The books of Daniel and Revelation complement each other, meaning together they are perfected.
Daniel ha Apocalipsis kuatiañe'ẽnguéra ojokupyty ha ombojoavy'ỹ ojuehe, he'iséva oñondivepa oñemohu'ã porãha.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Pe Apocalípsis-pe opaite Biblia aranduka ojoaju ha opa. Ko’ápe oĩ Daniel arandukarã mokõiháva.” Hechos de los Apóstoles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Umi reino kuéra profesía bíblica rehegua ha’e va’erã pe estudiante profesía rehegua atención principal, upépe niko oñemoĩve tenonderãite pe historia okapegua ára pahápe guarã.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Iporãve hetave ñañemoarandu hag̃ua, Tupã Ñe’ẽ resape rupi, umi mba’érepa ojupi ha ho’a mburuvicha guasu retãnguéra. Ta mitãrusu oikuaa ko’ã jehaipyre, ha tohecha mba’éichapa tetãnguéra pe tee py’aguapy ha ñakãrapu’ã oĩ va’ekue oñembojoaju hag̃ua umi principio divino jeguerovia rehe. Tohesa’ỹijo umi tuicháva reforma rembiapo rembiasakue, ha tohecha mba’éichapa heta jey ko’ã principio, jepe oñemboyke ha oñembopochy hese, ha umi omyasãiva ogueraha hag̃ua kárselpe ha jejukaharape, ko’ã sacrificio rupive voi ipahápe ipu’aka.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Tembiasakue marangatu, taha’e umi “movimiento guasu reformador rehegua”, térã “mburuvicharãnguéra pu’aka ha ho’a rehegua”; umi tembiasakue marangatu ha’e peteĩ porandu tekove térã mano rehegua Tupã Ñe’ẽme. Pablo ohai 2 Tesalonicenses kapítulo mokõihápe umi ndohayhúiva pe añetegua, ha upéi oguerohoryva’ekue mbotavy hatã; ojapo upéva omboyke hag̃ua pe marandu Pablo ohechaukava’ekue upe pasáhepe rupi. Upe pasáhe ohechauka pe joaju Roma pagana ha Roma papal apytépe, ha upéva avei ha’e pe joaju Pérgamo ha Tiatira rehegua, ha avei pe joaju hierro ha ñai’ũ rehegua, upéicha avei pe dragón ha pe mymba guasu apytépe. Roma papal pu’aka hag̃ua, ojehechaukáva Tiatira rupive, ha Roma pagana ho’a hag̃uáicha, ojehechaukáva Pérgamo rupive, ha’e peteĩ añetegua umi oguerohoryva’ekue pe mbotavy hatã ombohayhu’ỹva.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Millerita rembiasakuepe, pe argumento oĩva’ekue Millerita-kuéra ha Protestante-kuéra apytépe, ha upéi oikeva’ekue pe kuatiahaipyre pionero 1843-pe, ha’eva’ekue mba’épa pe pu’aka histórico oñerrepresentáva “nde retãyguakuéra mondaha” ramo Daniel 11, versíkulo 14-pe. ¿Umi mondahakuéra piko ha’eva’ekue Roma pagana opu’ãva, he’iháicha Millerita-kuéra, térãpa ha’eva’ekue Seleúcida-kuéra ho’áva, he’iháicha Protestante-kuéra?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Mayma tetã oikéva tembiapo renda ári oñeme'ẽ chupekuéra oike hag̃ua henda yvy ape ári, ojehecha hag̃ua ombohováitapa pe propósito ‘Pe Ma’ẽhára ha Pe Imarangatúva’ rehegua. Profesía omombe'u porã va'ekue mba'éichapa opu'ã ha ho'a ko yvy tuichavéva mburuvicharãnguéra—Babilonia, Medo-Persia, Grecia ha Roma. Káda peteĩ ko'ãvagui, tetãnguéra imbaretéva'ỹvéva ndive avei, tembiasakue ojapo jey ijehegui. Káda peteĩ oreko va'ekue hi'ára oñeha'ã hag̃ua, káda peteĩ ofalla va'ekue, hoguera ojepe'a, ipokatu okanýma, ha ambue oipyhy hendaguépe....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.
