Jones' Logic
Lógica de Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.
Jones remimo’ã pe ánhel peteĩha Apocalipsis catorcepegua ndaikatuiha oñemboja’o umi mokõi ánhel oúva hapykuéri-gui, ha’e peteĩ tekopyguapy itatĩmbáva. Pe ohechakuaa hag̃ua mba’éichapa umi mbohapy ánhel ojoaju ijojaha’ỹva umi ánhel trompeta rehegua ndive, upéva añetehápe ndaikatúi oñembyai. Katuete imbarete omoĩva’ekue umi mbohapy ánhel Apocalipsis catorcepegua ári; hákatu pe remimo’ã ojeiporu hag̃ua chupekuéra “ndojeheja’ỹ hag̃uáicha,” upéichaite avei ovale opaite umi ánhel ohenondeva’ekuépe g̃uarã.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Ojesareko rupi umi mbohapy ánhel oĩva Apocalipsis catorce-pe, ndoguerahái ilóhika tee ipahaitépe. Ipahápe, pe lógica oipurúva ombojoaju hag̃ua pe trompéta poha, peteĩha ha mokõiha jehasa asýva, ha avei pe poapyha jehasa asýva umi mbohapy ánhel Apocalipsis catorce-peguándi, oike avei ipype ogueraha hag̃ua pe línea umi trompétagui pe peteĩha umi siete ánhel trompéta rehegua peve.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñeme’ẽ siete trompéta. … Ha umi siete ánhel oguerekóva umi siete trompéta oñembosako’i ombopu hag̃ua. Apocalipsis 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.
Pe serie umi ánhel rehegua oñepyrũ umi ánhel trompéta “pokõi” reheve, ha umi ánhel kuéra línea Apocalipsis-pe oñepyrũ pe trompéta peteĩha guive peve pe mbohapyha ánhel ñe’ẽmondýi pe mymba marca rehegua. Jones oĩ porã ombojekuaa haguére peteĩ joavy pe irundy trompéta peteĩha ha umi mbohapy trompéta ñembyasy paha apytépe, upe estructura profética “irundy ha mbohapy” ojejuhúgui avei umi tupão kuérape ha umi sello kuérape. Oñemopyenda hag̃ua mbohapy testígo ári Apocalipsis kuatiápe ome’ẽ umi oiporavóva ohecha hag̃uápe pe pokõi, símbolo ramo, oguereko avei irundy símbolo ramo ha mbohapy símbolo ramo.
A Divine Connection
Peteĩ joaju Tupãgui hag̃uáicha
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Pe mba’e jahesa’ỹijóma kuri ko’ág̃aite peve ha’e kóva: Apocalipsis catorcepegua peteĩha ha mokõiha ánhel oñembopy’a guasu peteĩ profesía ára rehegua Islam-gui, peteĩha ha mokõiha ñembyasýpe guare; ha mbohapyha ánhel rembipokatu ojehupyty mbohapyha ñembyasy oñekumplívo 9/11-pe. Jones rembiapo’ípe ojehechakuaa, (jepe ha’e ndahói che punto peve), opaite ánhel Apocalipsis ochopegua peteĩha trompéta ánhel guive Apocalipsis oncepegua mbohapyha ñembyasy trompéta peve oñembojoaju hag̃uáicha ndojepe’akuaáiva Apocalipsis catorcepegua mbohapy ánhel ndive. Umíva ha’e ta’anga peteĩ líneape profesiagua ryepýpe. Tekotevẽ oñehechakuaa péicha ikatu hag̃uáicha oñentende umi tembiaporã opaichagua peteĩteĩva umi ánhel oguerekóva. Upévare, umi siete iglesia, sellokuéra ha trompetakuéra ohechauka sieteha, ha avei irundy ha mbohapy ra’ãnga pe simbolismo general sieteha ryepýpe (iglesiakuéra, sellokuéra ha trompetakuéra); upéicha avei, pe línea ánhelkuéra rehegua peteĩha umi siete trompéta ánhel apytégui guive pe mbohapyha ánhel peve ojehechava’erã peteĩ mba’e joajúramo. Kóva ohechauka peteĩ línea once ánhel rehegua.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Pe mbohapy ánhel Apocalipsis catorcepegua ohechauka umi Millerita-kuéra marandu ñe’ẽmondo momarandúva, omombe’úva juicio ñepyrũ; ha upéi, pe marandu ñe’ẽmondo momarandúva umi cien cuarenta y cuatro milgua, oikuaaukáva juicio ñembotý.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Pe umi siete trompéta ohechauka umi mbarete Tupã oipurúva iprovidénsia rupi ogueru hag̃ua juicio umi tetãnguéra ári ombohapéva kuarahy ñemomba’e guasu.
The first four trumpets identify the progressive demise of Western Rome by the year 476.
Umi irundy ñe’ẽturumpéta peteĩha guive irundyha peve ohechauka Kuarahyreikegua Róma ñehundi oñembotuichave ha oñemotenonde ohóvo, pe ary 476 peve.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Pe tembiporu porundy ha poteĩha ohechauka Roma Kuarahyresẽgua ñehundi 1449 guive 1453 peve.
The last three trumpets represent Islam of the three woes.
Umi mbohapy trompéta paha oguerovia Islam-pe umi mbohapy ñembyasýpe.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.
Pe ánhel Apocalipsis mokõihápe oĩva ha’e Cristo, oguejyva’ekue omombarete hag̃ua pe movimiento iñepyrũme, ha oguejy jey Apocalipsis 18-pe omombarete hag̃ua pe movimiento ipahápe.
The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.
