The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Pe porandu hag̃uáta ko artíkulope ha’e mba’éichapa pe ñe’ẽ ypyete ojejapóva profecía Bíblica pegua rréino rehe Daniel kapítulo mokõihápe oñemoĩ porã pe ñe’ẽ pahaite ojejapóva profecía Bíblica pegua rréino rehe Apocalipsis diecisietepe. Aime hag̃ua che remiandu amoĩ hag̃ua porandu mbohapy mba’épa añetehápe ojehechauka Nebucodonosor ra’ãngápe ha umi pionéro posición rehe, ha’ekuéra rembiasakue ohechaukaha pe ára pe ita ojapiha pe ta’ãngápe ipy rehe.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Sy White ohechauka ñahendu hague pe punto ikatuhápe he’i hag̃ua “Tupã rembiapo marangatúva ojejapo hag̃ua ta’ãnga py rehe, pe iñakãratĩva oñembojehe’áva ñai’ũ ipiru’ỹre ndive”, ha upéva reheve omyesakãve chupe “tupao rembiapokue ha Estado rembiapokue ñembojehe’a.”
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Oguahẽma peteĩ ára peve Tupã rembiapo marangatu ojehechauka hag̃ua ta’anga py rehe, upépe pe kuarepotiatã oñembojehe’áva ñai’ũ reheve. Tupã oguereko peteĩ tavayguakuéra, peteĩ tetã oiporavopyre, umi kuaapy oikotevẽva oñemomarangatu hag̃ua, ha ndohupytyiva’erã ky’a omoĩvo pe fundamento ári yvyra, kapi’i secopyre ha takuare’ẽ. Mayma ánga ojeroviapýva Tupã mandamiéntore ohecháta ñande jerovia mba’e ohechauka hag̃uáva ha’eha pe sábado ára 7ha. Pe gobernación omomba’éramo pe sábado he’iháicha Tupã omanda, opytáta Tupã mbaretépe ha oñemo’ã hag̃ua pe jerovia yma oñeme’ẽva’ekue umi imarangatúvape. Péro umi karai Estadopegua omopu’ãta pe sábado japu, ha ombojehe’áta hikuái ijeroovia reheve ko ta’ýra papado guigua ñembojerovia rehegua ñongatu, omoĩvo yvateve pe sábado rehegui Ñandejára omomarangatu ha ohovasava’ekue, omboykévo yvypórape guarã oñeñongatu hag̃ua marangatúpe, techaukaha hag̃ua Chugui ha Itavayguakuéra apytépe mil generación peve. Pe ñembojehe’a iglesia rembiapo politikagua ha estado rembiapo politikagua rehegua ojehechauka pe kuarepotiatã ha pe ñai’ũ rupive. Ko joaju omokangypa umi iglesia-kuéra mbarete. Ko mba’e, oñeme’ẽvo iglesiápe Estado pokatu, oguerúta mba’e vai. Yvypóra kuéra haimete ohasáma Tupã py’aguasu hag̃ua chupekuéra rehegua límite. Hikuái omoĩ ijyvatẽ hag̃ua ipoder políticare, ha ojoajúma papado ndive. Péro oguahẽta ára Tupã okastigátahápe umi omboykéva’ekue Iley, ha hembiapo vai ojevýta hi’arikuéra voi.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Pe ára jahupytyvo ñaguahẽhápe, Ñandejára rembiapo marangatu oñembojehe’ávo tupao rembiapo ha Estado rembiapo ndive, upéva peteĩ ára pukukue oñemotenondéva ñemombe’u. Ha’e he’i upe ñembojehe’a “omokangypa opaite tupaokuéra pokatu,” ha “oguerúta ivaíva apopyrã,” ha avei “og̃uahẽta ára Ñandejára okastigata hag̃ua umi omboykete va’ekuépe I Léi.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Tupão ha Estado rehegua ñembojehe’a omokangýva umi tupãópe oguerekoha peteĩ techaukaha Pergamo pegua, upépe pe joaju tupãorã rembiapo ha mburuvicha reko rembiapo rehegua ohechauka pe jehekýi oúva mboyve pe kuimba’e angaipa rehegua ojehechauka hag̃ua. Pergamo ha pe mburuvicha guasu ohechaukáva pe ñemoĩ peteĩ ñe’ẽme cristianismo ha ta’ãnga ñemomba’e apytépe oiko pe irundyha mburuvichaguasupe Daniel mokõi-pe. Upéva ñemoĩ peteĩ ñe’ẽme ojehechauka Daniel mokõi-pe pe ñe’ẽ “ñai’ũ” jeporu rupive.