“Umi tetãnguéra opu’ã ha ho’águi, ojehechauka hag̃uáicha Ñandejára Ñe’ẽ Marangatu roguekuérape, tekotevẽ oikuaa hikuái mba’éichaitépa ndovaléi pe ñemomba’eguasu oka gotyogua ha yvy arigua añónte. Babilonia, opa ipokatu ha hechapyrã guasu reheve, ko yvy arigua araka’eve ndohechavéiva upéicha guare, —pokatu ha hechapyrã guasu upe ára tavayguakuérape ojehechávo ipyta hag̃uáicha ha are hag̃ua opa ára,— mba’éichaitépa oñehundipaite. “Kapi’i poty”icha oñehundi. Péicha oñehundi opa mba’e ndorekóiva Ñandejárape iñepyrũrã. Pe oĩva añoite joajúpe Ijehupytyrã ndive ha ohechaukáva Itekokatu ikatu opyta. Iñe’ẽme’ẽ ha’e añoite umi mba’e hatã ha ndojehekýiva ko ñande mundo oikuaáva.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Tembiasakue Bíblica hína pe visión he’i vaʼekue Salomón ndaipórihápe, ha upéva ndaipóriramo, oñehundi. Umi Millerita ohechakuaa ha omombeʼu umi ciento cincuenta ary ojehechaukáva “cinco meses” ramo Apocalipsis capítulo nueve-pe, versículo cinco ha diez-pe, péro ndopykúi ohesaʼỹijo hag̃ua pe tembiasakue ojehechaukáva Apocalipsis capítulo nueve-pe. Haʼekuéra oikeporã ohechakuaa hag̃ua pe versículo diez-pe “cinco meses”, péro ojekuaa porã oimoʼã hague, versículo cinco ha diez mokõivéva oguerekógui pe ñeʼẽjoaju “cinco meses”, upéva simplemente peteĩ énfasis voiha pe profecía ñembojepyʼapy rehegua ojehechaukáva mokõivéva versículo-pe. Koʼág̃a ikatu hag̃uáicha ojehechauka hag̃ua ndahasýi, versículo cinco ohechaukáramo “cinco meses”, upéva ohechauka ciento cincuenta ary oñepyrũva’ekue Mahoma omanórõ guare ary 632-pe, ha opa ary 782-pe pe Emperatriz Irene, Imperio Bizantino térã Romano oriental-pegua, ñemotĩme.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Umi tenondegua-kuéra oĩ porã kuri iñemoĩmbýpe verso diez rehegua, Nicomedia ñorairõ ramo 27 jasypokõi 1299-pe, oñepyrũháicha cien cincuenta ary, opa vaʼekue Constantinopla-pe mburuvicha guasu pahápe hérava Constantino ñemomirĩmbýpe 27 jasypokõi 1449-pe. Tysýi ári tysýi, peteĩ periodo cien cincuenta ary rehegua ohechauka Islam mundial, ojehechaukáva mokõivéva rupive: peteĩha ñembyasy Islam Arabia-gua ha mokõiha ñembyasy Islam Turquía-gua. Pe Islam omomirĩ vaʼekue mburuvicha guasu ha mburuvicha guasu rembireko mokõivéva oñondive, ohechauka Islam mundial ogana hag̃ua peteĩ reino oguerekóva peteĩ kuña, ojehechaukáva Irene rupive, ha peteĩ kuimbaʼe ojehechaukáva Constantino pahápe rupive.