Pe séptimo trompéta oñepyrũ osu 22 jasypa 1844-pe, pe huísio ñepyrũme, ha’éva pe ára antitípico de Expiación. Pe trompéta del Jubileo oñembopu va’erã pe Ára de Expiación-pe. Upévare mokõi trompéta oñembopu pe huísiope: pe trompéta del Jubileo ha pe séptimo trompéta.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Upéi rembopu vaerã pe trompéta arete guasupegua séptimo jasy ára pahápe, pe décimo árape; pe ñemoĩ porã ára guasúpe pembopu vaerã pe trompéta opaite pene retã rupi. Ha pemomarangatu vaerã pe ary cincuenta, ha peikuaauka sãso opaite pe yvy tuichakue javeve opa umi henyhẽhávape g̃uarã: upéva ha’éta peẽme g̃uarã peteĩ jubileo; ha peteĩteĩta peyejey vaerã ijyvyrãme, ha peteĩteĩta peyejey vaerã hogayguakuérape. Pe ary cincuenta ha’éta peẽme g̃uarã peteĩ jubileo: ani peporoty, ani peñemono’õ umi ijehegui okakuaávagui upe ary pukukue, ni pembyaty umi parral oñeñangareko’ỹvagui hi’a. Levítico 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Pe konteksto ohechauka hag̃ua Israel ñemosarambi “siete tiempo” aja, oĩva pe kapítulo oúva upe rire Levítico-pe, oñemoĩ porã umi versíkulo ogueraháva pe mbo’epe hag̃ua oñembopu hag̃ua pe trompéta del jubileo pe Día de Expiación-pe.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Eñeʼẽ umi Israel raʼykuérape ha ere chupekuéra: Peikévo pe yvy che ameʼẽtavape peẽme, upe yvy toñongatu peteĩ pytuʼu ára marangatu Ñandejárape guarã. Poteĩ ary reñotỹta nde kokuépe, ha poteĩ ary reñangarekóta nde parral rehe, ha rembyatýta hiʼa. Ha pe séptimo áñope, toĩ peteĩ pytuʼu tuicháva yvýpe guarã, peteĩ sábado Ñandejárape guarã: ani reñotỹ nde kokuépe, ha ani reñangareko nde parral rehe. Pe nde ñemitỹgui heñóiva ijehegui, ani remonoʼõ; ha ani rembyaty umi uva nde parrálgui noñembyatypyréiva; mbaʼére, upéva haʼe peteĩ áño pytuʼu rehegua yvýpe guarã. Ha pe yvy pytuʼu omeʼẽtava, upéva toiko tembiʼurã peẽme guarã; ndéve, nde rembiguáipe, nde rembiguái kuñáme, nde mbaʼapohárape ojeporavopyrévape, ha pe pytaguápe oikóva nendive; ha avei ne mymbakuérape, ha umi mymba saitépe oĩvape nde yvýpe, opaite hiʼa toiko tembiʼurã. Ha reipapáta ndejehegui siete sábado ary rehegua, siete jey siete ary; ha umi siete sábado ary rehegua pukukue haʼéta ndéve cuarenta y nueve ary. Levítico 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Miller ohechakuaa ramo capítulo veintiséis-pe pe juicio oúva Israel ári yvy opytuʼu hag̃ua pe sábado rehegua oñembyai haguére, ombojoapy pe principio heʼíva peteĩ ára ogueroviaha peteĩ ary, ha ohechakuaa peteĩ aryha mbohapycientos sesenta ára, ha siete jey mbohapycientos sesenta haʼeha mokõi mil quinientos veinte ary ñembyasy hag̃ua pe pacto jejavy rehe. Kóva haʼe pe añetegua profética peteĩha haʼe ohechakuaáva. Haʼe hína pe fundamento umi añetegua apytépe omopyendáva pe fundamento Cristo omoĩva’ekue Miller rembiapo rupive. Pe trompeta Jubileo rehegua haʼe peteĩ marandu jepeʼa ha sãso rehegua.
The seventh trumpet is Islam of the third woe.
Pe trompéta pokõiha hína Islam, mbohapyha ñembyasýgui.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ha umi ára pe ánhel sietehá ñeʼẽme, haʼe oñepyrũ vove ombopu hag̃ua, Ñandejára remimimby oñemohuʼãta, heʼiháicha haʼe omombeʼu vaʼekue hembiguaikuéra maranduhára kuérape. Apocalipsis 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
Pe séptimo trompeta Islam rehegua ha’e peteĩ añetegua profétika okapegua, ha pe trompeta Jubileo rehegua ha’e pe añetegua profétika hyepypegua ojustifikáva jerovia rupive—ñemosãsõ angaipágui, upéva, Sister White he’iháicha, ha’e pe mbohapyha ánhel añetetépe. Pe ára pukukue pe séptimo trompeta osapukái aja, pe misterio “Cristo pendepype, pe esperánsa glória rehegua” oñemohu’ãmbaitéta Cristo ombojoajúvo Idivinidad pe humanidad rehe pe cien cuarenta y cuatro mil rehegua ndive. Umi upérõ ohupytýva Tupã sellorã omombe’úta peteĩ marandu trompeta rehegua ñemongyhyjérã, ojehechaukáva pe mbohapyha aipo reheháicha ha avei pe ñemongyhyje mbohapyha ánhel reheguaicha. Pe mbohapyha aipo ome’ẽ mbarete pe marandu mbohapyha ánhel reheguápe pe ánhel, ndaha’éiva michĩvéva peteĩ tapicha-gua Jesús Cristo-gui, oguejy jave peteĩ marandu Ipope reheve.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Jajuhu hag̃ua ha’e hague peteĩ profesía ára rehegua pe mba’evai peteĩha ha mokõiha rehegua omombaretéva pe marandu ánhel peteĩha rehegua, ha peteĩ profesía pe mba’evai mbohapyha rehegua omombaretéva pe marandu ánhel mbohapyha rehegua, jahechakuaa umi trompéta ha’eha “huísio ojeguerúva Roma ári ára domingo ñemombarete rupi”. Umi huísio providensiál, ko’ýte umi mbohapy trompéta pahápegua mba’evai rehegua, oñemohenda ha ojojáva pe marandu ñe’ẽmondo reheve Apocalipsis catorcepegua mbohapy ánhel rehegua. Mokõi mba’evai ha mokõi ánhel pe tembiasakue Millerita-pe, ha pe mba’evai mbohapyha ha pe ánhel mbohapyha pe tembiasakue cien cuarenta y cuatro mil reheguápe. Ñepyrũrã pe tembiasakue ánhel peteĩha ha mokõiha reheguápe, pe marandu omombe’úva pe huísio ñepyrũ oñemombarete va’ekue peteĩ ñembyaty Islam rehegua pe mba’evai peteĩha ha mokõiha ñembyaty rupive. Paha pe tembiasakue ánhel mbohapyha reheguápe, pe marandu omombe’úva pe huísio ñemboty oñemombarete va’ekue peteĩ ñembyaty Islam rehegua pe mba’evai mbohapyha ñembyaty rupive.