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Nde, che rréi, rehecha vaʼekue, ha péina peteĩ taʼanga guasu. Ko taʼanga guasu, hendy porãiterei ha omimbi hag̃uaicha, oĩ vaʼekue nde renondépe; ha hete raʼanga ipyahýi ha ñemondýiva. Ko taʼanga akãva vaʼekue óro potĩgui, ipytiʼa ha ijyva kuéra plátagui, hyeguasu ha ikuʼa kuéra brónsegui, Ipy kuéra fiérrogui, ipy rehegua katu peteĩ hendápe fiérro ha ambue hendápe ñaiʼũgui. Rehecha vaʼekue peve peteĩ ita oñekytĩha poʼỹre, ha upéva oinupã pe taʼanga ipy rehe, umi fiérro ha ñaiʼũgui vaʼekuépe, ha ombyaipaite chupe. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Daniel remimbykue osegívo aja, ndahaʼevéima “ñaiʼũ”, síno oiko kyʼa térã “ñaiʼũ tuju”.
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Ha rehecha haguére umi py ha umi kuã py rehegua, peteĩ parte ñai’ũ ñembyapoha ña’ẽmegua, ha ambue parte fiérro, pe reino oĩta oñemboja’óva; upéicharõ jepe, ipype oĩta fiérro mbaretekue, rehecha haguére pe fiérro oñembojehe’a hague ñai’ũ ñakỹ reheve. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Yvy ñemopotĩ vaekue, upe alfaréro ñai’ũ, oñemoambue ñai’ũ tuju rehe. Tupã hína pe Alfaréro Divíno ha Hembiapo araka’eve ndaha’éi ñai’ũ tuju rehegua.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Ha koʼág̃a, Ñandejára, nde hína ore Ru; ore niko ñaiʼũ, ha nde ore japohára; ha opavave ore ningo ne po rembiapokue. Isaías 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
Roma pagána rembiasakuepe, Esmirna tupao ha’e va’ekue ñai potĩ. Pérgamo rembiasakuepe, ha’éva pe irundyha mburuvichaguasu Daniel mokõihápe, pe ñai oñemoambue ñai tuju rehe. Pe oñemombe’u raẽva pe pasajépe simple “ñai” ramo, ha upéi “kambuchi apoha ñai” ramo, oñemoambue “ñai tuju” ramo, pe ñemyesakã oho jave tenonderãme. Pérgamope ojejapo upe ñemoambue ombosako’i hag̃ua tape Tiatírape ĝuarã, térã Roma papálpe ĝuarã. Pe ñemoambue “ñai” guive “ñai tuju” peve ha’e pe jeguejy, ombosako’íva tape Tiatírape ĝuarã, upéva Pablo omombe’u “pe jeguejy raẽ” ramo 2 Tesalonicenses-pe.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Umi Millerita-kuéra ndaikatúi ohecha mombyryve Roma pe irundyha rréino-gui ha oha’arõ Cristo Jeju Mokõiha ha’e hag̃ua pe mba’e oikótava profétikamente upe rire, pe ita oinupãva ta’ãnga pykuéra niko orrepresenta Cristo Jeju Mokõiha. Péro, ¿Cristo omoĩ piko peteĩ rréino ary 1798-pe? Ha’e añetehápe oike pe Tenda Marangatuetereívape 22 de octubre de 1844-pe, ohupyty hag̃ua peteĩ rréino, péro, ¿upe jave piko oñemopyenda kuri?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Pe ñembohovái peteĩha umi mokõi porandu apytégui ha’e Cristo ndomoñepyrũi hague Ijypa’ỹva Reino ary 1798-pe. Pe mokõiha porandu, Cristo omoñepyrũpa térãpa’ỹ Ijypa’ỹva Reino 22 jasypa 1844-pe, upéva avei nahániri.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
