At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Pe ára pahápe, ary 1798-pe, ojepe’a hag̃ua pe ñe’ẽ maranduhára ysyry Ulái rehegua Daniel, kapítulo ocho ha nueve-pe, ha oñembopu William Miller-pe Elías espíritu ha pokatupe oñemombe’u hag̃ua hi’aguĩha Ñandejára juicio.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“William Miller ha umi irũ omba’apóva hendivekuérape oñeme’ẽkuri opredika hag̃ua pe ñe’ẽmondo ñemomarandu América-pe. Ko tetã oiko pe movimiento guasu Adventista mbytépe. Ko’ápe ae pe profesía pe maranduhára peteĩha rembiasakue rehegua oñekumpli hag̃ua hekopetevévaicha. Miller ha umi iñirũnguéra jehaipyrekuéra oguerahaha mokõi yvýpe mombyryvéva peve. Mamo peteĩteĩva umi misionérokuéra oikehague ko yvy tuichakue javeve, upépe oñembohasa pe marandu porã Cristo pya’e ou jeýtaha rehegua. Mombyry ha peteĩ hendáicha oñemyasãi pe marandu porã opa ára guarã, ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhu ha momba’eguasu; pe ára Huísio rehegua oguahẽma.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ara paha pahávo ary 1989-pe, pe marandu profético ysyry Hiddekel rehegua, Daniel kapítulo diez guive doce peve, oñeñapytĩ’ỹ, ha Future for America oñemopu’ã Elías espíritu ha pu’aka reheve omombe’u hag̃ua hi’aguĩha Ñandejára juicio.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Umi Millerita omomarandu pe huísio oñepyrũha, ha Future for America omomarandu huísio oñembotyha. Umi Millerita kuéra marco profético haʼe vaʼekue mokõi puʼaka omombyaíva, paganismo rehegua, upéi papalismo. Future for America marco profético katu haʼe mbohapy puʼaka omombyaíva, paganismo rehegua, upéi papalismo ha upéi protestantismo apóstata.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Umi Millerita oñepyrũ vaʼekue Filadelfiagua ramo, ha ohasa Laodiceagua-pe. Future for America oñepyrũ vaʼekue Laodiceagua ramo, ha ohasa Filadelfiagua-pe. Pe transición guive Filadelfia guio Laodicea peve umi Millerita-kuérape g̃uarã oĩvaʼekue joaju hag̃uáicha Elías omanóva rehe ha imensáhe Moisés ñeʼẽmeʼẽ rehegua ndive. Future for America transición oĩ Elías ha Moisés ñemano ha jeikove jey rehe Revelación once-pe.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Jehechakuaa oñepyrũvo ary 1844-pe, umi Miller-gua okumpli vaʼekue Elías rembiapo Monte Carmelo-pe. Jehechakuaa oñemboty jave, pe léi domingo-pe, pe movimiento Future for America okumplíta Elías rembiapo Monte Carmelo-pe. Pe tembiasakue Miller-gua ryepýpe, umi mbohapy hito profético pe profecía sesenta y cinco ary rehegua, ojehechakuaáva Isaías capítulo siete, versículo ocho-pe, ojerejey vaʼekue mokõi tetã oñembojoajúvo peteĩ tetãramo omoĩ hag̃ua pe protestante ratĩ mymba yvy rehegua Apocalipsis trece-pe. Future for America rembiasakuépe, umi mbohapy hito profético umi mismos sesenta y cinco ary rehegua ojerejey jey mokõi tetã oñembojoajúvo omoheñói hag̃ua pe ratĩ Republicanismo rehegua, oñeʼẽva dragónicha.