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Pe ñemombarete ñepyrũme ha pahápe ojehechauka kuri pe ánhel Apocalipsis 10 ha 18-pegua rupive, “ha’éva ndaha’éi va’ekue ambue tapicha Jesucristo-gui”. Islam ñe’ẽmondo okapegua ha pe juicio ñe’ẽmondo hyepypegua ha’e pe tercer ay trompéta okapegua, ha pe juicio ñe’ẽmondo hyepypegua ha’e pe tercer ánhel trompéta. Pe trompéta okapegua Islam rehegua ha’e pe profesía mokõi mil po cinco ciento veinte ary rehegua, ha pe trompéta hyepypegua pe tercer ánhel rehegua ha’e pe mokõi mil trescientos ary. Mokõivéva oguahẽ ha osapukái pe juicio omanóva rehegua ñepyrũme, ha mokõivéva oguahẽ jey pe juicio oikovéva rehegua ñepyrũme.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Pe ánhel Apocalipsis kapítulo diezpegua oguejy kuri 11 jasypoapy 1840-pe, oñekumpli hag̃ua profesía Islam rehegua; ha péicha ojapóvo, pe ánhel ohechauka mba’éichapa oguejy pe ánhel Apocalipsis kapítulo dieciochopegua peteĩ profesía Islam rehegua ñekumplíndive. Ñandejára juicio pe ñemboyke rehe pe léi domingopegua 321-pe, ha upéi jey 538-pe, ojehechauka umi seis trompéta peteĩha rupive; ha Ijuicio pe ñemboyke rehe pe léi domingopegua oúta hag̃uápe pya’e ojehechauka pe séptima trompéta rupive, ha’éva pe mbohapyha ai, ha avei pe mbohapyha ánhel. Pe marandu ñemongyhyje rehegua pe juicio ñepyrũ rehe 22 jasypa 1844-pe, ha pe marandu ñemongyhyje rehegua pe juicio umi oikovéva rehe 9/11-pe, mokõivéva oñemombarete pe séptimo ánhel rupive pe secuencia Jones omoĩ haguéicha. Oĩ seis ánhel trompétagua kapítulo ocho ha nueve-pe; upéi, kapítulo diez-pe, oguejy pe ánhel ndaha’éiva ambue tapicha Jesús Cristo-gui. Ha’e hína pe séptimo pe secuencia de ánhelpe, ha hapykuéri kapítulo once-pe oúva pe mbohapyha ai, ha’éva pe séptima trompéta oñepyrũva osuena 1844-pe, ha katu ha’e pe poapyha pe serie de ánhelpe ogueraháva pe porundyha, pa ha onceha ánhel Apocalipsis kapítulo catorce-pe.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Pe mensahéro mbohapyha marandu ndaikatúi oñemboyke pe peteĩha ha mokõiha ángel marandu-gui, ha katu avei ndaikatúi oñemboja’o Ñandejára remimboukuéra porundy porundyha juicio rehegua, apostasia ári. Pe irundy trompéta peteĩha juicio rehegua, Apocalipsis capítulo 8-pe, ohechauka Roma Kuarahyreikeguápe peñaha’ã mbeguekatúpe oguejyha ikangy hag̃ua, Constantine omoĩ rire pe peteĩha léi domingo rehegua ary 321-pe, ha oñepyrũkuri ha’e omboja’o rire pe imperio kuarahyresẽ ha kuarahyreike gotyo ary 330-pe.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Ore tetã, umi aty legislativo-pe, omoĩta vove léi ojokóva kuimbaʼe kuñanguéra akãrapuʼã ha pyʼa ñeʼẽme ijoguaháva ijeroviapy rehegua derécho-kuérape, ombohováivo domingo ñemboarete, ha oguerúvo mbarete pohýi oñembopyrũ hag̃ua umi oñongatúva ára poapyha sábado rehe, Ñandejára léi, opa mbaʼe rehehápe ha añetépe, ojehecháta mbaʼeve hag̃uáicha ñane retãme; ha apostasía nacional rire oúta ñehundi nacional.” Review and Herald, December 18, 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Pe principio apostasía nacional oguerúva tetã ñehundi ojehechauka Constantino retã rehe umi irundy trompéta peteĩha rupive, oguerúva Roma Kuarahyreikegua ipahápe ary 476-pe. Roma Kuarahysẽgua oguahẽ avei ipahápe ary 1453-pe, jepe proféticamente operde vaʼekue ijeheguigua soveanía nacional 27 jasypokõi 1449-pe. Babiloniaichaʼỹ, oñembyaíva peteĩ pyharete jave, Roma, kuarahyreikegua ha kuarahysẽgua mokõivéva, oguahẽ ipahápe mbeguekatu ha etapa rupi. Roma Kuarahyreikegua ñehundi umi irundy trompéta peteĩha guýpe ary 476 peve, ohechauka Estados Unidos ñehundi irundy trompéta guýpe, upéva peteĩ nivel-pe ohechaukáva umi irundy generación Estados Unidos-pe oñepyrũva 1798-pe ha opa pe léi domingo-pe. Umi irundy generación ojoja umi irundy generación adventismo rehegua ndive, ha umíva ojoja Apocalipsis mokoĩ pevegua umi irundy iglesia peteĩha ndive, ha Ezequiel capítulo ocho-pe umi irundy ñaña vai ohóvo hatãvéva ndive, ha Joel kuatiañeʼẽme umi irundy tajuja aty ndive.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Upéicha he’i Ñandejára Tupã: Mboyvevépa, ajapouka ramo che irundy juicio pohýi Jerusalén ári, kyse pukúpe, ñembyahýipe, mymba vai oporojukávape ha mba’asy vai reheve, aipe’a hag̃uáicha chugui yvypóra ha mymba? Ezequiel 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.