¿Oñemopuʼãpa rakaʼe peteĩ rréino Roma pagána tiémpope? Aporandu kóva pórke umi pionéro oikuaa vaʼekue pe irundyha rréino haʼeha mokõive Roma pagána ha papál, upéva omombeʼúva 1798ha pe irundyha rréino pahápe, amo Cristo omopuʼãta hag̃ua peteĩ rréino opaʼỹva. Péro pe lívro Apocalipsis omombeʼu irundy rréino oúva Roma pagána rire.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Daniél mokõi-pe pe irundyha mburuvichaguasu hierro-gui ohechauka añónte Róma pagana, ha pe compromiso Constantino rehegua ojehechauka pe ñai’ũ oñemoambuévo ñai’ũ ky’a hag̃ua, ¿Cristo piko omopyenda peteĩ reino upe tembiasakue-pe? Pe mbohovái ha’e heẽ. Kurusu ári, ha’éva Pérgamo rembiasakue, ndaha’éi Tiatira, Cristo omopyenda Hembiguái “gracia” rehegua. Oñemopyenda kuri peteĩ reino opa’ỹva kurusu ári, ha pe trono upe reino rehegua ohechaukaramo peteĩ tróno oñemopyendátava ama pyahu pahápe. Pe tróno ama pyahu paha rehegua ohechauka Hembiguái “gloria” rehegua.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Pe marandu umi disípulo ome'ẽ vaʼekue Ñandejára rérape oĩkuri hekopete opa mbaʼépe, ha umi mbaʼe ojehupyty hag̃ua hesekuéra ohechaukáva oiko hína kuri upe jave voi. “Oguahẽma pe ára, ha Ñandejára rréino hiʼag̃uíma”, upéva vaʼekue hína imarandu. Oñemohuʼãvo “pe ára” — umi sesenta y nueve semána Daniel 9-pe, ohupyty vaʼerãva pe Mesías-pe, “Pe Oñemoĩ porãmbyrévape” — Cristo orresivíkuri pe Espíritu unción, Juan omongarai rire ichupe Jordánpe. Ha pe “rréino Ñandejára rehegua” haʼekuéra heʼi vaʼekue hiʼag̃uimaha oñemopyenda vaʼekue Cristo mano rupive. Ko rréino ndahaʼéi, oñemboʼévo chupekuéra oguerovia hag̃uaicha, peteĩ mburuvicharenda yvy arigua. Ndaipóri avei haʼéva upe rréino oútava amo gotyove, omanóvaʼỹva, oñemopyendátava vove “pe rréino ha pe pokatu, ha pe tuichaite pe rréino rehegua opa ára yvága guýpe, oñemeʼẽta pe pueblo umi imarangatúva Yvatetegua pegua-pe”; upe rréino opaʼỹva, ipype “opa tembiapoukapy ombaʼapóta ha iñeʼẽrendúta Ichupe.” Daniel 7:27. Ojeipuruháicha Biblia-pe, ñeʼẽjoaju “rréino Ñandejára rehegua” ojepuru oñembohéra hag̃ua mokõivéva: pe rréino gracia rehegua ha pe rréino gloria rehegua. Pe rréino gracia rehegua ojehechauka Pablo rupive pe kuatiañeʼẽ Hebreos-pe. Ohechaukávo Cristo-pe, pe ñane rendápe oñemboʼéva poriahuverekópe, ha “oikuaáva ñane mbaʼasykue rupi oñandúva ñande kangy”, pe apóstol heʼi: “Ñañemboja hag̃ua upévare pyʼaguasúpe pe gracia guapyhápe, jahupyty hag̃uáicha poriahuvereko, ha jajuhu gracia.” Hebreos 4:15, 16. Pe guapyha gracia rehegua ohechauka pe rréino gracia rehegua; guapyha oĩ hag̃ua niko tekotevẽ oĩ avei peteĩ rréino. Heta ijapópe hag̃ua Jesús oipuru pe ñeʼẽjoaju “yvágapegua rréino” oñembohéra hag̃ua pe tembiapo gracia divina rehegua ojapóva yvypóra korasõnguéra rehe.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
Upéicha rupi pe tróno de gloria ohechauka pe rréino de gloria; ha ko rréino rehe oñeñe’ẽ pe Salvador ñe’ẽme: “Oúvo yvypóra Ra’y Iglóriape, ha opa umi ánhel marangatu hendive, upérõ oguapýta Hae pe Iglória tróno ári: ha henondépe oñembyatýta opa tetãnguéra.” Mateo 25:31, 32. Ko rréino gueteri oúta tenonderãme. Noñemopyendamo’ãi Cristo jeju mokõiháme peve.