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Umi mbohapy techaukaha apytégui peteĩha, maranduhára rembiasakue-pe Future for America rehegua, ha’e va’ekue pe ára paha ary 1989-pe. Mokõiha ha’e va’ekue 11 jasyporundy, 2001, ha mbohapyha ha’éta pe pya’e ou hag̃uáicha pe arapokõindy léi. Millerista rembiasakue-pe, pe techaukaha kuéra joaju ojehechaukáva Isaías pokõiha-pe ojere va’ekue Isaías rembiasakue-pe oĩháicha pe techaukaha kuéra joaju-gui. Future for America rembiasakue-pe pe joaju oñembojoja pe ñe’ẽ peteĩha sesenta y cinco ary reheguándi; upéicharamo jepe, ipahápe ndaipóri véima mba’eveichagua aravo rehegua. 22 jasypa, 1844 guive, oimeraẽ jeporu aravo maranduhára rehegua ha’e peteĩ Satanás rembotaavy.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Pe jehechakuaa hag̃ua maranduháraicha mba’érepa oñeñongatu vaʼerã mbohapy techaukaha rapykuere oĩháicha oñemoĩ Isaías siete-pe, ha ndahaʼéi hikuái oñembojevy hag̃ua orden rehegua historia Millerita-pe, ojeko peteĩhína pe tembiapoukapy hérava ñepyrũrã jeʼepy. Pe orden orekóva sesenta y cinco ary oñemombeʼu raẽ Isaías siete-pe, ha jepe ndaipóri véima pe elemento tiempo rehegua sesenta y cinco ary, oiko jave pe paha ñemyanyhẽ pe historia maranduhára rehegua ojehechaukáva umi ary reheve pe movimiento pahápe, umi mbohapy techaukaha gueteri ojehechauka porã, ha omantene hikuái pe orden oĩhaguéicha historia Isaías-pe.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Mokõiha mbaʼe ojehechauka hag̃ua oñemboguata meme hag̃ua umi techaukaha ñemohenda peteĩha, ha’e hína pe joaju oĩva pe tembiasakue Millerita ndive, upépe oñekumpli hague umi sesenta y cinco ary, ha avei pe continuidad oguerekóva pe movimiento Millerita pe movimiento Future for America ndive. Pe tembiasakue Millerita ha’e va’ekue ñepyrũmby, ha Future for America ha’e paha.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Pe movimiento Millerita opakuévo 1863-pe, oñepyrũrõ guare legalmente pe Iglesia Adventista del Séptimo Día. Upe jave pe mensahéro Elías oguahẽva’ekue ára paha-pe 1798-pe, oñeipe’árõ guare pe visión ysyry Ulai rehegua, oñembotove ha oñemboty vaʼekue. Áño 1989-pe, ára paha-pe, oñeipe’árõ guare pe visión ysyry Hiddekel rehegua, pe mensahéro Elías oujey.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Peteĩ mbohapyha ñemombe’upy oñemopyenda hag̃ua ñañongatu hag̃ua umi mba’e rechaukaha rape ypykue rekopy, ojejuhu pe marandu proféticope oñe’ẽva mymba yvýgui osẽvare ha mokõi hatĩ rehe. Pe tembiasakue Milleritape, mokõi tetã oñembojoaju va’ekue omoheñói hag̃ua protestantismo ratĩ. Future for America rembiasakuépe mokõi hatĩ, protestantismo apóstata ha republicanismo apóstata, oñembojoajúta omoheñói hag̃ua pe tetã peteĩva ha’éva pe mymba “ta’anga”, ha avei “ta’anga pe mymbápe guarã”. Umi mokõi tetã oñembojoajúva pe tembiasakue paha aja omoheñói hag̃ua pe ratĩ peteĩva, tupão ha estado joaju, oguahẽ hikuái upe ñembotyguápe pe léi domingope.