pahague, ouha he’i hag̃ua Juan-pe pe Roma kuña rekovai ñehusga rehegua.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Ha ou peteĩ umi siete ánhelgui, pe oguerekóva umi siete kópa, ha oñeʼẽ chendive heʼívo chéve: Eju koʼápe; ahechaukáta ndéve pe jehusgakue pe kuña reko vaígua guasu rehe, pe oguapýva heta y ári; hendive umi mburuvicha guasu yvy arigua oporomoakãratĩ, ha umi oikóva yvy ape ári okaʼu pe vino osẽva heko vaígui. Apocalipsis 17:1, 2.
With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.
Miller-guakuéra ndive pe asunto vaʼekue Roma pagána ha Roma papal rehegua, ha katu ipahápe pe asunto haʼe pe joaju mbohapy hendáicha. Oiko haguéicha imombeʼu porãme umi mbohapy mbarete capítulo doce ha trece-pe, upéicha avei haʼe omombeʼu porã pe kuña capítulo diecisiete-pegua haʼeha papado.
“The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Kuña [Babilonia] Apocalipsis 17-pe oñemombe’uha oĩha ‘oñemonde pytãũ ha pytã mbarete reheve, ha oñembojegua hag̃ua óro, ita hepyetereíva ha pérola reheve, oguerekóva ipope peteĩ kópa óroguigua henyhẽva mba’e hag̃ua ñaña ha ky’a reheve: …ha ijakã rehe ojehai va’ekue peteĩ téra, “Ñemimby, Babilonia Guasu, tekovai kuñanguéra sy.” He’i maranduhára: “Ahecha kuri pe kuña oka’uha umi imarangatúva ruguy rehe, ha Jesús mártir-kuéra ruguy rehe.” Avei oje’e Babilonia ha’eha ‘upe táva guasu, oisãmbyhýva yvy ruvicha guasu kuéra ári.’ Apocalipsis 17:4–6, 18. Pe pokatu, hetaeterei sa’arykuéra aja omombaretéva ipoguýpe mburuvicha guasu kuéra Cristiandadgua rehe despotikamente, ha’e Roma.” The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Upéicharõ, araka’e piko oñepyrũ pe tembiasakue profético ojehechaukáva capítulo diecisiete-pe?
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Upéicha che rerahaha Espíritupe desiértope; ha ahecha peteĩ kuña oguapyha peteĩ mymba pytãmbýva ári, henyhẽva téra kuéra ñemongaraíva rehegua, oguerekóva siete akã ha diez hatĩ. Ha pe kuña oĩ ñemonde pytãũ ha pytãme, ha oñembojegua óro reheve, ita hepyetereíva ha perla kuéra reheve, oguerekóvo ipope peteĩ kópa óroguigua henyhẽva mba’e jeguaru ha imarangatu’ỹva hekovai rehegua. Ha ijakã renondépe oĩ peteĩ téra ojehaíva: MISTERIO, BABILONIA GUASU, TEKOVEVAIKUÉRA SY HA YVY ARIGUA JEJEGUARU KUÉRA SY. Ha ahecha pe kuña oka’uha umi imarangatúva ruguy rehe, ha Jesús mártir kuéra ruguy rehe; ha ahechávo chupe, ajepy’amongetaiterei mba’éichapa upéva. Apocalipsis 17:3–6.
In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.
Ani hag̃ua Juan ohecha pe kuñáme, profétikamente ojegueraha chupe pe desiértope, upe Juan voi ohechauka vaʼekuéma mokõi testígo ndive, apocalipsis capítulo 12-pe, umi mil doscientos sesenta ary de gobierno papal ramo.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Ha pe kuña okañy desiértope, upépe oguereko peteĩ tenda Tupã ombosako'íva chupe g̃uarã, ikatu hag̃uáicha oñangareko hese hikuái upépe mil mokõi sa'y ary ha sesenta ára pukukue.... Ha upe kuñáme oñeme'ẽ mokõi pepo peteĩ taguato guasu rehegua, ikatu hag̃uáicha oveve desiértope, hendápe, upépe oñemongakuaa hag̃ua chupe peteĩ ára, ha ára-kuéra, ha mbyte ára pukukue, mbói rovagui. Apocalipsis 12:6, 14.