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.
“Pe grásia rréino oñemoñepyrũ pya’eite yvypóra ho’águi rire, oñembosako’írõ guare peteĩ apoukapy pe ñemoñesãso hag̃ua umi hembiapo vai orekóva ñemoñare. Upérõ oikóma Ñandejára rembipotápe ha Iñepromésa rupi; ha jerovia rupive, yvyporakuéra ikatu va’ekue oiko ipoguýpe. Upéicharõ jepe, ndoñemoañetéi añetehápe Cristo omano mboyve. Pe Salvador jepe, oike rirema Hembiaporã yvy ariguápe, ikangy ha ikane’õva yvyporakuéra atã ha aguyje’ỹgui, ikatu kuri ojevy pe sacrificio Calvariopegua-gui. Getsemaníme pe mba’asy ryru oryrýi Ipópe. Upérõ jepe ikatu kuri omokã pe tuguytyryrýi Isyváguigui ha oheja umi hembiapo vai orekóva ñemoñare toñehundi iñañakuérape. Péicha ojapo rire, ndaikatumo’ãi va’ekue oĩ ñemoñesãso yvyporakuéra ho’ápe guarã. Ha pe Salvador ome’ẽvo hekove, ha ipehẽngue paha rehe osapukái: ‘Oñemohu’ãma’, upérõ pe ñemoñesãso apoukapy ñemoañete ojehechakuaa porã. Pe prometido ñesalvasión oñeme’ẽ va’ekue pe mokõi angaipávape Edénpe ojehechakuaa ha oñembopeteĩ. Pe grásia rréino, ymave oikóva Ñandejára ñepromésa rupi, upérõ oñemoĩ añetehápe.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Cristo omoheñói peteĩ reino opave’ỹva Roma pagana rembiasakue proféticope, ndaha’éi Roma papal paha-pe. Avei omoheñói IReino de Gloria IJeju Mokõiháme, ha upéva oguereko ipype pe ama pahague rembiasakue, araka’e pe Islam irundy yvytu oñemosãsõramo.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Oky ára pahápe og̃uahẽta umi ipotĩva ári—upéicharõ opavave ohupytýta peichaite yma guaréicha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Opoi umi irundy ánhel ojepoity, Cristo omopyendáta Ijára guasu. Avave ndohupytýi pe ama paha riregua ndahaʼéiramo umi ojapóva opa ikatúva guive. Cristo ñanepytyvõséta. Opavave ikatu vaʼekue ñande puʼakávo Tupã gracia rupive, Jesús ruguy rupi. Opa yvága ojesareko ko tembiapóre. Umi ánhel ojesareko avei.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Ojejepoi umi irundy yvytu, Cristo omopyenda Ijoguaha. Mokõivéva ama pytã pyharegua ha umi irundy yvytu jeheja ohechauka tembiapo ohóvo mbeguekatúpe, ha mokõivéva ndaha’éi peteĩ aravo térã ára peteĩteĩme oikóva año. Umi irundy yvytu ohechauka Islam-pe.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju ipochyva ojepytaséva isãsógui ha pya’e hag̃ua ohasapa hag̃ua opa ko yvy ape ári, oguerúvo ñehundi ha ñemano hape.