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Umi ciento cincuenta ary opávo peve oñemohu'ãva Irene ñemomirĩ rehe, Arabia-gua Islam ojapyhy pe tenda térã yvytyrusu Bizantino rehegua, ohejávo Irene-pe peteĩ tekotevẽ ñemomirĩme upéichaite peve, ojejopy haguã ichupe opaga hag̃ua tributo mbohapy ary aja, ambue jejopy reheve. Oiko ramo guare Constantino pahápe ñemomirĩ, upéva omarka peteĩ irundy ary pukukue ñepyrũ, opáva peteĩ ñemongora ha Roma kuarahyresẽ gotyo táva guasu ñehundi reheve. Mokõivéva kásope ha'e va'ekue Islam: Arabia-gua Islam Irene rehehápe, ha Turquía-gua Islam Constantino pahápe rehehápe. Umi ára pahápe, Islam mundial, ojehechaukáva umi mokõi testígo rupive, ha'éva Arabia-gua ha Turquía-gua Islam, oñemoĩva peteĩha ha mokõiha ñembyasýpe; tenonderãrã ojapyhýta pe yvytyrusu, ha upéi pe táva guasu. Pe ára pahápe entidade polítika, ojehechaukáva Roma kuarahyresẽ gotyo-gua Constantino rupive, oñemenda simbólikamente pe ára pahápe entidade religiosa rehe, ojehechaukáva Roma kuarahyresẽ gotyo-gua Irene rupive. Aiporu umi ñe'ẽ entidade polítika ha religiosa amombe'u hag̃ua pe ta'anga mymba ñarõmegua símbolo oikoha raẽ Estados Unidos-pe ha upéi ko yvy ape ári. Pe ta'anga mymba ñarõmegua ha'e pe Constantino ha Irene ñemenda simbólika, mokõivéva oñemomirĩva okañýgui hag̃ua chuguikuéra yvytyrusu ha táva guasu Islam pópe.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Iñemendaha oñemombe’u mokõi tembiasakue oñembojoajúvo, ha oñetypifika vaʼekue Constantia ha Licinio ñemendápe ary 313-pe, pe Édito de Milán oñemoĩrõ guare, ha pe tupaogua simbólico de Esmirna opávo ha pe tupaogua simbólico de Pérgamo oñepyrũvo. Umi Pablo ohechauka vaʼekue omoañetéva jerovia vai mbarete ndohechaséi Pablo marandu ñeñangarekorã oguerekóva peteĩ jehekýi hag̃ua, kuimbaʼe angaipa rehegua ojehechauka mboyve. Pe jehekýi oiko Pérgamo rembiasakuépe, ha pe kuimbaʼe angaipa rehegua ojehechauka ary 538-pe, pe tupaogua de Tiatira oñepyrũrõ guare.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ani avave pene mbueve tapicha pende mbotavy mba’eve rupi; upe ára ndoumo’ãi, oiko raẽ’ỹre pe jehekýi guasu, ha ojekuaauka pe kuimba’e angaipa rehegua, pe ñehundípe oñeme’ẽva; ha’e oñemoĩva ha oñembohetavéva opa mba’e ári oje’éva Tupã térã oñemomba’éva; upéicha ha’e ku Tupãicha oguapy Tupã rógaópe, ohechauka hag̃ua ijehegui ha’eha Tupã. 2 Tesalonicenses 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Kuarahyresẽgua Róma rembiasakue ome’ẽ mokõi testígo pe añetegua profesíape g̃uarã, upe avei oñerrepresentáva pe joaju simbóliko oĩva Róma kuarahyresẽgua ha Róma kuarahyreikéguandi apytépe. Upe joajúpe, Róma kuarahyreikéguandi ha’e pe tupao, ha Róma kuarahyresẽgua ha’e pe estado. Róma ha’e peteĩ jehe’a tupao ha estado rehegua, oñerrepresentaháicha hierro ha ñai’ũramo Daniel kapítulo mokõihápe.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Peteĩ mbaʼe ojehecha hag̃uáicha jeroviapy reheve, umi ára pahápe Islam mundial ouha peteĩ poder rehe, ojehechaukáva iglesia ha estado joaju ramo, ogueraha hag̃ua iterritorio ha itavusu, oñemombarete mokõi ambue testígo rupive Apocalipsis nueve rembiasakue sagrado-gui. Osman ogana Nicomedia territorio 27 de julio de 1299-pe, ha upéi ogana Nicaea territorio mokõi áño rire, 1301-pe. Itaʼýra ogana Nicaea táva guasu 1331-pe, ha upe taʼýra peteĩteĩnte ogana Nicomedia táva guasu peteĩ ñorairõ mombyry irundy áño pukúva rupive, opa vaʼekue 1337-pe. Umi pionero ohechakuaa 27 de julio de 1299-pe Osman reheve, péro arakaʼeve nomañái pe ñorairõ oúvare upe rire, Nicaea ñorairõ rehe, tembiasakuepe guare mokõiha paso ramo oñemopyenda hag̃ua Imperio Otomano. 