Pe quinta ha pe sexta trompéta ogueru yvýpe Róma Kuarahyresẽ gotyo, ha Róma Kuarahyresẽ gotyo, ijoaju hag̃ua profétikamente Róma Kuarahyreike gotyo ndive, ohechauka Estadope. Róma Kuarahyreike gotyo ohechauka tupãópe. Róma Kuarahyreike gotyo avei ohechauka Tetã peteĩ reko Amérika Joajupe, oñemomba'éva raẽ, oikohaguéicha Róma Kuarahyreike gotyo rehe.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, pe tetã ojeguerekohápe joja jeroviapy rehegua, ojoajúta vove Papadondi tekotevẽ hag̃uáicha ojejopy hag̃ua tekove py’apy ha oñembopy’aguasu hag̃ua yvypórape omomba’e hag̃ua pe sábado japu, upérõ opa tetãygua ko yvy ape ári oisãmbyhýta hag̃ua hese ha oho hag̃ua hapykuéri iñe’ẽme’ẽicha.” Testimonies, volume 6, 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Umi irundy trompéta rehegua ohechauka irundy ñemoñare historia americana-pe, ha Estados Unidos ho’a jave, yvy hechapyrãva Daniel once, versículo cuarenta y uno-pe oñeñe’ẽva ramoite ho’áma, ha upéi pe mba’e ojokóva hína Egipto, peteĩ símbolo opa tetãnguéra yvórape guarã. Naciones Unidas, ha’éva umi diez rréi, upérõ omoneĩ ome’ẽ hag̃ua hóga sietehápe pe papado-pe, “sapy’ami—peteĩ aravo” aja, Apocalipsis diecisiete-pe he’iháicha. Kóva oiko Herodes aramboty arete-pe, ha’e ojapóramo ñepyrũ omboja’o hag̃ua mbyte itetãguasu. Herodes aramboty arete-pe, upe aravópe jehaipy ojechauka umi murálla yeso rehe, ha Belsasar ojejuka. Upe aravo oguahẽ domingo léi-pe ha osegui pe prueba humana ñemboty peve. Pe sietehápe reino oñemomba’e, ojehechauka haguéicha Constantinopla murálla ñehundípe, oguejýva’ekue 1453-pe. Pe domingo léi guive Estados Unidos-pe, oñembojoguáva 1449 rehe; Constantinopla ho’a peve 1453-pe, oĩ irundy ary simbólico. Pe papado orresivi vaʼekue iherida mortal 1798-pe.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Daniel 11:40-pe, papado ho’a kuri ary 1798-pe, ára paha opaha jave. Upéi mburuvicha yvy gotyo pegua ho’a 1989-pe, ára paha opaha jave. Tetã peteĩ reko Amérikagua ho’a versíkulo 41-pe, ha Egipto ho’a versíkulo 42-pe; ha papado oguahẽ jey iñehundipa mokõiha ha pahaitevape versíkulo 45-pe.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Umi tetãnguéra pu’ã ha ho’águi, ojehechauka hag̃uáicha Daniel ha Apocalipsis kuatiakuérape, tekotevẽ ñaaprende mba’eichaitépa ndovalei pe mimbipa añoite, okáguigua ha yvytigua. Babilonia, opa ite mbarete ha jeguakarã ndive, ko ñande yvy araka’eve nohechajevýiva upéichaite,—mbarete ha jeguakarã upe ararãgua tapichakuérape ojehechaukávaicha hatã ha puku hag̃uáicha,—mba’eichaitépa okanýmaite! ‘Kapi’ipe yvoty’icha, oñehundipa. Santiago 1:10. Péicha avei oñehundi va’ekue pe Medo-Persia rréino, ha Grecia ha Roma rréinokuéra. Ha péicha avei oñehundi opa mba’e ndoguerekóiva Tupãme iñepyrũrã ramo. Pe añetegua oikove hag̃uáva añoite hína upe ojoajúva Iporã hag̃ua, ha ohechaukáva Ikarakter. Iprincipiokuéra añónte hína umi mba’e hatã ha ndojeréiva ñande yvy oikuaáva.” Profetas ha Rréi, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Tetã peteĩ rekojoja’ỹva Estados Unidos pegua (maranduhára japu) ho’áva versíkulo irundy-pa peteĩhápe ojehechauka raẽ va’ekue ary 1449 rupive, ha Egipto ho’áva (teju jagua) versíkulo irundy-pa mokõiha-pe ojehechauka raẽ va’ekue ary 1453 rupive; ha papado (mymba vai) oguahẽ ipahápe avave oipytyvõ’ỹre, ojehechauka raẽ haguéicha ary 1798 rupive. Maranduhára japu ha teju jagua oñemboguejy mbaretekuéra trompéta rupive, ha mymba vai oñemboguejy peteĩ mbarete teju jagua rehegua rupive.