John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.
Juan oñembohasámi profétikamente pe desiérto pehẽngue ára-pe, ha katu pe versíkulo mbohapy guive tenonderãme he’i porãite moõpa umi mil doscientos sesenta ary ryepýpe Juan oñembohasáva’ekue, pe kuña niko oĩmava’ekue oka’u hag̃uáicha pe tuguy ñembojere reheve, ha ha’e ojeherómava’ekue voi “tekoreíva sy”. Juan oñembohasámi pe desiérto pehẽngue ára pahápe, pe kuña o’u haguérema pe tuguy ñembojere rehegua ha umi tupão protestánte ojevymamava’ekue hína hendápe ha oiko imembykuñanguéra ramo, pe árape ha’e ojekuaaukágui “tekoreíva sy” ramo. Ha’e orekóma va’ekue imembykuñanguéra. Juan testimónio kapítulo diecisiete-pe oñepyrũ 1798-pe, upéicha avei pe tembiasakue profétika peteĩchagua ohechaukáva pe mymba Daniel once-pe ha pe maranduhára japu Apocalipsis trece-pe.
Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.
Oĩháicha avei ambue mokõi línea ndive, capítulo diecisiete oñemohu’ã vove, capítulo dieciocho upéi omombe’úma pe marandu upe aravopegua. Mbohapy línea profética, peteĩteĩ pe joaju mbohapývape g̃uarã. Opavave ojehechauka peteĩcha pe estructura histórica ári oñepyrũva 1798-pe ha osegíva pe gracia ñemohu’ã peve, ha opavave mbohapy omomba’eguasu pe marandu paha ñe’ẽmondýiva.
Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.
Habacuc Rembipyrã oñe’ẽ Apocalipsis diecisiete rehe hetave mba’e reheve ha ipypuku hag̃uáicha, upévare ko’ág̃a ahasáta pe ñe’ẽnga pe capítulo ohechaukávape poapy tetãnguéra profecía bíblica pegua.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Koʼápe oĩ pe akã iñarandúva. Umi siete akã haʼe siete yvyty, hiʼári pe kuña oguapy. Ha oĩ siete mburuvicha guasu: po oityma, peteĩ oĩ, ha ambue gueteri ndoúi; ha oguahẽ vove, sapyʼami opytavaʼerã. Ha pe mymba ñarõ oĩvaʼekue, ha koʼág̃a ndaipóri, upéva voi hína pe ochoha, ha osẽ umi sietegui, ha ohóta ñehundipápe. Apocalipsis 17:9–11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Daniel he'i Nabucodonosorpe: “Nde hína ko akã órogui guigua.”
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Ha opa rupi oikove yvypóra ra’ykuéra, mymba ñupegua ha guyra yvágagui ome’ẽ nde pópe, ha nde moĩ mburuvicha opa umíva ári. Nde hína ko akã óropegua. Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Daniel avei he'i Nabucodonosórpe: “Nde, mburuvicha guasu, nde hína mburuvichakuéra ruvicha.”
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.
Nde, mburuvicha guasu, nde hína peteĩ rréi umi rréi apytépe; yvágagui Tupã ome'ẽgui ndéve peteĩ rréino, pokatu, mbarete ha tekomimbipa. Daniel 2:37.
Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.
