Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Elías rembiguái oñepyrũ oikuaaukávo ndaiporimo’ãiha ama, ha’e he’íva rupive añoite, mbohapy áño ha mbyte pukukue.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Ha Elías, pe Tisbígua, ha'éva Galaad ñemoñare apytégui, he'i Acabpe: Oikovéicha Ñandejára Tupã Israel Jára, henondépe che aimeva, ko'ã ary aja ndaiporimo'ãi ysapy térã ama, ndaha'éiramo che ñe'ẽ he'iháicha. 1 Reyes 17:1.
Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.
Umi mbohapy ary medio ary ary representáva Tiatíra rembiasakue ary 538 guive 1798 peve. Áño 1798-pe, arapytu’ỹ puku paha gotyo, Elías ohenói Acab-pe Carmelo-pe. Pe peteĩha ánhel marandu omombe’u Ñandejára huísio ára og̃uahẽ hague 22 jasypa, 1844-pe. Pe peteĩha ánhel marandu ha’e va’ekue pe tembiapoukapy oñeme’ẽva Acab-pe ombyaty hag̃ua opa Israel-pe Carmelo-pe.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. 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 18:17–21.
Ha ojehuvo Acab ohechávo Elíaspe, Acab he’i chupe: “Nde piko pe rembyasyva Israélpe?” Ha ha’e ombohovái: “Che ndaha’éi pe ambyasyva Israel; síno nde ha nde ru róga, pende peja rupi Ñandejára mandamiento-kuéra, ha reseguígui umi Baal-kuérape. Ko’ág̃a, upévare, emondo mandu’a ha embyaty chéve opa Israel yvyty Carmélope, ha umi proféta Baal rehegua irundyciento cincuenta, ha umi proféta yvyra atykuéra rehegua irundyciento, umi okarúva Jezabel mesa guive.” Upémarõ Acab omondo mandu’a opa Israel ra’ykuérape, ha ombyaty umi proféta-kuérape yvyty Carmélope. Upéi Elías oñemboja opa tavayguakuéra rendápe ha he’i: “Araka’e peve pende py’a mokõi hag̃ua peiko? Ñandejára ha’éramo Tupã, pefollow chupe; ha Baal ramo, pefollow chupe.” Ha tavayguakuéra nombohovái chupe peteĩ ñe’ẽnte jepe. 1 Reyes 18:17–21.
All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.
Opaite Israel oñembyaty Karmélope Elías tiempope, ha upéva ohechauka William Miller rembiasakue, umi mbohapy iglesia Apocalipsis kapítulo mbohapy pegua oñembyaty jave. Pe iglesia oñani vaʼekue ñepyrũrã desiértope áño 538-pe ani hag̃ua ohasa Jezabel jehasa asy, ojehechaukaháicha pe iglesia Tiatíra rehe, osẽ desiértogui pe generación ojejuhuvaʼerãva Elías marandu rovake ramo, ojehechaukáva William Miller rupive. Upéi pe mymba yvy pegua oavri ijuru ha omokõ pe y syry jehasa asy rehegua oñemondovaʼekue hese mil mokõi sa poapy ha poteĩ ary pukukue.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Ha yvy oipytyvõ pe kuñáme, ha yvy ojepe’a ijuru, ha omokõ umi y ojepysóva pe mbói guasu omosẽva’ekue ijurúgui. Apocalipsis 12:16.
In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.
Marandu he’ẽpyrepe, “tetã oñe’ẽ” he’ise umi mba’apohára imbojojaha’ỹva ha tekojoja rehegua rembiapo; ha ary 1789-pe, Estados Unidos omopyenda pe kuatia marangatu ha’éva pe Constitución de los Estados Unidos, upéicha rupi oñangarekóvo umi derécho ha pe sãso tekotevẽva ome’ẽ hag̃ua ñangareko jejopy vaigui, mokõive mburuvicha Europa-pegua ha pe tupao católica apóstata-gui.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Pe tetã oñe’ẽha hína, upéva ha’e hembiapo mburuvichakuéra legislativo ha judicial-kuéra rehegua.” The Great Controversy, 443.
In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.
Áño 1789-pe, mboyveete Estados Unidos oñepyrũ hag̃ua hembiapo profético pe poteĩha mburuvicharenda ramo marandu’ẽ Bíblico-pe, oñe’ẽ vaʼekue Ovecha Raʼyicha; ha pe léi domingo jave katu oñe’ẽta mbói guasuicha.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ha ahecha ambue mymba ñarõ oĩva osẽ yvýgui; ha oreko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ dragónicha. Apocalipsis 13:11.
The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.
Yvy mymba pehẽgua ñepyrũ ha ipaha ojehechauka iñe’ẽ rupive. Áño 1798-pe, Acab ohenói opa Israel-pe oho hag̃ua Monte Carmelo-pe, upépe Elías omoĩta hag̃ua peteĩ prueba ohechauka hag̃ua umi oma’ẽvape mávapa pe Tupã hebreo-kuéra mba’éva térã Jezabel ru’ãnga tupã añetéva. Jezabel oreko va’ekue irundy sientos cincuenta proféta Baal mba’éva ha irundy sientos proféta ka’aguy mba’éva. Pe tupã japu Baal ha’e va’ekue peteĩ tupã kuimba’e, ha pe tupã japu Astarot ha’e va’ekue peteĩ tupã kuña.
Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.
Umi mokõi atype maranduhára japu rehegua ohechauka tupao ha Estado joaju, marandu pyahúpe peteĩ kuimba’e ha peteĩ kuña oñembohechaukáramo oñondive, kuña ohechauka peteĩ tupao ha kuimba’e Estado. Elías opyta vaekue peteĩnte ocho ciento cincuenta rovái, ojovái jave pe joaju marangatu’ỹva tupao ha Estado rehegua, ojehechaukaháicha umi tupã japu kuña ha kuimba’e reheve, ha avei Acab ha Jezabel ñemenda rupive. Acab ha Jezabel ta’anga rupive tupao ha Estado rehegua ohechauka oñembyaiha pe hatĩ Republicanismo rehegua, ha Baal ha Astarot ohechauka oñembyaiha pe hatĩ Protestante rehegua.
The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.