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Pe papapy irundy ha’e peteĩ símbolo peteĩ mburuvicharã guasu ñembyai rehegua. Alejandro mburuvicharã guasu oñembyai irundy mburuvicharã guasúpe, ha Egipto oguejy Yguasu Pytãme pe irundyha ñemoñareme, ha Israel oñesũ kuarahýpe pe irundyha mba’evai guasúpe Ezequiel 8-pe. Umi irundy ñemoñare protestantismo ha Republicano-kuéra rehegua pe mymba yvýpegua ryepýpe oñepyrũ 1798-pe ha opa pe Arateĩ pya’e ouvape guárã mokõive hatĩme. Ezequiel rembiporavo irundy jejopy vai Jerusalén ári ohechauka irundy juicio Tetã peteĩ reko Amérika ári, ha umi irundy juicio pe poteĩha mburuvicharã guasu Biblia marandu asy reheguápe ojoguave umi irundy ary 1449 guive 1453 peve, upérõ pe pokõiha mburuvicharã guasu Biblia marandu asy reheguápe oñemoĩ peteĩ ñe’ẽme ome’ẽ hag̃ua iñambue gotyo mbyte rupi imburuvicharã guasúgui papado-pe, peteĩ tupãóga ha tetã joajupeguápe, upévare pe kuña reko vai Tiro pegua oguereko pu’aka hi’ári.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Umi irundy 1449 guive 1453 peve ohechauka pe reino poapyha ñehundi pe léi domingope, ha avei ohechauka pe periodo pe reino porundyha ñehundi rehegua pe léi domingo guive pe gracia ñemboty peve. Egipto ñemomba’e, ha’éva ko mundo ha avei dragón oñeme’ẽva papadope, ha’e peteĩ fractal pe ñepyrũmby pe periodo oñesimbolisáva umi irundy ary 1449 guive 1453 peve. Kóva ohechauka Constantinopla ho’a hague pe léi domingope, ha upéi jey Miguel opu’ã vove. Miguel opu’ã vove, umi irundy ánhel oñemosãsopaite inspiración he’iháicha.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ahecha umi irundy ánhel ojejokotáta umi irundy yvytu Jesús rembiapo opa peve pe tupaópe, ha upéi outa umi siete plága pahague.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.
Irundy rrembo Alejandro rréinopegua, irundy turu Roma Kuarahyreikegua ári, irundy yvytu ojeheja hag̃ua Roma Kuarahyresẽgua ári, irundy huísio pohýi Jerusalén ári, irundy yvytu ojeheja hag̃ua pápagui oguahẽvo ipahápe avave’ỹ pytyvõ hag̃uáicha. Ko’ã símbolo profétiko oñemoĩmava ñane renondépe, jajepy’amongetáta pe mokõiha ñembyasy rehe, mba’éichapa oñemoĩva pe léi domingo pya’e oútavape.
The Council of Florence
Concilio de Florencia
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
Ary 1439-pe, Florencia Amandajepe (oñembohérava avei Florencia Joaju), Tupao Ortodoxa Kuarahyresẽgua remimoĩhára kuéra (omboguata vaʼekue hesekuéra Mburuvicha Guasu Bizantino Juan VIII Palaiologos ha Constantinopla Patriarca) ombohéra hag̃ua peteĩ decreto tee joajurã Tupao Katólika Romana ndive. Haʼekuéra oñemoĩ peteĩ ñeʼẽme ohechakuaa hag̃ua Roma Papa-pe iñakãramo (poguýpe oĩva opaite mburuvicha guasu hag̃uáicha) opaite Tupao ári.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Ménarã niko tembirekóre akã, Cristo ha’éicha pe tupao akã; ha’e voi ha’e pe hete pysyrõhára. Efesios 5:23.