27 de julio de 1299 haʼe vaʼekue pe peteĩha paso heta paso apytégui og̃uahẽ hag̃ua pe léi dominical-pe. Umi mokõiha peteĩha paso Islam turco rehegua ohechauka peteĩ profecía ñepyrũ, opa vaʼekue 1449-pe, upéi jey 1840-pe, upéi jey 9/11-pe, ha upéi jey 31 de diciembre de 2023-pe.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Umi mokõi tape apytégui peteĩha ohechauka ndaha’éi año peteĩ sa ciento cincuenta ary ñepyrũ, ha avei ohechauka mbohapy paapy ary ñepyrũ. Oñepyrũ vaekue Osman oguerekóramo Nicomedia yvy, ha opa mbohapy paapy ary rire, Osman ra’y ojapyhýramo Nicomedia táva guasu, peteĩ ñorairõ mboty irundy ary pukukue rire, ary 1337-pe. Pe papapy mbohapy paapy orrepresenta “opu’ã hag̃ua”, ha pe peteĩha jeupi, Osman ojapyhýramo Nicomedia yvy, ohechauka turco-kuéra Islam opu’ãha. Upe peteĩha tape mbohapy paapy ary pukukuépe, peteĩ ñorairõ mboty “irundy ary” rehegua ohechauka paha. Pe pahaite tapépe, umi sa ciento cincuenta ary rehegua, ñemotĩ oñeme’ẽ, ha irundy ary rire ary 1453-pe, Roma kuarahyresẽ gotyo pe táva guasu ojapyhy.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Taha’e pegua Turquía Otomana-kuéra ary 1453-pe, térã Osmán ra’y ojapyhy rire mokõive Nicomedia ary 1337-pe ha Nicea ary 1331-pe, umi mbohapy kásope, peteĩteĩ táva guasu kapital oservi va’ekue peteĩ jey tembiasakue ryepýpe Roma kuarahyresẽgua kapital ramo. Umi mbohapy línea maymáva ohechauka Roma kuarahyresẽgua jejapyhy. Peteĩteĩva umi mbohapy líneagui ohechauka Islam ojapyhyha tenonderãite pe yvy ha upéi Roma kuarahyresẽgua kapital. Umi mbohapy kapital réra ha’e upe tetã rembe’y réra avei. Peteĩteĩ umi mbohapy líneagui oguereko figura histórica iñambuéva alfa ha omega ramo. Ohechaukávo peteĩ joaju Iglesia-ha-Estado rehegua ndive, Islam omotĩhague mokõive mburuvicha guasu ha mburuvicha guasu kuñápe, pe ñemotĩ profétika ombojoaju umi línea Roma kuarahyreikéguandi ndive, upéva avei oñemotĩ va’ekue Constantino el Grande rupive, ha’e oiporavókuri Constantinopla táva Roma ári ary 330-pe. Roma kuarahyreikéguare ñemotĩ paha oguahẽ ary 476-pe pe emperador paha ndive, ha upégui rire oñepyrũ oike pya’eterei iñakãrapu’ã’ỹme.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma occidental, Roma oriental rehegua, pe iglesia vaʼekue; pe kuarahyresẽ gotyo vaʼekue katu pe Estado. Ñemotĩ iñepyrũme ary 330-pe, upéi ñemotĩ ary 476-pe, ha upéi ary 782-pe ha jey ariete 1449-pe. Peteĩ línea ñemotĩ rehegua oñepyrũva peteĩ reino ñembojaʼóigui, ojehapykuehóva ary 476-pe pe ñemotĩ rupi oñehundi haguére pe mburuvicha guasu, ha upévare pe imperio, ha upéi Islam ogueru ñemotĩ tenonderãite kuarahyresẽ gotyo yvýpe ary 782-pe ha upéi pe kuarahyresẽ gotyo táva guasúpe ary 1453-pe.