Pe ñe’ẽmbohovái hína Elías remiandu vai pe tembiapovaíre, pe jerovia oñembyaíva rehe ojehechaukáva Tiatírape Apocalipsis capítulo mokõihápe. Elías ohechauka peteĩ protestántepe, pe ñe’ẽ protestánte he’iséva añoite niko peteĩ oĩva Roma rehe oñemoĩ hag̃uáicha. Elías remiandu vai ohechauka peteĩ ñe’ẽpu’aka pe joaju iglesia ha estado rehegua, ojejapóva pe ñemoirũ marangatu’ỹ rupive peteĩ estado oñembyaíva ha peteĩ iglesia oñembyaíva apytépe.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Upéicharamo jepe, areko mbovymi mba’e nde rehe apoukapy hag̃ua, reheja rupi upe kuña Jezabel, ojehero hag̃uáicha ijupe profetisa, oporombo’e ha ombotavy hag̃ua che rembiguáipe ikatu hag̃uáicha oporoaka vai ha ho’u mba’e ta’angáre oñekuave’ẽva. Ha ame’ẽ ichupe ára oñembyasývo hag̃ua ijehe oporoaka vai haguére; ha ndoujevýi. Péina, amombo hag̃ua chupe peteĩ tupa ári, ha umi oñemoakãratĩva hendive, jehasa asy tuichaitépe, noñembyasýiramo hikuái hembiapokuére. Apocalipsis 2:20–22.
Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.
Karú ohechauka pe marandu reaseptáva, ha peteĩ marandu oñeme’ẽva ta’ãnga gua’u kuérape sacrifício ramo ohechauka catolicismo remimbo’e, ha’e hag̃uáicha pe símbolo tee ta’ãnga gua’u kuéra ñemomba’e vaietéva rehegua. Tupã tavayguakuéra, pe Época Pytũ aja, oúma va’ekue oasepta heta umi doctrina pagana catolicismo-gua, ha ko yvypóra rehegua kuéra apytépe, katuete, kuarahy ñemomba’e.
Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.
Tekovaiẽ niko peteĩ joaju nderekojojavéiva ha profétikamente ohechauka pe Constitución ombotovévaete rekome’ẽ; tupão ha estado jehe’a. Acab oĩkuri peteĩ joaju nderekojojavéivape Jezabel ndive, pórke Israel mburuvicha guasu ramo ndoikuaái vaʼerã omenda hag̃ua peteĩ princesa pagana rehe. Jesús ohechakuaa Juan el Bautista-pe Elías ramo, ha Juan avei ombohováikuri upe joaju marangatu’ỹva oñemoĩvo Herodes rehe Herodías rehe omendágui, iñermáno rembireko rehe.
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.
Mburuvicha guasu Herodes ojagarra vaekue Juãme, oipokua ha omboica vaekue cárcel-pe Herodías rehe jepéva, Felipe, i-ermáno rembireko vaekue. Juã he’i vaekue ichupe: Ndoikói ndéve reguereko haguã chupe. Mateo 14:3, 4.
Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).
Elías oñorairõ haguére Acab ha Jezabel ndive ohechauka raẽ Juan oñorairõ haguéicha Herodes ha Herodías ndive, mokõivéva joaju rehegua ohechaukágui peteĩ joaju ndoikovéiva iglesia ha estado apytépe. Oñondivepa ha’ekuéra ohechauka pe marandu Elías rehegua umi cien cuarenta y cuatro mil rehegua, ombohováiva papado-pe (Jezabel ha Herodías), umi diez rréi ohechaukáva Naciones Unidas-pe (Acab ha Herodes), ha Estados Unidos ohechaukáva proféta japupe (umi proféta japu Carmelo-gua ha Salomé, tajýra Herodías rehegua).
The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.
Pe escenario profético Carmelo-pe oime pe ñepytyvõ Elías ojapóva Tetã peteĩ rekojojaha Tetã Unidos-pegua rehe, omoĩva tekoguata ramo pe principio oĩva tupaó ha Estado ñemboja’o rehe.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Ha ojehu rire Acab Elías-pe, Acab he’i chupe: Nde piko pe remyangu’ekue Israel-pe? Ha’e ombohovái: Che ndaha’éi pe amyangáva Israel-pe; síno nde ha nde ru róga, peheja haguére Ñandejára rembiapoukapykuéra, ha nde reho haguére Baal-kuéra rapykuéri. 1 Reyes 18:17, 18.
The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.
Léi omoĩ vaʼekue mokõi hatĩ, Republicanismo ha Protestantismo rehegua, opytataha tapiaite peteĩteĩ oñembojaʼo hag̃ua ojuhegui. Péro Apocalipsis ohechauka porã ñandeve, Estados Unidos ipahápe oñeʼẽ vove dragónicha, ojapótaha upéva umi tupao apóstata Estados Unidos pegua ojagarrapa vove mburuvichakue ha oñondivepa hag̃ua gobierno apóstata ndive.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Péro mba'épa pe ‘ta’ mymba guasúpe g̃uarã’? ha mba'éichapa oñemoheñóita? Pe ta omoheñói pe mymba guasu mokõi hatĩva, ha ha'e peteĩ ta pe mymba guasúpe g̃uarã. Oñehenói avei mymba guasu ra'anga ramo. Upévare, jaikuaa hag̃ua mba'éichapa upe ta ha mba'éichapa oñemoheñóita, tekotevẽ jahecha porã pe mymba guasu voi rekopykuéra—pe papado.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Oiko ypykue oñembyaírõ guare ojepe’ávo pe evanhélio isensíllovagui ha omoneĩvo umi rito ha jepokuaa pagã, okáma chugui Tupã Espíritu ha ipokatu; ha tapichakuéra py’apy remiandu hag̃ua ipoguýpe, oheka pe pytyvõ mburuvichakuéra reko yvypóra mba’évagui. Upéva osẽ pe papado, peteĩ tupao ojagarráva Estado pokatu ha oipurúva upéva omotenonde hag̃ua imba’e hag̃uante, ko’ýte ‘herejía’ ñembyasy hag̃ua. Ikatu hag̃uáicha Tetã peteĩ rekojoja Tetã peteĩ rekojoja omoheñói pe mymba ra’ãnga, tekotevẽ pe pokatu religioso ojagarra hag̃uáicha pe gobierno civil, upéicha hag̃uáicha avei pe Estado autorida oiporu pe tupao omboguata hag̃ua imba’e hag̃uante.” The Great Controversy, 443.
Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.
Elías yvyty Carmelo-pe orrepresenta vaʼekue umi Millerita rembiapo, ha umi Millerita oñemopyenda vaʼekue proféta añetetévaramo iñambuéva umi ramo guive osẽ raʼe vaʼekuévagui catolicismo poguýgui, péro hikuái, omboykégui pe áraha peteĩha omyendyvaʼekue, oiporavo jey Roma-pe jevy. Upévare, pe marandu mokõiha ánhel rehegua arapoty 1844-pe oreko vaʼekue pe hembiaporã ohechauka hag̃ua umi denominación protestánte haʼeha Babilonia rajykuéra, ha umi Millerita haʼeha pe hatĩ protestánte añetegua.