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Ropytáta piko oke peve pe mundo opave’ỹvagui? ¿Ropytáta piko ñañembotavy ha ro’ysã ha ñamano vaicha? ¡Toikóke, ore tupao-kuérape, Tupã Espíritu ha i-pytu ojepytu’úva Itavayguakuérape, ikatu hag̃uáicha opu’ã hag̃ua ipy rehe ha toikove! Tekotevẽ jahecha pe tape ha’eha po’í ha pe okẽ hasyha jaike hag̃ua. Ha ñañasa vove pe okẽ hasýva rupi, ipe’a ndorekói límite.” Manuscript Releases, volume 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Umi ánhel ojoko pe kavaju pochy Islámgui, ohekátava ojepe’a hag̃uáicha, ogueraháva ñemano ha ñehundi hape rupi, upe ára pukukuepe Ñandejára Espíritu oñehẽhápe Ñandejára retayguakuéra ári. Upéi ha’ekuéra opu’ã hikuái ipy ári ha oikove. Ñandejára Espíritu oñehẽ mboyve hesekuéra, Ñandejára retayguakuéra omanomba’epyréicha hína, pe Espíritu pytu rupi niko ojapo chupekuéra opu’ã hag̃ua ha oikove hag̃ua. Hermana White he’ívo ko’ág̃a jahupytyma hague peteĩ ára, ta’anga pykuéra, ojehe’áva itápe hierro reheve ha ñai’ũ reheve, ohechauka hag̃ua tupao ha Estado joaju, upe ama pahague ñehẽ guasu gueteri oĩ kuri tenonderãme.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky rire paha oguejy va’erã Tupã tavayguakuéra ári. Peteĩ ánhel ipu’akapáva oguejy va’erã yvágagui, ha opaite yvy henyhẽmba va’erã iñemimbipa reheve.” Review and Herald, 21 de abril de 1891.
There are two voices in Revelation eighteen.
Oĩ mokõi ñe'ẽ Apocalipsis dieciocho-pe.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Oñepyrũvo Jesús hembiapo opavavépe guarã, omopotĩ Tupaópe iprofanasión sacrílega-gui. Ha umi tembiapo paha apytépe oĩ kuri pe mokõiha jey oñemopotĩva Tupaópe. Upéicha avei, pe tembiapo pahápe oñeme’ẽ hag̃ua marandu ñe’ẽmondo ko yvy ape ári, ojejapo mokõi ñehenói iñambuéva umi iglésia-kuérape.” Selected Messages, book 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Pe ñe’ẽ peteĩha ha’e peteĩ ñehenói omombáy hag̃ua Tupã retãyguápe, ha pe ñe’ẽ mokõiha ha’e pe ñehenói omombáy hag̃ua Tupã ra’ykuéra ambuévape, oĩva gueteri Babilóniape.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Oĩ peteĩ mundo oñenóva tekovaípe, ñembotavýpe ha jejavýpe, pe mano kuarahy’ãme voi,—oke, oke. Mávapa oñandu hína ánga rembyasy hag̃ua omombáy chupekuéra? Mbaʼe ñeʼẽpa ikatu ohupyty chupekuéra? Che apytuʼũ ogueraha chéve tenonderãme, pe techaukaha oñemeʼẽtahápe: ‘Péina pe Novio ou; pesẽ pehuguã hag̃ua Chupe.’ Ha oĩta umi ombotardéta vaʼekue ohupyty hag̃ua pe aséite omyenyhẽjey hag̃ua ilámpara-kuéra, ha ijapytekue reheve oikuaáta hikuái pe tekokatu, pe aséite ohechauka hag̃uáicha, ndaikatuiha oñembohasa ambuepe.” Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Pe pasáhepe ojejapo mokõi porandu. Mávapa oñandúva ánga rembyasy omombáy hag̃ua chupekuéra? Mbaʼe ñeʼẽpa ikatu oguahẽ chupekuéra?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