Nabucodonosor va’ekue pe “akã” ha ha’e va’ekue peteĩ mburuvicha guasu, ha’e ha avei peteĩ mburuvicha guasu umi mburuvicha guasu apytépe, pórke ombohechauka pe tenondegua umi tetãnguéra apytégui ta’ãnga ohechaukáva. Nabucodonosor va’ekue pe mburuvicha guasu ojehechaukáva óro rupive, ha ambue tetãnguéra ha mburuvicha guasu-kuéra ojehechaukáta ambue itakuéra rupive pe ta’ãngape, ha katu Nabucodonosor tenonde ypy, upévare ha’e pe mburuvicha guasu umi mburuvicha guasu apytépe. Ambue nivel, ko’ág̃a ndajajepy’apymo’ãi hese, ha’e pe Babilonia rréino ohechaukaha pe rréino ohekáva ojapo hag̃ua peteĩ Cristo ra’ãnga japu, ha Cristo ha’e pe añetegua Mburuvicha Guasu umi mburuvicha guasu apytépe.
In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.
Isaías testimonio oñepyrũ hag̃uáicha umi profesía mokõi mil po ciento mokõipa ary rehegua (Levítico veintiséis-pegua siete tiempos), Isaías ohechauka mburuvichakuérape akãramo.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta y cinco áño ryepýpe Efraín oñembyai hag̃uáicha ndaiporimo’ãi hag̃ua tetã ramo. Ha Efraín akã hína Samaria, ha Samaria akã hína Remalías ra’y. Ndapejeroviáiramo, añetehápe ndapeñemopyendamo’ãi. Isaías 7:7, 8.
Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.
Isaías oñemoĩnte ohechauka hag̃ua pe ñepyrũrã umi mokõi período de tiempo mokõi mil quinientos veinte ary peve rehegua, ojejapóva pe reino yvategua Samaria rehe ha pe reino yvýpeguágui Judá rehe; ha ojapóvo upéva omoinge mokõi testígo ohechaukáva pe táva guasu peteĩ tetãmegua ha’eha iñakã, ha pe mburuvicha guasu ha’eha pe táva guasu akã. Peteĩ “akã” ha’e peteĩ mburuvicha guasu ha peteĩ reino. Pe Revelación-pe, upe línea de profecía oñemomba’e jey Daniel-peguáicha.
Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.
Upévare, Juanpe ojegueraha jave ary 1798-pe ha oñemoĩ jave henondépe pe enigma ohechaukáva oĩha siete “akã”, ha’e ohechakuaa upéva he’iseha oĩha siete rréino. Upéi oñembo’e chupe cinco umi akã térã rréino-gui ho’áma hague. Ary 1798-pe pe poha rréino marandu-profético Bíblico rehegua ramoitéma ho’a, ohupytývo peteĩ ai omanohague-icha, upe rire jepe oñemonguerátava.
John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.
Juan, oĩva pe ára paha rembe’y rembiasakuepe ary 1798-pe, avei oñemombe’u chupe peteĩ akãgui “oĩha”. Pe sexto reino marandu profético bíblicogua oñepyrũkuri 1798-pe; upévare, Juan oñegueraha ramo proféticamente 1798-pe, pe reino upérõ oĩva ha’e Estados Unidos, ha avei oñemomarandu chupe pe séptimo reino gueteriha tenonderã 1798-gui, ndoguahẽi gueteri haguére. Pe séptimo reino gueteri tenonderãva 1798-gui ha’e Naciones Unidas, ojehechaukáva pa’ẽ mburuvicha guasu rupive, ha ha’e Apocalipsis diecisiete ñe’ẽmbyry. Péro oĩ avei peteĩ octavo, ha’éva umi siete apytégui. Roma tapiaite osẽ octavo ramo ha ha’e umi siete apytégui.
There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.
Oĩ heta mba’e oje’éva capítulo diecisiete rehegua, ha katu roñemomba’e mante hína umi poapy reino profecía bíblica pegua ojehechaukáva capítulo diecisiete-pe, ikatu hag̃uáicha jahecha mba’éichapa pe ñehesa’ỹijo Millerita rehegua irundy reino rehe oñembojoja pe poapy reino Apocalipsis diecisiete peguándi.
We will address this in the next article.
Rombohováta ko mbaʼe rehe pe artíkulo oúvape.