When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.
Ñandejára oguenohẽrõ guare Israél yma guarépe Egíptopeguápe tembiguáiramo oiko hag̃uágui ha ombohasa Chupe Y Mar Rojo rupi, Ha’e omoñepyrũ peteĩ proceso oho hag̃ua tenonderãme oñeha’ã hag̃ua chupekuéra, oñepyrũva pe ñehesa’ỹijo maná yvagapegua rehe.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ñande ári hendy pe tesakã oñembyatýva umi ára ohasavaʼekue guive. Oñeñongatu Israel ñembyesarái rehegua marandu ñande resape hag̃ua. Ko ára-pe Tupã omoĩ Ipo ombyaty hag̃ua Ijehe peteĩ tavayguakuéra opa tetãgui, opa ñemoñaregui ha opa ñeʼẽmeʼẽgui. Pe jeju jerovia ñemonguʼépe Haʼe ombaʼapo Ihéritahárape g̃uarã, oiko haguéicha umi israelita rehe ogueraha ramo guare chupekuéra Egipto-gui. Pe tuicha ñembotavyʼỹme ary 1844-pe ojehaʼã iñepyrũ hag̃ua Itavaygua jerovia, ojehaʼã haguéicha umi hebreo-kuéra jerovia Yguasu Pytãme.” Testimonies, volúmen 8, 115, 116.
The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.
Pe ñembyasy guasu 22 jasypa 1844-pegua ogueru arandu yvágape pe santuario rehegua, ha upéi upéva omoĩ tenonderã pe sábado prueba, oiko hag̃uáicha pe maná prueba pe peteĩha peteĩ aty orekóva pa prueba apytégui Israel yma guarépe g̃uarã.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
“Pe Ñandejára ome’ẽ chéve ko jehecha oúva 1847-pe, umi pehẽngue kuéra oñembyaty aja sábadope, Topsham, Maine-pe.
“We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.
“Ñañandu peteĩ espíritu ijojaha’ỹva ñembo’épe. Ha roñembo’e aja, pe Espíritu Santo oguejy orerehe. Ore roryeterei vaekue. Pya’e aime hag̃uáicha okañýma chéve umi mba’e yvy arigua ha añemboja’o peteĩ visión-pe Tupã glória rehegua. Ahecha peteĩ ánhel oveve pya’eterei hag̃uáicha ou hag̃ua che rendápe. Ha’e pya’e chereraha yvýgui pe Táva Marangatúpe. Pe távape ahecha peteĩ témplo, ha upépe aikéma. Ahása peteĩ okẽ rupi aguahẽ mboyve pe peteĩha ao hag̃ua. Pe ao hag̃ua oñemopu’ã, ha ahasa pe tenda marangatúpe. Upépe ahecha pe altar insiénso rehegua, pe candelabro siete lámpara ndive, ha pe mesa hi’ári oĩháme pe mbujape jehechaukarã. Ahechapa rire pe tenda marangatu glória, Jesús omopu’ã pe mokõiha ao hag̃ua ha ahasa pe tenda marangatuvéva peve.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Pe Lugar Marangatúvépe ahecha peteĩ ára; hi’ári ha ijyképe oĩ óro ipotĩvéva. Káda extremo-pe pe ára rehe oĩ peteĩ querubín porãiterei, ipepo oñemyasãiva hi’ári. Hova kuéra ojere ojupe gotyo, ha oma’ẽ yvývo. Umi ánhel kuéra mbytépe oĩ vaʼekue peteĩ incensario óroguigua. Pe ára ári, pe tenda umi ánhel oĩháme, oĩ peteĩ mimbipa tuichaitereíva, ojoguáva peteĩ tróno Ñandejára oikoha. Jesús oñembo’y pe ára ykére, ha umi marangatúva ñembo’e ojupívo hendápe, pe insiénso pe incensáriope osẽ tatachĩicha, ha Ha’e ohupi umi ñembo’e pe insiénso tatachĩ ndive Itúvape. Pe ára ryepýpe oĩ pe mba’yru óroguigua maná rehegua, Aarón yvyra hakã potýva, ha umi ita kuatiañe’ẽ ojoajúva peteĩ arandukaicha. Jesús oipe’a umíva, ha ahecha hesekuéra ojehaiha Ñandejára kuãme umi Diez Mandamientos. Peteĩ kuatia ári oĩ irundy, ha ambue ári poteĩ. Umi irundy pe peteĩha kuatiápe overa hesakãve umi ambue poteĩgui. Péro pe irundyha, pe mandamiénto sábado rehegua, overa opavave ári; pe sábado niko oñemboja’o vaʼekue oñeñangareko hag̃ua chupe oñemomba’eguasúvo Ñandejára réra marangatúre. Pe sábado marangatú ojehecha porãite vaʼekue—peteĩ mimbipa jeguaka ojere ijerére. Ahecha pe mandamiénto sábado rehegua noñekutúi hague pe kurusúre. Upéicha rire, umi ambue porundy mandamiénto avei oñekutúi vaʼerãmoʼã; ha ñande ñaiméta libre jajavy hag̃ua opavave rehe, peteĩcha hag̃ua jajavy pe irundyhágui. Ahecha Ñandejára ndoikovei hague pe sábado, Ha’e araka’eve ndopytúi hag̃ua iñambue’ỹre. Péro pe papa omoambue vaʼekue chupe pe ára pokõigui pe peteĩha ára arapokõindýpe; ha’e niko omoambue vaʼerã aravo ha léi kuéra.” Early Writings, 32.
When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.