The Nicene Creed
Pe Credo Niceno
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Mburuvicha guasu ha Patriarca omoneĩ pe “cláusula Filioque” pe Credo Niceno-pe, ha upéva vaʼekue peteĩ mbaʼe oñembojoapýva Credo Niceno-pe, heʼívo Espíritu Santo osẽha Túvagui ha Taʼýragui. Pe Credo Niceno haʼe peteĩva umi jeʼepyrã iñimportantevéva ha ojepuruvéva pe jerovia católica rembiasakue ryepýpe. Pe Credo Niceno haʼe peteĩ ñemombyky tee, hekopegua ha formal, umi jerovia katóliko tenondegua rehegua. Ñepyrũrã, ojehai vaʼekue oñeñangareko hag̃ua pe añetegua rehe mávapa Jesucristo. Ary 325-pe, opuʼã peteĩ tuicha joavy, peteĩ paʼi hérava Arius omboʼe rupi Jesús oñemoheñoi hague Tupã Túva rupive ha ndoikói hague Tupã tee hag̃ua.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Mburuvicha guasu Constantino ohenói pe Ñembyaty Guasu Peteĩha Niceagua omyesakã hag̃ua upe mba’e. Upe ñembyaty guasu mbarete hag̃uáicha omoneĩ va’ekue Jesús ha’eha Tupã tee, “pe mba’e peteĩchaguáva” Túva ndive. Pe Jerovia’ẽrã upéi oñembotuichave pe Ñembyaty Guasu Constantinoplagua ary 381-pe. Ko’ápe ojekuaa hag̃uáicha: pe Jerovia’ẽrã Niceagua oñemopyenda Constantino peteĩhára rembiasakue ryepýpe, ha upéva oikóta peteĩ tema Constantino pahaguápe g̃uarã, upéva ha’éva Constantino onceha, ha’e va’ekue pe Mburuvicha Guasu pahagua pe Tetãnguéra Rembiasakue Bizantino kuarahyresẽpegua. Constantino Guasu, pe peteĩha va’ekue, heta jey oñemoĩ ñande ykére peteĩ mba’e’ãramo marandu hag̃ua Biblia ñe’ẽngatupyry. Ha’e hína pe mburuvicha guasu pe imperio kuarahyresẽgua ñepyrũmbyhápe, ha upévare ohechauka hag̃ua pe mburuvicha guasu oĩva pe imperio kuarahyresẽgua pahápe. Pe añetegua pe Jerovia’ẽrã Niceagua ha’eha peteĩ elemento mokõivéva, pe ñepyrũha ha pe paha rembiasakuépe, tekotevẽ oñeñatende hese peteĩ temimbo’e ñe’ẽngatupyry rehegua rupi, oikuaáramo pe principio alfa ha omega rehegua.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
Ary 381-pe, pe Credo Niceno oñembopyahu doctrina Purgatorio rehegua, doctrina Eucaristía rehegua, ha oñemoneĩ Eucaristía-pe ojepuru hag̃ua mbuja ipẽmbýva’ỹ, upéva ha’éva peteĩ práctica latina. Pe Credo ary 381-gua avei omoneĩ pe comprensión católica angaipa ypykue rehegua ha tekove rire rehegua. Opa ko línea clave reheve: “Avei romyesakã porã pe sede apostólica marangatu ha pe Pontífice Romano oguerekoha pe primacía opa ko yvy ape ári ha ha’eha Cristo vikario añetegua.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Pe Kuatia Florencia-pe oñemoneĩ ambue versión oñembopyahuva’ekue 6 jasypokõi 1439-pe, 14 ary mboyve Constantinopla ho’a hag̃ua turko otomano-kuéra pópe 1453-pe. Pe joaju oñemoneĩ jepive hag̃ua tuicha presión política guýpe. Pe Imperio Bizantino oikotevẽ’eterei pytyvõ militar Occidente-gui umi otomano oñemotenondéva rovake. Umi delegado griego-kuéra ojevy rire hógape, pe ñe’ẽme’ẽ oñemboyke mbarete mayoría clérigo-kuéra, monje-kuéra ha tavayguakuéra rupi Oriente-pe. Hetave umi obispo omoneĩva’ekue upéva upe jave, upéi oipe’a ijapyta hese. Pe joaju araka’eve ndojejapopáiri ha oñembotovéma hekopegua hag̃uáicha Tupao Ortodoxa Oriental reheve umi ary oúva pukukue. Oguahẽ mboyve Constantinopla ho’a hag̃ua 1453-pe, pe joaju voi osẽmava’ekue mba’eve hag̃uáicha. Heta jey oje’e historiador-kuéra rupi kóva ha’e hague peteĩ joaju política ndaikatúiva osẽ porã, teología, cultura ha pueblo remimo’ã mbarete ombotovéva rupi.
At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
Pe Primer Concilio de Nicea ary 325-pe oñemoneĩ pe Credo Niceno. Ojehechauka upéva cinco ary mboyve pe ary 330-gui, upe jave opa ramo guare umi 360 ary Daniel kapítulo once, versículo veinticuatro-pe, ojehechaukáva peteĩ “ára” ramo.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Haʼe oike pyʼaguapýpe pe tetã rembeʼy iporãvéva ári jepe; ha ojapóta mbaʼe iñemoñare kuéra ru ndojapói vaʼekue, ni itúva kuéra ru kuéra avei; omyasãíta ijapytépekuéra pe mbaʼe ojeguerekóva ñorãirõgui, pe mymbaʼeta ha pe mbaʼereta; ha avei ombojegua hag̃ua hembiaporã pegua umi mbarete renda rehe, peteĩ tiémpore. Daniel 11:24.
The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Ary 31 a.C. ha ary 330 mokõivéva omarka pe “ára oñemoĩmava” oñeñeʼẽva versíkulo mokõipa porundy ha mokõipa porundy rehe Daniel once-pe.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Ha mokõi mburuvicha guasu ko’ãva py’a oĩta ojapo hag̃ua mba’e vai, ha peteĩ mesa ári oñe’ẽta japu; ha upéva ndohupytymo’ãi porã: pe paha gueteri oikóta ára oñemoĩmavape. … Pe ára oñemoĩmavape ha’e ojevýta ha og̃uahẽta yvy gotyo; ha ndaha’emo’ãi yma guaréicha, ni upe rireguaicha. Daniel 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Pe línea profética Roma pegua kuarahyresẽ gotyo (330) ha ipaha (1449–1453) ojehechauka pe emperador peteĩha ha pahaguéva Constantino rupive. Pe alfa ha omega pe línea profética Roma pegua kuarahyresẽ gotyo, ojehérava Imperio Bizantino, ojoaju pe ipahápe pe Roma Imperial mbohapy sua ha sesenta ary pukukue ogovernáva ipu’akapavẽme guive pe ñorairõ Actium pegua áño 31 a.C. guive pe áño 330 peve, ha upégui tenonde gotyo 1453 peve. Pe ñorairõ Actium pegua mboyve, áño 31 a.C. peve, Marco Antonio ha Augusto César oñe’ẽ japu peteĩ mesa ári ha upéva ndohupytyi mba’eve. Pe áño 330 mboyve, 325-pe oñemoneĩ pe Credo Niceno. Pe áño 1453 mboyve oñemoneĩ pe versión oñembopyahúva upe mismo Credo Niceno rehegua. Pe 31 a.C. mboyve mokõi tapicha política rehegua he’i japu peteĩ mesa ári. 325-pe pe japu espiritual oje’e peteĩ mesa ári. Umi mokõi testígo ohechauka umi japu política ha espiritual oñemoneĩva 1439-pe Concilio de Florencia-pe. Upe Credo Niceno oñembopyahúva ojehero va’ekue Decreto de Unión.