Pe “ñe’ẽ” omombáyva ko yvy ape ári ha’e pe mokõiha ñe’ẽ Revelación capítulo 18-pe, ohenóiva Tupã aty ambue ovechakuéra osẽ hag̃ua Babilóniagui. Mokõivéva, Tupã tavaygua ha ko yvy arigua, tekotevẽ oñemombáy Pyhare Mbyte Sapy’a rupi, ha upéva niko ambue ta’anga añónte pe ama pahápegua rehegua.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
¿Oĩpa ra’e pe Millerita-kuéra heko hag̃uáicha ohechakuaa hag̃ua, pe irundyha mburuvicharenda árape Cristo omoñepyrũtaha peteĩ rréino opa’ỹva? Heẽ.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Ha’e omoĩ porã Ijypytyvõ renda “grásia” rehe kurusupe, upéva oiko aja pe irundyha mburuvicha guasu rembiasakuepe, he’i haguéicha marandu py’aguasu Bíbliahygua. Upéva ha’e Roma pagána. Daniel mokoĩme, ojehechaukápa upe ñemomombyry oúva tenonderã pe tupao Tiatíra mboyve? Héẽ, pe ñai’ũ ohechaukáva Ñandejára retãyguakuérape ojere ñai’ũgui ñai’ũ tuju rehe. Upéicharõ, moõpa oĩ Tiatíra pe ta’ãngápe? térãpa añetehápe oĩ pe ta’ãngápe? Ojehechauka pe ta’ãngápe, ha Nabucodonosor omyesakã upe añetegua og̃uahẽvo ijyvatevévape iñembotuicha jejopy ha iñarrogánsia rehe Daniel irundyhápe.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Pe mburuvicha guasu oñe’ẽ ha he’i: “¿Ndaha’éi piko kóva Babilonia guasu, che amopu’ãva mburuvicha guasu rógarã, che pu’aka mbarete rupive, ha che sãmbyhyha jeguasurã?” Daniel 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Mbegue michĩmi, Nabucodonosor ojehusgáta rire mokõi sua po ciento ha mokõi ára oikove hag̃ua ñu mymbaháicha, ohechauka iñembotuicha porandu rupi pe porandu: ndaha’éi piko ha’e omopu’ãva pe reino ha’éva Babilonia Guasu? Pe kuña reko vai Apocalipsis diecisiete-pe oguereko ojehaíva iñakã renondépe: “MISTERIO, BABILONIA LA GRANDE, LA MADRE DE LAS RAMERAS Y DE LAS ABOMINACIONES DE LA TIERRA.” Tupao Romano, Hermana White he’iháicha chupe, ha’e Babilonia Guasu. Pe akã órova ta’ãngápe orepresenta Babilonia tee, ha avei orepresenta Babilonia espiritual, pe poteĩha reino profecía bíblica-pe, oguerekóva upe mba’e peteĩnteha: ha’eha pe pokatu ohupytýva peteĩ herida mortal. Isaías veintitrés-pe pe pokatu papal, Tiro ramo ojehechaukáva, oñembyesaráita setenta áño pukukue peteĩ mburuvicha áraicha. Babilonia tee, Nabucodonosor orepresentáva, avei ohupyty peteĩ herida mortal, upeva oñemonguera ramo guare Nabucodonosor oñemosẽvo irreinogui mokõi sua po ciento ha mokõi ára pukukue. Babilonia tee guasu ohechaukaraka Babilonia espiritual guasúpe, ha mokõivéva irreino oñemboykékuri sapy’ami, ha upéi oñemyatyrõ jey. Pe kuña reko vai Apocalipsis diecisiete-pe ndoguerekói peteĩ kópa de pláta ipópe, ni peteĩ de bronce térã de hierro, oguerekókatu peteĩ kópa de óro.
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. Revelation 17:4.