Umi protestánte osẽ ramo Yma Pytũ Mbytegui áño 1798-pe ha Daniel kuatiañe’ẽ oñembotyva’ekue ojepe’a jey ramo, mburuvicha guasu poteĩha marandu’ẽme’ẽ Bíblicopegua, mymba yvy arigua mokõi hatĩva Apocalipsis trece-pe oñeñe’ẽva, oñepyrũ imarcha marandu’ẽme’ẽ rembiasápe. Protestantísmo oñemopyenda va’ekue kuatia marangatu hérava Ñandejára Ñe’ẽ Marangatu ári, ha Republicanísmo katu oñemopyenda kuatia marangatu hérava Constitución ári. Ñandejára oguenohẽ va’ekue Itupao pe desiértope Yma Pytũ Mbytegui, ha yma Israel yma guaréicha Egipto poguýpe tembiguáiramo oiko aja, pytu’u ára rembiapoukapy oñembyesarái va’ekue. Israel ohasa haguéicha Mar Pytã rupi, oho hag̃uáicha léi ñeme’ẽ Sinaípe, péicha avei Israel pyahu ohasa Atlántico rupi, oho hag̃uáicha 22 de octubre de 1844-pe, upépe léi ojehechauka jey hag̃uáicha. Ñandejára oñepyrũ jey ohupi tavayguakuéra ha’éva Itembiapoukapy ñongatuhára, Imarandu’ẽme’ẽ profétikakuéra ñongatuhára, ha oguerahávata Protestantísmo ao guasu. Israel yma guarépe oñeme’ẽ va’ekue mokõi tabla Diez Mandamientos rehegua, techaukaha ramo hembiapo hag̃ua Itembiapoukapy ñongatuháraramo; ha Israel pyahúpe oñeme’ẽ va’ekue mokõi tabla Habacuc rehegua, techaukaha ramo hembiapo hag̃ua Iñe’ẽ profétika ñongatuháraramo.
Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.
Israel koʼag̃agua ipyahúva ogueraha vaʼerãkuri mokõive aty mokõi táva rehegua oikuaveʼẽvo mbohapyha ánhel remimombeʼu ko yvy ape ári, upéva hína pe marandu oñemombeʼúva umi ogueraháva Protestantísmo aojoja. Pe Protestantísmo osẽ vaʼekue Yvypóra Arapytũgui upérõ ndaiporãmbáikuri, yma guare Israel-icha ohasa jave Mar Pytã rupi. Protestantísmo omombeʼu vaʼekue pe ñeʼẽmbyky: Biblia ha pe Biblia año, ha katu oguereko vaʼekue peteĩ ñemyesakã ndojehuipaiva Tupã Ñeʼẽ rehe, heta saʼary rupive okaru rupi Romanismo Katóliko ñemboʼepy pagano rehe (mbaʼe oñekuaveʼẽva taʼãnga guaʼúpe). Tupã omoĩkuri peteĩ protestánte añetegua tohechauka hag̃ua opaite Tupã Ñeʼẽ, oñembohysýiva “léi ha profétakuéra” rupive, mokõive aty mokõi táva rehegua ohechaukáva mokõivéva: Tupã tavayguakuéra rembiapo ha Tupã reko tee. Peteĩha ánhel rembiapo haʼe vaʼekue omoheñói hag̃ua peteĩ tavaygua protestánte añetegua, haʼéva mokõivéva: ñangarekohára Hembiapoukapy rehe ha Iñeʼẽ profétika rehe.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Tupã ohenói Itupao ko árape, ohenoihaguéicha yma Israel yma guarépe, oñembo’y hag̃ua tesape ramo yvy ape ári. Pe kysepuku mbarete añetegua rehegua rupive, peteĩha, mokõiha ha mbohapyha ánhel marandu rupive, omboyke chupekuéra umi tupao nguéragui ha arapyguágui ogueru hag̃ua chupekuéra hi’aguĩ marangatu hag̃uáicha Hese. Ojapo chupekuéra Iley ñongatuharakuéra ramo ha omoĩ ijapópekuéra umi tuicha añetegua profesía rehegua ko árape guarã. Umi ñe’ẽ marangatu oñeme’ẽ haguéicha yma Israel yma guarépe, ko’ãva avei hína peteĩ jerovia marangatu oñembohasava’erãva yvy ariguápe. Umi mbohapy ánhel Apocalipsis 14-pe ohechauka umi tavayguápe omoneĩva Tupã marandu kuéra resape ha osẽva Hemimbou ramo omyasãi hag̃ua pe ñemboguata yvy pukukue ha ipekue javeve.” Testimonies, volúmen 5, 455.
The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.
Pe adverténsia ojeheraldava’erã umi oñeikuaaukáva mokõi aty mokõi tábla rehegua ñongatuháramo, ha’e hína peteĩ ñe’ẽmondo ani hag̃ua oñemoneĩ catolicismo marka. Upe protesta oñemoĩ Acab ha Jezabel joaju ndaiporihápe léi rovake, ha Elías ohechauka upéva Monte Carmelo ári. Pe ñeme’ẽ umi mokõi tábla ita rehegua Monte Sinaípe ohechaukaraka pe ñeme’ẽ Habacuc mokõi tábla ao rehegua tembiasakue 1842 guive 1849 peve. Habacuc mokõi tábla ha’e pe techaukaha pe ñe’ẽme’ẽ joaju rehegua Tupã ha Itavayguakuéra protestante ndive. Oñemboykévo umi tábla, upéva ojoguáta Israel ymaguare omboykévo Tupã léi.
The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.
Umi Millerita oike oike pe Tenda Marangatuvépe ha ohupyty pype Arapokõi rehegua tesakã; upéicharõ jepe, pe prueba rembiasakue ne’ĩra gueteri oñemohu’ãmba. Upe jave avei, Republicanismo ratĩ ohohína kuri upe tembiasápe voi. Ha mokõivéva ratĩ oguahẽta peteĩ mba’e guasu iñoguata joajúpe ary 1863-pe.
Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.
Pe mensáhe Elías rehegua Miller-gui omoheñói peteĩ proceso de purificación progresiva, pe propósito oñeha’arõva reheve omopyenda hag̃ua pe kórno Protestánte; ha upe historia joajúpevoi pe kórno Republicáno oikeva’ekue peteĩ proceso progresivo de desarrollo político-pe. Mokõivéva kórno oĩ peteĩchagua mymba yvy arigua ári, upévare oho vaʼerã joajúpe ha peteĩ ñeʼẽme pe mymba yvy arigua rembiasakue pukukue javeve.
The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?