The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.
Pe peteĩha tape rechaukaha peteĩ mesápe guapy japu rehegua oiko vaʼekue 31 a. C. mboyve, ha umi mokõi aty polítiko Roma pagana pegua apytépe. Pe ára oñemohuʼãva umi japu hag̃ua g̃uarã vaʼekue 31 a. C., ha upéva oguereko Augustope, peteĩ símbolo Róma rehegua peteĩ konfederasión kuimbaʼe ha kuña rehe ombaʼapo vaʼekue, orepresentáva Egiptope, rovái. Pe mokõiha aty japu rehegua vaʼekue 325-pe, ha pe ára oñemohuʼãva vaʼekue 330. Pe mbohapyha aty japu rehegua vaʼekue 1439-pe, ha pe ára oñemohuʼãva vaʼekue 1449–1453. Umi mesa ári oĩ vaʼekue 1439-pe orepresenta vaʼekue Roma kuarahyreikegua ha kuarahyresẽgua, ha Roma kuarahyresẽgua oheka peteĩ objetivo polítiko, omoneĩvo peteĩ argumento religioso. 31 a. C., upe rire 330 ha upéi 1453, orepresenta peteĩ aplicación triple Roma línea rehegua.
The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Pe ñemongu’e polítika Marc Antonio ha Cleopatra joaju rehegua ohechauka hag̃ua pe ñeha’ãrõ espiritual herejía arrianismo rehegua ary 325-pe; ha upéva katu ohechauka avei pe ñeha’ãrõ polítika ha religiosova’ekue turko islámico-kuéra rehegua ary 1439-pe.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Pe Credo Niceagua rembo’éva hína japu, ha ndaipóri pypekuéra añetegua. Pe kuatia oñemboguapýva firma rehe 6 jasypokõi 1439-pe, Concilio de Florencia-pe, hérava Decreto de Unión, ohechauka vaʼekue umi japu peteĩchagua ha hetave. Umi delegado-kuéra ou jeývo Constantinopla-pe ary 1439-pe, oñembohovái chupekuéra pochy ha ñemombeʼu reheve ombotavyrõ hague. Pe ñeʼẽ ojeguata vaʼekue heʼi: “Iporãve turco akãngao que Papa mitra.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Pe joaju ojeheráva’ekue tenonderãite pe Emperador Bizantino oikotevẽitereígui pytyvõ militar occidental rehe umi Otomano-kuéra rovái. Ojekuaa porã rire sa’ieterei térã mba’eveichavérõ ndoumo’ãiha pytyvõ militar, pe pytyvõ pe joaju rehegua opa mbaite. Ary 1450–1451-pe, heta sínodo oriental-kuéra omboyke pe joaju, ha Constantinopla ho’a rire ary 1453-pe, pe joaju ojehejaite. Pe osẽ paha Decreto de Unión de Florencia rehegua niko pe Tupao Ortodoxa Oriental oguereko peteĩ concilio oñehundíva ha oñemboykéva ramo. Noñemoañetéiramo guare. Tupao Católica Romana katu, upéicharõ jepe, gueteri oguereko chupe peteĩ concilio ecuménico válido ramo.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.
Ñamohenda hina pe lógica ikatu hag̃uáicha ñantende mba’éichapa umi característica profética pe mokõiha ñembyasýva rehegua oñembojey pe mbohapyha ñembyasýva rembiasápe. Pe profecía cien cincuenta ary pe peteĩha ñembyasýva rehegua oñepyrũkuri 27 de julio de 1299-pe ha opa 27 de julio de 1449-pe.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Constantino XI Paleólogo heñói ary 1404-pe ha ogoverna enero 1449 guive mayo 29, 1453 peve. Ha’e vaekue pe mburuvicha guasu paha Imperio Romano Kuarahyresẽgua (Bizantino)-pegua, oikóva vaekue hetave 1.100 ary. Py’a guasúpe omotenonde vaekue Constantinopla ñedefensa pe asedio otomano aja ary 1453-pe, 7.000 térã 8.000 rupi añoite ñorairõhára ndive, Mehmed II rembiapoukapy 80.000 hetavegua rovái. Omano oñorairõ aja táva murálla ári mayo 29, 1453-pe, Constantinopla ipahápe ho’a jave. Hete nojekuaái vaekue araka’eve peteĩchaite hag̃uáicha. Imano ohechauka vaekue Imperio Romano paha, pe continuación directa paha pe imperio Augusto omopyenda vaekue 27 a.C.-pe, opa hague.