Ha pe kuña oñemonde pytãũ ha pytãmbýpe, ha oñembojegua óro reheve, ita hepyetereívare ha pérolas reheve, oguerekóvo ipope peteĩ kópa óroguigua henyhẽva ñaña mbaʼe ha ikyʼaite hag̃ua heko vai guigua. Apocalipsis 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Óro ohechauka Babilonia tee ha avei ohechauka Babilonia espiritual, pe poha mburuvicharenda maranduhaipegua Biblia rehegua, oguerekóva peteĩ ñehundi vaietereíva ary 1798-pe, upe jave pe poteĩha mburuvicharenda maranduhaipegua Biblia rehegua ojupi guapy hag̃ua tróno ári. Babilonia tee ta’ãngápe ojehupyty rire oúma peteĩ mburuvicharenda plátagui ojejapóva, oguerekóva mokõi pokatu, medokuéra ha persakuéra; ha pe hatĩ persa Daniel 8-pe osẽ ipahápe ha ijyvatevéva. Darío, pe Medo, ha’eva’ekue pe peteĩha hatĩ, ha igenerál Ciro katu ha’e va’ekue peteĩ persa ipahápe oguahẽtava pokatupe pe rréi medo Darío rire.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Ciro ha’e va’ekue peteĩ tipo Cristo rehegua, omoñepyrũ hag̃uáicha pe proceso ojepoi hag̃ua Tupã retãygua kuéragui ñembotyha poguýpe. Pe imperio medo-persa orrepresenta pe sexto rréino profecía bíblica-pe, ha upéva hína Estados Unidos. Estados Unidos oguereko mokõi hatĩ, orrepresentáva Republicanismo ha Protestantismo. Darío orrepresenta pe hatĩ republicana Estados Unidos-gua, ha Ciro orrepresenta pe hatĩ Protestantismo rehegua. Oĩháicha Ciro omoñepyrũ va’ekue pe proceso omosãso hag̃ua Tupã retãygua kuérape omopu’ã jevy hag̃ua Jerusalén ha pe témplo, upéicha avei Estados Unidos ha’e pe yvy oñemopu’ã va’ekue omosãso hag̃ua umi prisionérospiritual Babilonia rembiguáigui ikatu hag̃uáicha oñemopu’ã pe témplo espiritual, upéva rehe umi Millerita-kuéra omoĩ va’ekue pe fundamento. Pe ñembotyha literal Babilóniape, oikóva setenta ary pukukue, ohechauka mba’éichapa pe ñembotyha Babilonia espiritual-pe oiko va’ekue mil dosientos sesenta ary pukukue. Estados Unidos ha’e umi atyã de pláta Nabucodonosor ta’ãngápe.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Mbohapy tetãnguéra kuarepotiju rehegua vaʼekue haʼe Grecia, ohechaukáva peteĩ tetãnguéra opa tendápeguáva. Upe tetãnguéra haʼe Naciones Unidas, ha Apocalipsis diecisiete-pe haʼe upe tetãnguéra 1798-pe gueteri ndoúivaʼekue. Umi diez mburuvicha guasu Apocalipsis diecisiete-pe oñemoĩ peteĩ ñeʼẽme omeʼẽ hag̃ua itetãnguéra papado-pe, pe poteĩha tetãnguéra, pe oúva umi siete-gui. Haʼekuéra ojapo ko ñeʼẽmeʼẽgui ojejopy rupi chupekuéra Estados Unidos rupive, ha avei ko yvy oñehundi hag̃uáicha umi “irundy yvytu” Islam rehegua rupive, ojehejávo osẽ pe ama pyahu pahápe jave, oñepyrũva oñeñohẽmba hag̃ua por completo pe ley dominical jave Estados Unidos-pe.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Léi dominikagua léipe Estados Unidos-pe, Tupã omopyenda Iñarretã “mimbipáva” ramo, omopu’ãvo Ipuévlope peteĩ techaukaha ramo ohenói hag̃ua Tupã ra’ykuéra ambuépe osẽ hag̃ua Babilóniagui. Upévare, protestantismo ratĩ opu’ã ipahápe ha ijyvateve tenondegua-gui, oñemoneĩvo Media ha Persia mokõi ratĩ ndive. Naciones Unidas omoneĩ vove ombohasa hag̃ua papado-pe ko yvy ape ári ñangareko, Islam irundy yvytu ojejora, ha mborayhu guasu yvy tuichakue rupi oñembohovái pe ñorairõ reheve ou va’ekue Grecia ratĩ peteĩha oñekytĩ rire ha omoheñóivo irundy ratĩ.