Pe mba’e peteĩha profétikogua ohechaukáva mymba yvy rehegua ratĩ republicano ha’e pe tembiapo oñe’ẽvo Constitución omoañetepyrũ hag̃uáicha ary 1789-pe. Ary 1798-pe, (pe paha árape, araka’e pe lívro Daniel rehegua ojeipe’a va’ekue), pe mymba yvy rehegua oñe’ẽta hag̃ua peteĩha jey pe mburuvicharenda poteĩha ramo profecía bíblica-pe. Ary 1798 ha’e va’ekue ñepyrũrã Tetã peteĩ reko Amérikagua rehegua pe mburuvicharenda poteĩha ramo profecía bíblica-pe, ha pe ñe’ẽ oikova’ekue pe mymba yvy rehegua rembiasakue ñepyrũme ary 1798-pe ohechaukáva’erã pe pahaite jey pe mburuvicharenda poteĩha oñe’ẽtaha, ha upe aravo ojehechauka dragón ñe’ẽ ramo. Ñahesa’ỹijóramo umi léi oñemoneĩva’ekue pe ratĩ republicano rupive Tetã peteĩ reko Amérikagua-pe ary 1798-pe, tekotevẽ ñaha’arõ jahecha hag̃ua peteĩ typificación umi léi ojemoneĩtava Sunday law ndive oñondive, Tetã peteĩ reko Amérikagua oñe’ẽ vove dragónicha. Jahesa’ỹijóvo ko’ã irundy léi oúva upe rire, eporandu nde jupe: umi irundy léi oñemoneĩva’ekue ary 1798-pe, oguerekópa pe firma profética Alpha ha Omega rehegua?
In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.
Ary 1798-pe, Tetã peteĩ rekojoja Amandaje ohasa heta léi iñimportánteva ojekuaáva Léikue Tetãygua Pytagua ha Ñe’ẽ Ñembyahýi rehegua ramo. Koʼã léi niko irundy léi aty vaʼekue, ohasáva pe Congreso oisãmbyhýva Federalista-kuéra ha omoañetéva mburuvicha guasu John Adams, Estados Unidos mokõiha mburuvicha guasu ha George Washington vice mburuvicha guasu yma guare.
The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.
Léi de Naturalización: Ko léi ombohetave vaʼekue pe ára ojeikovaʼerãha tetãme umi inmigránte ikatu hag̃uáicha oiko tetãygua Estados Unidos-pegua, 5 áño guive 14 áño peve. Ojejapo vaʼekue tenonderãite ojejoko hag̃ua pe mbarete orekóva umi inmigránte pyahu, haʼekuéra heta jey oñemoirũvaʼekue pe partido opositor ndive, umi Democratic-Republicans.
The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.
Léi de los Amigos Extranjeros: Ko léi ombojerovia vaʼekue mburuvichavetepe omosẽ hag̃ua tetãgui umi ndahaʼéiva tetãygua ojehechakuaáramo haʼekuéra peteĩ amenaza Tetã peteĩ reko Amérika Joajupegua rekove hag̃ua pyʼaguapýpe jave. Omeʼẽ vaʼekue mburuvichavetepe pokatu ojoko ha omosẽ hag̃ua tetãgui oimeraẽ ndahaʼéiva tetãygua haʼe ohechávaramo iñañáva térã ipeligrosóva.
The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.
Léi de los Enemigos Extranjeros: Ko léi ome'ẽkuri umi ciudadano tetãnguéra oĩva ñorairõme Estados Unidos ndive ñembokatupyry, ñejoko ha ñemondo hag̃ua tetãgui. Oñemoĩkuri peteĩ ñeñangarekorã ramo pe tekove asy ha jepy’apy oĩva’ekue ary 1790 paha rupi.
The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.
Pe Léi de Sedición: Kóva hína pe Alien and Sedition Acts apytépe pe ipolemikavéva. Omoĩ vaʼekue ramo peteĩ mbaʼe vaiha, ojepublika hag̃ua jehaipy “japu, tekovaiha omyasãiva ha tembiapo vaíva” gobierno rehe térã iofisiálakuéra rehe, ikatu hag̃uáicha oñemongy hag̃ua héra térã oñemoĩ hag̃ua chupekuéra ñemboyke ha ñemotĩme. Umi omoakãʼỹva ko léi rehe ohecha vaʼekue kóva ramo peteĩ jeity jojaʼỹva ñeʼẽ hag̃uáre ha prensa rekosãsóre.
The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.
Ley de Alienígenas ha Sedición rehegua ogueru heta ñembyai ha omoheñói ñemoĩ mbarete umi Democratic-Republicans-gui, oimo'ãva ko'ã léi ombyaiha umi derécho Constitucional fundamental ha ojepytasoha hikuái iñirũnguéra partido político rehe. He'i hikuái umi léi ha'eha peteĩ jeike vai Primera Enmienda rehe, oñangarekóva ñe'ẽ rekovépe ha prensa sãso rehe. Ipahápe, ko'ã léi oreko peteĩ tembiapo elección ary 1800-pe, upérõ Thomas Jefferson ha umi Democratic-Republicans ogana presidencia ha Congreso, ha upéva ogueru Ley de Sedición ñembogue.
The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.
Pe aty Demócrata-Republicano oguerovia koʼã léi oviolaha umi derécho iñepyrũmbyetéva oñemombaretéva Constitución rupive, ha avei oguerovia kuri umi léi ojejapohague oñehundi hag̃ua pe aty político iñorairõvévape. Ndaipóri mbaʼeve heʼiséva koʼã léi oñemboykéramo térã upéi opámaramo, pe Alfa ha Omega ohechauka pe paha pe ñepyrũ ndive. Pe tembiasápe koʼã léi oñemoĩhaguépe térã “ñeʼẽ” haguépe léiramo, pe aty Federalista oñemoĩ kuri peteĩ aty héra Demócrata-Republicano rehe. Pe ñemoambue pe aty Demócrata-Republicano rehegua ipahápe omoheñói pe aty Republicano. Peteĩ aty político oñembojoaju hetave hag̃ua tenonderãite peteĩ ñemoĩpy añetetéva tembiguái rekovai rehe.
The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.
Umi historiadorkuéra ombojekuaa 1863 ha’eha pe punto mbyteetéva pe ñorairõ civil-pe, peteĩ ñorairõ oñemopyendáva tembiguáiramo jeiko rehe. 1863 ha’e avei peteĩ waymark umi pyahu poyvi rerahahárape g̃uarã pe kũatĩ protestánte pegua, ha’ekuéra upérõ omboyke va’ekue pe peteĩha aravo-profecía oñeme’ẽva’ekue Míller-pe ánhelkuéra rupi (pe profesía “mokõiha poapy jey” rehegua Levítico mokõipa poteĩme). Ikatúpa ha’e peteĩ coincidencia añoite pe profesía umi poapy jey rehegua oĩ hag̃uáicha oñemopyendáva pe tembiguáiramo jeiko léi rehe oñemoĩva pe kapítulo mboyveguápe Levítico-pe? Pe “maldición” ojehechaukáva umi “poapy jey” rupive ha’e va’ekue pe ñe’ẽme’ẽva: pe pacto léi kapítulo mokõipa pohárõ pegua noñeñangarekóiramo, Israel upéicharõ omohu’ãta iñemoñare rembiasakue ojevyjeyvo pe tembiguáiramo jeikope, upégui oñeguenohẽ hague oñepyrũrõ guare oguata Yguasu Pytã rupi.