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Pe mymba ta’anga oñembosako’i hag̃ua hekoitépe, imohu’ã ojehechauka iñakãrapu’ã rupive ombohasávo pe léi arapokõindy rehegua. Pe ta’anga ñembosako’i ha’e peteĩ aravo’ỹme oikóva, péro pe mymba mba’e rechaukaha ha’e peteĩ ára ha aravoete. Pe aravo pe ta’anga ñembosako’íme oñerrepresenta umi irundy-pa-teĩ ary reheve pe tupão oñemopu’ã hague guive 1798 guive 1844 peve. Pe hatĩ republicano omopu’ã peteĩ tupão polítiko-religioso pe aravo aja oñembosako’i jave pe mymba ta’anga.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Ta’ãngamýi mymba ra’anga rehegua oñepyrũ marandu profétiko rupive 11 jasyporundy ary 2001-pe. Upe apañuãi ohechauka pe Patriot Act oguahẽha, ha upéva ohechauka pe tembiapo tee léi constitucional rehegua ojereha pe inglés léi rembipota guive pe romano léi rembipota peve. Pe inglés léi oñemopyenda pe mba’e’apo rape ári peteĩ tapicha ndaha’éiha kulpávle ojehechauka peve ikulpaha, ha pe romano léi oñemopyenda pe mba’e’apo rape ári peteĩ tapicha kulpávleha ojehechauka peve ndaha’éiha kulpávle.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Pe témplo polítiko oñemopu’ãva 11 jasyporundy 2001 guive pe léi domingo peve ojehechauka avei pe ta’anga mymba ñarõgua rehegua oñemoheñóivo rupive. Araka’eve marandu ára profétiko ndaiporivéima ñande ykére, upévare umi irundypa poteĩ ary pe hatĩ protestantismo rehegua omopu’ã hague pe témplo espiritual, ohechauka peteĩ período, ndaha’éi peteĩ punto aravopegua, upe jave pe hatĩ republicanismo rehegua omopu’ã ramo itemplo religioso-político.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Mbohapy moneĩrã tenondegua ojeipuru hag̃ua pe secuencia peteĩchaiteha umi mbohapy techaukaha peteĩ tape rehegua umi sesenta y cinco ary ojehechaukáva Isaías capítulo siete-pe ha’e; peteĩha, pe mbojojaha peteĩha ñe’ẽme’ẽ rehegua; 742 a.C., 723 a.C. ha 677 a.C., upéicha rupi diecinueve ary ojapóvo tenonderã, ha upéi cuarenta y seis ary. Péva oiko hag̃ua mokõive gotyo pe tembiasakue Millerita-pe; 1798, 1844 ha 1863, upéicha rupi cuarenta y seis ary tenonderã ha upéi diecinueve ary.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Mokõiha jehechaukarã ha’e pe marandu pyso meme Elías rembiapo ha hembiaporã rehegua. Elías oguahẽ ára paha-pe ary 1798-pe, Daniel kuatiañe’ẽ ojepe’árõ guare (Daniel 8:14), ha upéi oguahẽ pe ñorairõrã Monte Carmelo-pe ary 1840 guive 1844 peve; ha upéi oñemboty jey kuri tekokuéra yma guare ha ñemoñarére oñemopyendáva teología ndive ary 1863-pe. Elías oguahẽ jey ára paha-pe ary 1989-pe, Daniel kuatiañe’ẽ ojepe’árõ guare. Marandu’ypy rupive oviaha kuri 11 jasyporundy 2001 peve, upépe oñepyrũhápe pe ñorairõrã Monte Carmelo rehegua, opa hag̃ua pe arapokõindy ruguápegua léi pya’e oútavape. Elías rembiapo ha hembiaporã pyso meme omombarete pe secuencia umi techaukaha rehegua ojehechakuaáva Isaías siete-pe.