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
Ojeheromandu’a griego rembiasakue ha tradición ortodoxa-pe peteĩ tekove heroico ramo — heta jey oñembohéra “Emperador de Mármol” leyenda-pe (jeroviaha peteĩ ára ojevyjeytaha osalva hag̃ua Constantinopla).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
Juan VIII Paleólogo (1392–1448) ha’e va’ekue pe Emperador Bizantino mokõiha paha, ogoverna va’ekue 1425 guive 1448 peve. Ha’e va’ekue Emperador Manuel II Paleólogo ra’y ypykue ha ipehẽngue tuichavéva Constantino XI-gui. Juan VIII ombohasa hetave iñarõg̃uéta oñeha’ã hag̃uáicha, ñembyasy guasúpe, osalva pe Imperio Bizantino omanombatáva umi Otomano poguýgui. Ary 1439-pe, ha’e voi oho Italia-pe ha omoakã pe Concilio de Florencia, upépe ha’e ha pe delegación Ortodoxa Oriental omoneĩ sapy’ami ojoaju jevy hag̃ua Iglesia Católica Romana ndive ha omoneĩ hag̃ua Papa-pe Iglesia akãramo. Constantino el Grande avei omoakã va’ekue pe Concilio de Nicea. Juan VIII oha’arõ kuri ko joaju papado ndive ogueru hag̃ua pytyvõ militar occidental umi Turco-kuéra rehe. Upéicharõ jepe, pe joaju ndogustái eterei va’ekue Constantinopla-pe ha ipahápe ndohupytýi mba’eve. Juan VIII omano ary 1448-pe (mba’asy’ỹ reheve), cinco arynte Constantinopla ho’a mboyve ary 1453-pe. Upéi ipehẽngue Constantino XI oiko emperador ha omano oñorairõvo pe távape’ẽ hag̃ua.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
Juan VIII omano rire 1448-pe, iñermáno Constantino XI ojeporavo hag̃ua hekoviarã. 1448 aja, Imperio Bizantino peteĩ estado michĩva añoite vaʼekue, oĩva ambue poguýpe, ha umi Otomano oreko vaʼekue influencia tuicháva máva oguapýtava trónope Constantinopla-pe. Julio 27, 1449-pe, oiko peteĩ mbaʼe político tuicha mbaʼetereíva umi ára pahápe pe Imperio Bizantino rehegua. Pe Emperador Bizantino Juan VIII Palaiologos omano vaʼekue ymaite 1448-pe. Iñermáno, Constantino XI Palaiologos (pe emperador paha), oñemoherakuã emperador ramo Constantinopla-pe. Upéicharõ jepe, Constantino XI oike mboyve trónope oficialmente, omondo embajador-kuérape pe Sultán Otomano rendápe (Murad II) ha ojerure chupe permiso hag̃ua ogoverna. Pe Sultán omeʼẽ upe permiso, ha upéi añoite Constantino XI oñemongorona formalmente ha oñemoneĩ emperador ramo. Ko tembiapo ojehecha vaʼekue ramo pe ñemeʼẽ hag̃uáicha ijehegui pe independencia bizantina. Peteĩha jey peteĩ emperador bizantino omombeʼu hesakã hag̃uáicha ogoverna hague añoite umi Turco Otomano permiso rupive. Irundy áño rirente, 1453-pe, Constantinopla hoʼa umi Otomano pópe.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Mbohapy cien noventa y peteĩ ary ha quince ára rire, jasypokõi 27, 1449 guive, jasypoapy 11, 1840-pe, umi Turko oheka Egipto-gui ñemo’ã, omoĩvo ijehe umi irundy pu’aka guasu Europa-pegua poguýpe; péicha oñekumpli profecía peteĩ aravo, peteĩ ára, peteĩ jasy ha peteĩ ary rehegua. Ko’ág̃a jahejáma oñemohenda hag̃ua pe lógica ojeporu hag̃ua pe peteĩha ha mokõiha ñembyasy pe Léi Arateĩ oúvape pya’e. Pedro, techaukaha ramo umi cien cuarenta y cuatro mil rehegua, orrepresenta pe mbohapyha ánhel rembiapo; ha William Miller orrepresenta pe peteĩha ha mokõiha ánhel rembiapo. Mokõivéva umi movimiento ojoaju “llave” ndive.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ha amoĩta hese iati pe óga Davidgua; haʼe oavíta, ha avave noñembotymo’ãi; haʼe ombotýta, ha avave ndoavimo’ãi. Isaías 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Ha che avei ndéve: Nde hína Pedro, ha ko ita ári amopuʼãta che tupao; ha añaretã rokẽnguéra ndoipuʼakamoʼãi hese. Ha ameʼẽta ndéve yvágape guare rréino mbaʼeñemi rokẽnguéra; ha opa mbaʼe rembojoapýva ko yvy ári, ojejapóta ojejopy hag̃ua yvágape; ha opa mbaʼe remosãso vaʼekue ko yvy ári, ojesosóta avei yvágape. Mateo 16:18, 19.
We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Ñamotenondéta pe artíkulo oútavape Nínive ñorairõ rehegua “lláve” ramo, ndaha’éi pe oipe’áva añoite pe yvykua pypuku’ỹva, síno pe lláve profétika omohenda hag̃ua perfecto hag̃ua opaite testimónio Daniel kapítulo once-gua. Miller kérape, pe “lláve” oñembojoajúva pe káha rehe ha’eva’ekue Miller rembiapo tapicha oñemoarandu hag̃ua la Biblia rehe. Ojehechauka porãramo umi téxto pe tembiasakue Millerita rehegua, oñembojoajúvo “línea ári línea” pe tercer ánhel rembiasakuépe, upéva hína pe lláve ohejáva hag̃ua Apocalipsis nueve pe lláve oipe’a ha omohenda hag̃ua pe tembiasakue kañymby versíkulo cuarenta pe marandu okapeguápe.
We will continue our considerations in the next article.
Jaseguíta ñaneñehesa’ỹijo pe artíkulo oúvape.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Profétape, pe rueda peteĩ ótro pehẽmegua, ha umi mba’e ojehecháva umi tekove oikovéva rehegua, ha umíva ndive ojoajúva, opa mba’e ogueru chupe peteĩ mba’e ijetu’úva ha ndaikatúiva oñemyesakã. Péro umi rueda apytépe ojehecha Arandu Infinito po, ha opa mba’e oĩ porãite ha peteĩchapa, ha upéva ha’e hembiapo rendýi. Káda rueda omba’apo joaju porãite opaite ambue rueda ndive.” Testimonies to Ministers, 214.