From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.
1798 guive 1863 peve pe aty politikokue hérava Partido Democrático-Republicano ohasa peteĩ serie de ñemopotĩ térã mba’e ryryipa. 1798 guive tenonderã, ha ko’ýte 11 jasypoapy 1840 guive 1863 peve, pe movimiento Millerita ohasa avei peteĩ serie de ñemopotĩ ha mba’e ryryipa.
The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.
Pe Partido Demócrata-Republicano, peteĩva umi ypykue partido polítikogui Estados Unidos-pe, ndoguerekói peteĩ transformación directa pe Partido Republicano moderno-pe, oĩháicha ko árape. Upéva rangue, ohasa peteĩ serie de cambio ha ñemboja’o rupi tiempo ohasávo, ipahápe ogueraha opaichagua partido político ñemoheñói-pe pe Partido Republicano osẽ mboyve.
The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.
Pe Partido Demócrata-Republikáno, heta jey ojoaju Thomas Jefferson ha James Madison rehe, oñemopyenda siglo XVIII pahápe peteĩ ñeñembohovái ramo Partido Federalista-pe. Umi Demócrata-Republikáno omomba’e peteĩ interpretación mbarete Constitución rehegua, umi estado derécho, ha umi interes agrario rehegua.
However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:
Ha katu, ary 1820 aryguive, pe Partido Demócrata-Republicano oñepyrũ oñembyai umi línea regional ha ideológica rupi. Pe ñemboja’o tenondegua oiko pe Era of Good Feelings (1817–1825) aja, upérõ ndaipóri rupi oposición mbarete James Monroe presidencia rehe. Ko período py’aguapy político rehegua oipytyvõ pe Partido Demócrata-Republicano ñemboguejýpe. Ipahápe, pe partido oñemboja’o heta facción-pe ha oñemoambue ko’ã aty político-pe:
Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.
Partido Democrático: Umi segidorkuéra Andrew Jackson rehegua, ha'éva oiko va'ekue tetã ruvicha guasu sieteháva ary 1829-pe, omoheñói Partido Democrático. Umi demócrata jacksoniano omotenonde peteĩ poder ejecutivo mbarete, tetãmbytépe ñemyasãi gotyo kuarahyreike, ha peteĩ derecho de sufragio ipyahuvéva kuimba'e morotĩme g̃uarã.
National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.
Partido Republicano Nacional: Ko partido osẽ vaʼekue ombohovái hag̃ua Andrew Jackson presidénsia, ha upéi oñembojoaju ambue atykuéra anti-Jackson ndive oiko hag̃ua Partido Whig. Umi Republicano Nacional, hetave jey, oipytyvõve vaʼekue peteĩ gobierno federal mbarete ha ñemoakãrapuʼã económico.
Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.
Partido Antimasónico: Kóva ha’e va’ekue peteĩ partido político sapy’aguáva oikóva 1820 arykuérape, tenonderãite osẽva’ekue temimo’ãgui oñeñandúva hague pe fraternidad masónica ñemiguáva pu’aka rehe. Oñemongaru hag̃ua ipype oĩ va’ekue peteĩ kuatia pehẽngue umi ex Democrático-Republicanos-gui.
The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.
Partido Whig: Oñemoheñóiva’ekue ary 1830 rupi, umi Whig oike va’ekue pype umi ex Republicano Nacional, umi Anti-Masón, ha ambue aty opositor. Ojekuaa va’ekue chupekuéra iñemoĩ rupi umi política jacksoniana rehe, pytyvõ mbarete peteĩ gobierno federal rehe, ha ñemotenonde desarrollo industrial ha económico rehe.
The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.
Pe Partido Republicano moderno oñemopyenda vaʼekue ary 1850-kuérape mbaʼeporãicha peteĩ mbohovái hag̃ua umi tensión regional okakuaáva esclavitud rehegua. Ogueru hag̃ua heta tapicha oúvaʼekue umi Whig yma guaréva apytégui, umi Demócrata oĩva esclavitud rehe, umi Free Soiler, ha ambuekuéra omoakãʼỹva esclavitud ñembotuicha hag̃ua yvy pyahu kuérape. Pe peteĩha candidato presidencial republicano, John C. Fremont, oñemoĩ vaʼekue ary 1856 jeporavorãme; ha pe candidato peteĩha osẽ porãva pe partidopegua, Abraham Lincoln, ojeporavo vaʼekue ary 1860-pe. Upévare, pe Partido Republicano osẽ vaʼekue ijeheguiete, ojeheʼaʼỹre pe tradición Democrático-Republicana rehe, ha oreko peteĩ tape tee historia política estadounidense-pe.
By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.
Ary 1860-pe, pe partido Republicano ombojeporavo hag̃ua iprimer mburuvicha guasu. Oñemopyenda vaʼekue peteĩ joaju rehegua partido-kuéra polítikogua opuʼãva tembiguái reko rehe. Ary 1863-pe pe Proclamación de Emancipación “ñeʼẽ” rupive ombogue tembiguái reko. Ary 1863-pe pe hatĩ republicano, upérõ ojehechauka hag̃ua pe partido Republicano rupive, “ñeʼẽ” rupive ombogue tembiguái reko, ha pe hatĩ protestante ndoikovéima peteĩ movimiento ramo ha oiko pe iglesia Adventista del Séptimo Día-rõ. Pe movimiento Millerita legal ha oficialmente opa vaʼekue mayo ary 1863-pe, ha upe ary-pe Moisés juramento, pe profecía tembiguái rehegua, oñemboyke. Pe oguerekóva apysa, tohendu.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Ko’ág̃a ikatu hag̃uáicha iporã ñame’ẽ peteĩ jehecha mbyky pe “Moises ñe’ẽme’ẽ” rehe, pe proféta Daniel ohenóiva upéicha.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Heẽ, opa Israel ojeitypa nde léigui, ojei hag̃ua ani hag̃ua ohendu nde ñe'ẽ; upévare pe maldisión oñohẽ ore ári, ha pe juramento ojehaíva Moisés, Tupã rembiguái, léipe, ñande angaipa haguére hese. Daniel 9:11.
William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.