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Pe contexto umi mokõi hatĩ mymba yvy pegua rehegua ojekuaa mokõivéva umi hatĩ ohasaha mokõi mbaretégui peteĩme, peteĩ ñepyrũme ha peteĩ pahápe, pe sexto rréino marandu profétiko Bíblico rehegua. Umi mokõi yvyra, taha’e pe ñepyrũgua térã pe pahagua, oñembyaty ha oñembojoaju jave peteĩ tetãramo, ojehechauka hikuái omopu’ãha peteĩ tupaópe ñemigua ñepyrũme térã peteĩ tupaópe ñemigua religioso-político pahápe. Pe tupaópe japu peteĩ ta’anga pe tupaópe papal rehegua, upépe pe pápaha oguapy Tupã rógape ha oñemoherakuã ijeheguiete ha’eha Tupã.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Téta peteĩ dragónicha pe Tetã peteĩ reko Amérika Joaju pe léi domingo rehegua jave, omboaje hag̃ua upévaite ta’ãnga; pórke omopu’ãta peteĩ templo japu, upehápe tupão ha Estado oñembojoajúta peteĩ yvyra peteĩme, ha pe tupão oisãmbyhýta pe joaju hag̃ua.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Isaías 7-pe, maranduhára Isaías ogueraha ita’ýrape, oikuaauka hag̃ua pe ñe’ẽmondo mburuvicha guasu Acaz-pe y yvateguáva renda rape rupi, ao mopotĩhárape.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Upéi he’i Ñandejára Isaías-pe: Eho koʼág̃a rerohory hag̃ua Acaz-pe, nde ha nde raʼy Sear-jasub ndive, pe y yru guasu yvategua osẽhápe paha peve, tape guasúpe pe ñu omopotĩhaguépe ao. Isaías 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Pe ñe’ẽ “shearjashub” he’ise “pytagua’i ou jeýta”. Pe pytagua’i pe movimiento ñepyrũgua Millerita-kuéragui ou jey pe movimiento Future for America-pe ary 1989-pe. Isaías ha ita’ýra ohechauka peteĩ ñepyrũ ha peteĩ paha, pe joaju orekóva túva ha ta’ýra ramo rupive. Ha’ekuéra ogueraha Elías espíritu, upéva ombojere va’erã túvakuéra korasõ ta’ýra kuéra rehe ha ta’ýra kuéra korasõ túvakuéra rehe. Isaías omombe’u kuri peteĩ marandu Elías rehegua mburuvicha guasu aña Acaz-pe. Ambue mba’e vai apytépe, Acaz ojekuaa pe omboty haguére pe tupaópegua tembiapo ñembyaty ha omopu’ã haguére hendaguépe peteĩ templo asirio ra’anga hag̃ua.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Orekóramo mokõipa ary Ahaz oñepyrũrõ guare oguapy mburuvicharã, ha oguapy mburuvicharõ dieciséis ary Jerusalénpe, ha ndojapói pe iporãva Ñandejára, Tupãme, renondépe, David itúva ojapo haguéicha. Ha’e katu oiko Israel ruvichakuéra rape rupi; ha upéva ári voi ombohasa ita’ýrape tata rupi, umi tetã ambuegua jeguaru hag̃ua ojejapóva he’iháicha, umi Ñandejára omosẽ vaekue Israel ra’ykuéra renondégui. Ha osakrifika ha ohapy insiénso umi tenda yvatépe, umi yvyty ári, ha opa yvyramáta hovy guýpe. Upérõ Rezín, Siria ruvicha, ha Peka, Remalías ra’y, Israel ruvicha, ojupi Jerusalén gotyo oñorairõ hag̃ua; ha omongora Aházpe, péro ndaikatúi ipu’aka hese. Upe jave Rezín, Siria ruvicha, omyengovia Elat Siriápe g̃uarã, ha omosẽ umi judíokuérape Elat-gui; ha umi siriokuéra ou Elat-pe ha oiko upépe ko ára peve. Upévare Ahaz omondo mensaherokuéra Tiglat-pileser, Asiria ruvichápe, he’ívo: “Che nde rembiguái ha nde ra’y; eju yvate, ha che pe’a Siria ruvicha po guive, ha Israel ruvicha po guive, umi opu’ãva che rehe.” Ha Ahaz oguenohẽ pe plata ha pe óro ojejuhúva Ñandejára rógape, ha ruvicha róga