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Ta’ãnga oguahẽvo umi py’i kuéra peve, umi hierro rehegua (Estado rembiapo) ha ñai’ũ rehegua ñai’ũ (iglesia rembiapo), ha umi diez kuã py rehegua (diez mburuvicha guasu), pe ita oñekytĩva yvytýgui po’ỹre oinupã ta’ãnga py’i kuérape. Umi Millerita-kuéra hekopete oikuaa Daniel rembiecharã ta’ãnga rehegua, pe ikatuháicha hekopete oikuaa hikuái pe perspectiva oguerekóvagui marandu profético rembiasakue ryepýpe. Ha pe Alfa ha Omega akóinte ohechauka paha oñepyrũha rupive, ha umi irundy tetã Nebucodonosor ta’ãnga pegua ohechauka irundy tetã añeteguáva, oikéva techapyrãramo ijojahápe umi iñirũ espiritual-kuérape arapy paha jave.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Umi mburuvichakuéra tembiasakuepegua ndive, Roma ou pe poapyha ha ha’e umi siete apytégua. Daniel siete-pe, Roma ou pe poapyha ha ha’e umi siete apytégua. Daniel ocho-pe, Roma ou pe poapyha ha ha’e umi siete apytégua. Apocalipsis diecisiete-pe, Roma ou pe poapyha ha ha’e umi siete apytégua. Daniel mokõi-pe, ohechaukáva ñe’ẽpy peteĩha umi mburuvichakuéra marandu’ẽ Bíblica gua rehegua, Roma moderna espiritual ou pe poapyha ha ha’e umi siete apytégua. Ta’anga peteĩha (Alfa) umi mburuvichakuéra marandu’ẽ Bíblica gua rehegua ohechauka pe pahápeguáva (Omega).
“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.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Ñaguahẽ peteĩ ára peve Tupã rembiapo marangatu ojehechauka hag̃ua ta’anga py rehe, pe hierro oñembojehe’ahápe ñai’ũ reheve. Tupã oreko peteĩ tavaygua, peteĩ tavaygua ojeporavóva, ha iñakã porãva tekotevẽ oñemarangatu; ha’ekuéra ndojehejái hag̃ua oñemongy’a omoĩvo pe cimiento ári yvyra, kapi’i piru ha kapi’i rogue. Opa ánga jerovia hag̃ua Tupã mandamiéntore ohecháta ñande jerovia rehegua mba’e ohechakuaauka añetetéva ha’eha pe pytu’uha ára 7ha. Gobierno omomba’éramo pe pytu’uha ára Tupã he’iháicha, opytáta Tupã mbaretépe ha oñorairõvo pe jerovia peteĩ jeýma oñeme’ẽ va’ekue umi imarangatúvape. Péro umi karai tetã remimotenondehára omopu’ãta pe sábado japu, ha ombojehe’áta ijerovia religiosa pe mitã papado rehegua ñangareko reheve, omoĩvo upéva yvateve pe pytu’uha ára ári Ñandejára omomarangatu ha ohovasava’ekue, omboykévo yvypórape guarã oñeñongatu hag̃ua marangatúramo, peteĩ techaukaha ramo Ha’e ha Itavaygua apytépe mil generación peve. Pe iglesia rembiapo ha estado rembiapo ñembojehe’a ojehechauka pe hierro ha pe ñai’ũ rupive. Ko joaju omokangy opaite iglésia kuéra pokatu. Pe iglesia oñeme’ẽvo chupe estado pokatu oguerúta mba’e vai. Kuimba’e kuéra haimete ohasáma Tupã paciencia paha. Ha’ekuéra omoĩ imbarete polítikape, ha ojoaju papado ndive. Péro oguahẽta ára Tupã okastigata hag̃ua umi omboguejýva’ekue Itembiapoukapy, ha hembiapo vai ojere jeýta hesekuéra voi.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Pe Alfa ha pe Omega ojapo pyahu hag̃ua pe entendimiento pionero hekopeteva Daniel mokõi rehegua.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Ha pe oĩva guapy apykaguasu ári he’i: Péina, ajapo opa mba’e pyahu. Ha he’i chéve: Ehai; ko’ã ñe’ẽ añete ha jeroviaha hína. Ha he’i chéve: Oñemohu’ãma. Che hína Alfa ha Omega, ñepyrũ ha paha. Upe ijuhéivape ame’ẽta rei ykua y rekove rehegua gui. Apocalipsis 21:5, 6.