William Miller, ojeisã vaʼekue Gabriel ha ambue ánhel kuérape oikuaa porãvo Tupã Ñeʼẽ, peteĩhaite ogueraha vaʼekue “mokõi siete ára” Levítico mokõipa poteĩ-pe. Miller remimombeʼu heʼiha, iñemoarandu hag̃ua la Biblia-pe, oñepyrũ hague Génesis arandúpe ha upévare ohasa vaʼekue hesakã porã hag̃uáicha Levítico-pe mboyve og̃uahẽ hag̃ua umi mokõi mil trescientos ary Daniel capítulo ocho versículo catorce-pe. Haʼe oiporu hag̃uáicha añoite la Biblia ha peteĩ concordancia Cruden rehegua.
Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.
Cruden concordancia ndorekói mba’eveichagua referencia umi ñe’ẽ hebreo térã griego rehe, upéi oñembohasava’ekue ingléspe Biblia King James-pe. Miller ohechákuri pe “contexto” pe pasaje omba’apohápe hese omoañete hag̃ua iñentendimiento peteĩ ñe’ẽ térã peteĩ pasaje Escritura-gui. Ha og̃uahẽvo pe iñentendimiento rehegua umi “siete tiempos” rehe, hasy’ỹeterei ojehecha hag̃ua pe contexto umi “siete tiempos” Levítico capítulo veintiséis-pe guarã ha’eha capítulo veinticinco.
Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”
Kapítulo mokõipa po outlína pe yvy pytuʼu, pe Jubileo ha tembiguái rehegua léi-kuéra. Kapítulo mokõipa popegua léi-kuéra oike “Moisés, Ñandejára rembiguái, léi” ryepýpe, ha omeʼẽ peteĩ jehovasa oñeñeʼẽrendúramo, ha peteĩ “maldición” noñeñeʼẽrendúiramo. Kapítulo mokõipa õme, pe maldición “siete veces” rehegua ojoja mokõi mil po ciento veinte ary rehe, ha oñemoĩ hesakã hag̃uáicha pe contexto evidente-pe umi tembiapoukapy yvy pytuʼu rehegua ha pe tembiguái rehegua principio-kuéra ndive. Kapítulo mokõipa õme, pe castigo oñehenói “che pacto ñorairõ.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Upérõ che avei aguata pene kóntrape, ha ambopochyve pene ári gueteri siete jey pene angaipa rehe. Ha aguerúta pene ári peteĩ kyse puku, ojepy’amongetáva che ñe’ẽme’ẽ joavy rehe; ha peñembyaty vove pene táva kuérape, amondóta pene apytépe mba’asy vai, ha peẽ peñeme’ẽta pe ñenemiga pópe. Levítico 26:24, 25.
In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.
Iñe’ẽme ojehechakuaa hag̃ua, pe “pacto” Ñandejára oguerekóva peteĩ “pleito” rehegua ha’e pe pacto oje’e vaʼekue ymaite kuri capítulo veinticinco-pe. Pe castigo umi siete tiempos rehegua oñembohéra pe “pleito” Ñandejára “pacto” rehegua, ha pe “maldición” ojepytasóva hese ha’e Israel oñemeʼẽtaha “ijenemígo kuéra pópe”, ha oĩ rire pe enemígo kuéra retãme, (Daniel oĩ haguéicha) Israel oikóta ijenemígo kuéra rembiguái ramo.
When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”
Moisés ohaírõrõ guare Levítico mokõipa teĩme, Israel yma guare ojepe’ámakuri Egipto rembiguaígui, ha tembiguái reko rembiasakue ojehechaukáva mokõipa po capítulope oguerúta vaʼerã peteĩ jehovasa térã peteĩ ñeʼẽvai. Israel yma guare araka’eve ndojapói Jubileo mbojojaha mbojojápe he’íva, ha ipahápe mokõivéva, pe reino yvategua ha pe yvy gotyogua, oñemosarambi “mokõiha poapy jey” aja, oñekumpli hag̃ua upe Daniel ohenóiva “Moisés ñe’ẽvai”.
The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.
Pe joajúva ñemoñe’ẽ Ñandejára ha Israel apytépe, oñepyrũva’ekue iñembigoguái Egíptope, opa Assiria ha Babilóniape iñembigoguái reheve. Umi “siete tiempo” pe tetãnguéra yvate gotyo oĩvare oñemohu’ã 1798-pe, ha umi “siete tiempo” pe tetãnguéra ñemby gotyo oĩvare oñemohu’ã 1844-pe. Pe ñepyrũha ko mokõi periodo siete tiempo rehegua ojehechauka Isaías arandukápe, capítulo siete-pe, peteĩ profesía sesenta y cinco ary rehegua rupive, Isaías omombe’u va’ekue mburuvicha guasu Acaz Judá pegua-pe ary 742 JC-pe.
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 7:8, 9.
Siria akã rehegua hína Damasco, ha Damasco akã rehegua hína Rezín; ha sesenta ha cinco ary ryepýpe Efraín oñembyaietéta, ani hag̃ua tetã ramo oiko. Ha Efraín akã rehegua hína Samaria, ha Samaria akã rehegua hína Remalías ra’y. Peẽ ndapejeroviáiramo, añetehápe ndapeñemopyendamo’ãi. Isaías 7:8, 9.
Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.
Isaías ohechakuaa vaʼekue “hyepýpe” sesenta y cinco ary, upe ára guive oñemoherakuã haguépe pe profesía ary 742 a.C.-pe, pe rréino yvategua oñembyai hag̃uáicha. Diecinueve ary rire, ary 723 a.C.-pe, pe rréino yvategua Israel-gua ojegueraha tembiguáiramo Asiria ruvicha guasu poguýpe, ha cuarenta y seis ary rire pe Babilonia ruvicha guasu ogueraha tembiguáiramo pe rréino yvýpeguápe Judá-pe ary 677 a.C.-pe. Pe profesía sesenta y cinco ary rehegua omoheñói seis techaukaha histórico. Peteĩha haʼe ary 742 a.C., oñemoherakuãhápe pe marandu. Diecinueve ary rire, ary 723 a.C.-pe, pe rréino yvategua ojegueraha tembiguáiramo Asiria-gua poguýpe. Cuarenta y seis ary rire, ary 677 a.C.-pe, pe rréino yvýpegua ojegueraha tembiguáiramo Babilonia-gua poguýpe. Umi peteĩ dos mil quinientos veinte ary oñepyrũ vaʼekue ary 723 a.C.-pe upéi opa ary 1798-pe. Upéi, ary 1844-pe, umi dos mil quinientos veinte ary oñepyrũ vaʼekue ary 677 a.C.-pe oguahẽ ipahápe. Ary 1844 guive, pe marandu ypykue oñemyasãi diecinueve ary peve oguahẽ hag̃ua ary 1863-pe ikatu hag̃uáicha oñembotykuaite opaite pe estructura profética; Alpha ha Omega omarka haguére diecinueve ary oñepyrũ hag̃ua pe estructura profética, upéicha avei oĩvaʼerã diecinueve ary oguahẽ hag̃ua ipahápe.
Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.
Israel yma guare ypykuékue oñemosãsóma Egíptope guare tembiguáigui, ha iñe’ẽrenduy’ỹ rupi mokõive tetãnguéra—yvatepegua ha ñembypegua—ojevyjey tembiguáipe. Umi profesía ohasa yma guare Israel tee maranduhára rembiasakuegui Israel espiritual ko’ãgaguápe, ha upéicha rupi opaite umi maranduhára techaukaha rembiapotee ha’e tembiguái reko.
The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.
Isaías omombe’upyre capítulo siete-pe oñeme’ẽ va’ekue mburuvicha vai Acaz-pe Isaías rupive ary 742 a.C.-pe, peteĩ ñorairõ tetãygua amo yvate ha yvy gotyo oikótava ojehechakuaa jave. Acaz rréino yvy gotyogua ha’e va’ekue pe yvy porãite tee Israel ymaguaregua. Ary 1798-pe, pe yvy porãite espiritual maranduhai Bíblico ñemoñe’ẽnguépe oñepyrũ ogoverna Biblia ñemoñe’ẽnguépe pe sexto rréino ramo. Umi siete tiempo oúva pe yvy porãite tee rehe opa rire ary 1844-pe, oĩ va’ekue, mburuvicha Acaz rembiasakueicha, peteĩ ñorairõ tetãygua oikótava. Ary 1844 peve, umi aty polítikogua ojeka’ívo ha ojapo joajuha guasu rupi oikóva apañuãi ha’e va’ekue haimeteite oñemohenda mokõi clase de convicción política-pe. Tembiguái rekóre oñeñe’ẽvo, umi Demócrata-kuéra oime va’ekue tembiguái rekóre, ha umi Republicano-kuéra katu oñemoĩ tembiguái reko rehe. Ary 1798 guive ñorairõ tetãygua ñepyrũ ary 1860 peve, pe proceso oñemoheñóivo mokõi clase de aty política oñemohenda hag̃ua, oñemohenda va’ekue.
Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.
Acaz ohechauka pe yvy hechapyrã literal, ha upévare omboyke pe yvy hechapyrã espiritual. Acaz rembiasakue omboyke pe tembiasakue profético, upépe pe profesía oñemoherakuãhague ary 742 a.C.-pe, ha upévare omboyke pe tembiasakue upépe pe profesía opa hague. Ñepyrũrã rembiasakuepe, pe reino yvatepegua, oĩva pa távagui, oñemboyke kuri ambue mokõi távagui, oñemoĩ hag̃uáicha ñembyai rupive pe gobiernorã divinamente oñemopyendava’ekue umi mokõi távape yvy gotyopegua. Umi pa távayvatepegua ojapo kuri peteĩ joaju Siria ndive, omboykévo pe joaju oĩva pe confederación yvy gotyopegua ha peteĩ mbarete ojehechaukáva simbólicamente Siria rupive.
This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.
Ko ñe’ẽmbyky omombe’u porã pe “siete tiempo” oĩva Levítico veintiséis-peha ha’eha peteĩ ñe’ẽme’ẽ joajupegua omohendáva térã peteĩ jehovasa ñe’ẽrendu rehe, térã pe “maldición” tembiguáiramo oikovéva ñe’ẽrendu’ỹ rehe. Pe reino yvategua ha pe reino yvýpegua oñepyrũ oñondive peteĩ tetã ramo, oñeguenohẽva tembiguáigui, ha upéi oñegueraha jeýva tembiguáipe peteĩteĩva ipahápe.
The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.
Umi sesenta y cinco ary opávo umi profesía tembiguáiramo guare oñemohu'ã Israel espiritual rehe, pe yvy gloriosa espiritual-pe, peteĩ guerra civil mbytépeite, norte oñorãirõvo sur rehe. Umi oñorãirõva pe guerra civil-pe ha'eva'ekue peteĩ rréino omoheñóiva peteĩ konfederasión ha ojepe'áva pe gobierno Tupã omopyendáva'ekuegui, oĩva pe rréino iñakãratĩvape.
From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.
1798 guive oñepyrũvo ha pe ñorairõ tetãygua peve, republicanismo ratĩ ojejapo hag̃ua peteĩ proceso rupive, upéva ogueru mokõi clase de antagonista político ohechaukáva mokõi lado umi asunto tembiguái rehegua. Umi antagonista pro-esclavitud ohekáva ombohape hag̃ua tembiguái rembiapo oñemomba’e hag̃ua, operde pe ñorairõ.
From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.
1798 guive guive pe guerra civil peve, protestantísmo ratĩ oike peteĩ proceso rupive omoheñóiva mokõi aty oñomoirũ’ỹva rrelihiosopegua, ohechaukáva mokõi lado umi mba’e ojejapóva tembiguáire. Umi oñomoirũ’ỹva odefendíva tembiguái rehegua, ohekáva omantene hag̃ua pe ñehesa’ỹijo ypykue profesía tembiguáiregua rehe, operde pe ñorairõ.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
Áño 1863-pe, republicanismo ratĩ osẽ porã omboyke hag̃ua tembiguái rekopy.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
Áño 1863-pe pe protestantísmo ratĩ ojapo hag̃ua pe profesía tembiguái rehegua oñemboykévo.
In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.
Upéicha ojapóvo, haʼekuéra omboyke Miller rembiapo, Elías iñempope g̃uarã. Upéicha avei omboyke hikuái “Moisés ñeʼẽmeʼẽ,” ita pyenda iñempope g̃uarã. Upémarõ Moisés ha Elías oñemboyke, ojevy hag̃uáicha 11 jasyporundy 2001-pe.
Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.
Alfa ha Omega, pe lingüísta hechapyrãitéva ohai Yvypóra’ỹva guigua firmarã opaite profecía aravopegua pe “Moisés ñe’ẽme’ẽ” ryepýpe, ha’e voi omombe’úva’ekue ijehe Palmoni ramo, pe Papapy Ñandejára hechapyrãva. Ndapegueroviáiramo, añetehápe ndañemopyendamo’ãi.