mba’eñongatuhápe, ha omondo chupekuéra jopóiramo Asiria ruvichápe. Ha Asiria ruvicha ohendu chupe; Asiria ruvicha ojupi rire Damasco rehe, ojapyhy upéva, ha ogueraha umi oikóvape upépe prisionéroramo Kir-pe, ha ojuka Rezínpe. Upéi ruvicha Ahaz oho Damasco-pe ojojuhu hag̃ua Tiglat-pileser, Asiria ruvicha ndive, ha ohecha peteĩ altar oĩva Damasco-pe; ha ruvicha Ahaz omondo pa’i Urijápe pe altar ra’ãnga, ha ijojaha, opa mba’e apo rehegua he’iháicha. Ha pa’i Urija omopu’ã peteĩ altar opa mba’épe he’iháicha ruvicha Ahaz omondo vaekue Damasco-gui; upéicha pa’i Urija ojapo, ruvicha Ahaz ou mboyve Damasco-gui. Ha ruvicha ou rire Damasco-gui, pe ruvicha ohecha pe altar; ha pe ruvicha oñemboja pe altar rehe, ha oikuave’ẽ hi’ári. Ha ohapy iñekuave’ẽ mymbahapy, ha hiñekuave’ẽ tembi’u, ha oñohẽ hiñekuave’ẽ ñandy, ha ohyvykue pe altar ári umi huguy pehẽngue iñekuave’ẽ py’aguapýva rehegua. Avei ogueru pe altar de brónse, oĩva’ekue Ñandejára renondépe, pe óga rovái guive, pe altar ha Ñandejára róga pa’ũgui, ha omoĩ pe altar ykére gotyo yvate gotyo. Ha ruvicha Ahaz he’i hag̃ua pa’i Urijápe: “Pe altar guasu ári rehapy vaerã ko’ẽmbota pe mymbahapy, ka’aru pe tembi’u ñekuave’ẽ, ha pe ruvicha mymbahapy ha hiñekuave’ẽ tembi’u, opa tetãygua mymbahapy ndive, ha hiñekuave’ẽnguéra tembi’u, ha hiñekuave’ẽnguéra ñandy; ha hi’ári rehavẽmba vaerã opa mymbahapy ruguy, ha opa sakrifísio ruguy; ha pe altar de brónse katu opytáta chéve aporandu hag̃ua hese.” Upéicha ojapo pa’i Urija opa mba’épe ruvicha Ahaz he’i haguéicha. Ha ruvicha Ahaz oikytĩ umi base rembe’ykuéra, ha oguenohẽ umi lavatório hi’árigui; ha omboguejy pe mar umi tóro de brónse oĩva guýpe ári, ha omoĩ peteĩ itakuéra peteĩcha joja ári. Ha pe kuarahy’ã sabático rehegua ojapova’ekue hikuái pe óga ryepýpe, ha pe ruvicha oikeha okáguio, ombójere Ñandejára rógagui Asiria ruvicha rehehápe. 2 Reyes 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Asiria ruvicha ohechauka norte ruvichápe, ha upéva ha’e peteĩ símbolo papadogui. Mburuvicha vai Acaz ha’e vaekue Judá ruvicha tee, pe yvy hechapyrã tee. Isaías ha ita’ýra oñembohovái ramo guare hendive y yguasu yvategua osẽhárupi, pe ao joheihárape, pe marandu reheve peteĩ hembýva ojevýta hag̃ua, pe mburuvicha vai oĩkuri peteĩ apañuãi guasúpe peteĩ ñorairõ civil rehegua norte ha sur apytépe. Upéva apañuãi aja, omboyke pe marandu Ñandejára ome’ẽva’ekue chupe proféta Isaías rupive, ha ojepysóma pe norte ruvicha tee gotyo oñangareko hag̃ua hese.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Isaías siete omombe’u peteĩ mburuvicha yvy espirituál ha mimbipáva rehegua, peteĩ guerra civil aja oñemoirũ hag̃ua papado ndive, Tupã rendápe oho rangue. Acaz pu’aka’ỹrõ Tupã rehe oñerrepresenta ha’e oho haguére mburuvicha norte pegua rendápe, ha ojapo peteĩ ta’ãnga templo pegua tupã rehegua upe mburuvicha norte pegua, ha omondo upe ta’ãnga pa’i guasu Jerusalénpe, upéi ha’e omopu’ã hag̃ua peteĩ mokõiha templo joguaha upe templo japu rehegua Tupã santuario yvy marangatúpe. Mburuvicha aña Acaz orrepresenta estado-pe, ha pa’i guasu pytyvõ ombohechauka iglesia ha estado joaju.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Upéva pe ñemboyke tee ohechauka pe ñemboyke pe mburuvicha yvy porãite espiritualgua rehegua, omokõiva pe papado ñemomba’eguasu rembiapo (pe mburuvicha yvate gotyogua) ha ombotýva Tupã santuariope pe ñemomba’e añetegua. Acaz ñemboyke ohechauka Tetã peteĩ reko Amérika Joaju moakãhára kuéra, omopu’ãva peteĩ tupaó gua’u pe yvy porãitépe, ha’éva peteĩ kópia pe tupaó pe mburuvicha yvate gotyogua rehegua.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Pe marco profético de Isaías siete ohechauka pe sesenta y cinco ary ñepyrũ yvy mymbaguasu rehegua, ha peteĩcha hag̃uave, pe yvy mymbaguasu pahakue aravo. Heta tesape ikatu oñembyaty pe marco profético Isaías siete-pe guive, ha ko’áĝa rupi roipuru mante pe principio Cristo ohechaukaha peteĩ mba’e paha, pe mba’e ñepyrũ rupive. Ko’ápe jajapo ko aplicación, ndaha’éi heta hag̃ua jajeporeka pypuku Isaías siete marco histórico rembiguái rehe; jahechauka hag̃uánte araka’e pe kóga republicanismo apostata rehegua oñembojoaju pe kóga protestantismo apostata reheguándi, upéva ha’eha peteĩ templo japu ñemopu’ã rehegua ta’ãnga.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Pe tembiapo gua’u ñemopu’ã, ojejapóva pe mburuvicha yvatepegua róga marangatu ra’ãngaicha, ohechauka pe tembiasakue oñemoheñóihápe mymba ra’ãnga, ha upéva hína pe prueba guasu Tupã retãygua kuérape g̃uarã, upéva rupive oñemboavýtava hekove opa’ỹva rape.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Ñandejára ohechauka chéve hesakã porã hag̃uáicha pe mymba ra’anga oñemoheñoitaha pe ára ñemohu’ã mboyve; ha’égui kóva devénte pe jehechapyrã tuichavéva Tupã retãyguakuérape g̃uarã, upéva rupive ojedesidíta hag̃ua hikuái pe ikatu hag̃uáicha oikove hag̃ua opa ára.”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Kóva hína pe prueba tekotevẽva ohasa hag̃ua Tupã tavayguakuéra mboyve oñesella hag̃ua chupekuéra. Maymáva ohechaukáva ijerovia hag̃ua Tupãre iñeñangarekóvo Iley rehe, ha omboykévo oguerovia hag̃ua peteĩ sábado japu, oñemoĩta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta Tupã oikovéva sello. Umi ohejáva pe añetegua oguejýva yvágagui ha omoneĩva pe domingo sábado ramo, ohupytýta pe mymba ñaña marca” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Umi Adventista ára Sábado pegua, ha’éva pe “tavaygua Tupãgua” Laodiceagua, oguereko peteĩ “pruéva tuicha” oikóva pe gracia rembe’y oñemboty mboyve. Upéva hína “pe pruéva” ohasava’erã hikuái “oñembeguapýta hag̃ua rehe pe séllo” mboyve. Pe séllo Tupãgui ha pe gracia rembe’y ñemboty oiko pe léi domingope. Pe mymba ra’anga ñemoheñói oiko peteĩ períodope ogueraháva ha oguahẽva hu’ãme pe léi domingope. Pe mymba ra’anga ha iñemoheñói ha’e peteĩ añetegua odesidíta ñande destino opa’ỹva. Upe ra’anga ñemoheñói ojehechauka hag̃ua ojeporu va’ekue mokõi yvyra joaju oiko hag̃ua peteĩ tetã. Umi mokõi yvyra joaju oiko Estados Unidos rembiasakue ñepyrũme ha upéi jey ipahápe. Mokõi yvyra oñembojoaju va’ekue ñepyrũme oñemopyenda hag̃ua pe Protestant kuatiarogue, ha mokõi yvyra oñembojoaju pe pahápe oñemopyenda hag̃ua pe Republican kuatiarogue.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Ypykue 1798 guive 1844 pevegua tembiasakue ñepyrũme, oñemopuʼã pe tupaó pe hatĩ protestánte rehegua. Pateĩpa porundy ary rire, pe mburuvicha tenondegua republicano peteĩha pe hatĩ republicano rehegua oñeʼẽ ovecha raʼyicha, ha upéicha ojapo hag̃ua oñepyrũ pe tembiapo tembiguái kuérape oñemosãsóva hag̃ua, ha upéva hepykuri ichupe hekove reheve. Tupã Ovecha Raʼy omano kurusu ári yvypórape omosãso hag̃ua angaipa rembiguáigui, ha upéva hepykuri ichupe hekove reheve. Pe kurusu hína pe Emancipation Proclamation. Pe tembiasakuépe pe hatĩ republicano omosãsórõ guare umi tembiguáipe, pe hatĩ protestánte omboyke pe profesía tembiguái rehegua. Arapokõindy léi rembiasakuépe, pe hatĩ republicano omopyendajey jave tembiguái pytu rehegua, pe hatĩ protestánte oikóta omomarandu hag̃ua pe marandu omosãsóva umi prisionérape.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Yvy mymba arapokõindy yvy arigua ra’ỹi republicano pahaguéva oñe’ẽta peteĩ dragónicha, ha upéicha ojapo vove, pe ra’ỹi protestante añetéva oñemopu’ãta peteĩ techaukaháramo. Upéva ojehechauka pe Imperio Medo-Persa tee ha espiritual mokõi ra’ỹime. Pe Imperio Medo-Persa tee ha’eva’ekue mokõiha mburuvicha guasu marandu yma guarépe oñeñe’ẽva, ha umi marandu yma guarépe pe poteĩha mburuvicha guasu ha’e pe Imperio Medo-Persa espiritual. Daniel arandukápe, pe Medo-Persia ariete oguereko mokõi ra’ỹi, Estados Unidos-icha avei, péro pe mokõiha ra’ỹi osẽ ipahápe.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Upéi amopu’ã che resa, ha ahecha; ha péina, ysyry renondépe oĩ peteĩ ovecha mácho oguerekóva mokõi hatĩ; ha umi mokõi hatĩ yvate; peteĩ katu ijyvateve ambuégui, ha pe ijyvatevéva osẽ rireve. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Yvy mymba rekovéva ha mokõi hakã rembiasakue profético-pe, pe hakã Protestante ojekuaa raẽ, ha katu, ojupi hag̃ua ha omohuʼã hag̃ua tembiapo, oñemboyke jevy pe desiértope, Laodicea-gua ára pytũndýpe. Pe tembiasakuepe pe hakã Republicano oñeʼẽvo dragónicha, ha ombohasávo pe arapokõindyha ára léi oúmava pyaʼe, pe hakã Protestante añetegua ipahápe oñemopuʼãta peteĩ techaukaháramo. Umi Adventista del Séptimo Día Laodicea-gua añónte, ohechakuaáva pe prueba ojehechaukáva pe mymba raʼanga ñemoheñóire, ohupytýta Tupã sello gracia yvokua oñemboty vove. Pe marandu ojekuaaukáva ko proceso de prueba koʼág̃a ojeipeʼa hína itimbo hag̃ua opa umi oipotasávape oñepytyvõ hese.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Ha Elías ou opaite tetãygua rendápe ha he’i: Mboy araka’e peve pende py’ã mokõi hag̃ua? Ñandejára ramo Tupã, pemoirũ chupe; ha Baal ramo, pemoirũ chupe. Ha tetãygua ndohováiri chupe peteĩ ñe’ẽnte jepe. 1 Reyes 18:21.