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Pe Islam profecía bíblica rehegua ohechauka hag̃ua mokõive Roma kuarahyresẽ gotyogua ha kuarahyreike gotyogua lináhe, ha tesape Islam ko árape oguerúva oñemoĩ peteĩcha hag̃ua, ha katu hetave mombyry hag̃ua, umi tesape ypykue Islam rehegua oguerekova’ekue umi pionéro Millerita. Pe ára prueba rehegua oñepyrũva’ekue ary 2024-pe pe porandu reheve máva hína “nde retãyguakuéra apytégui umi mondaha omopu’ãva pe visión” ha’eva’ekue pe alpha pe período de prueba rehegua, ha ko’ág̃a, pe período de prueba pahaitepe, tesape osẽva pe tema Islam Apocalipsis kapítulo nueve-gui ombojoapy testígo Roma kuarahyreike gotyogua ha kuarahyresẽ gotyogua rehegua, araka’eve noñehesa’ỹijóiva’ekue ko’ã ára pahaguépe peve.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Umi línea profética Islam rehegua, ojehechaukáva Daniel capítulo nueve guive once peve, ombyaty umi línea historia rehegua oĩva Daniel 11:10 guive 16 peve, ome'ẽvo testimonio ojoajúva umi línea oñehesa'ỹijómava ko'ã artículo-pe. Ha umi ta'anga profética Islam oñemopu'ãha rehegua ryepýpe oĩ avei Millerita-kuéra remimoĩmby ha umi cien cuarenta y cuatro mil remimoĩmby ñemopu'ã. Mokõi periodo irundy ary rehegua, oñemoĩmbaretéva Apocalipsis 9 aravo profecía ryepýpe ha iparte ramo, ome'ẽ testimonio umi irundy ary 1840 guive 1844 peve rehe. Ary 1844-pe ndaipóri véima tiempo profético, upévare pe periodo simbólico irundy ary rehegua oñemyesakã umi característica profética rupive, ndaha'éi tiempo rupive. Pe peteĩha periodo irundy ary rehegua ohechauka Islam ogana hague Nicomedia, pe távakua oikova'ekue capital romano oriental ramo, ary 1337-pe, treinta y ocho ary rire itúva ogana rire pe territorio. Pe mokõiha irundy ary ohechauka pe ñemotĩ ojehúva Roma oriental ruvicha político ha religioso-kuérape ary 1449-pe, Islam omoheñóiva; ha pe mbohapyha irundy ary ohechauka peteĩ jehechauka gloriosa Tupã pu'aka rehegua, pe ánhel omoherakuãva yvy iñemimbipa rupive oguejy rire 11 de agosto de 1840-pe.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Pe historia mileríta pe peteĩha ha mokõiha ánhel rehegua oñembojuehe pe mbohapyha ánhel rembiasakue rehe pe oñesella jave umi cien cuarenta y cuatro mil. Upéva pe tembiapo paha oñeselláva hína pe jeipe’a angaipa rehegua; ha’e pe ñembojoaju Tupãrekokue ha yvypórarekokue apytépe, ha oiko peteĩ ñorairõ aja oguerúva Islam.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Ha’e oipe’a pe yvykua pypuku’ỹva; ha osẽ pe yvytimbo yvykua-gui, peteĩ tatakuá guasu yvytimbo-icha; ha kuarahy ha yvytu pytũmba pe yvytimbo yvykua-gua rupi. Ha pe yvytimbo-gui osẽ tuku yvy ári; ha chupekuéra oñeme’ẽ pokatu, umi teju jagua yvy arigua orekoháicha pokatu. Ha oñemanda chupekuéra ani hag̃ua ombyai pe kapi’i yvy arigua, ni mba’e hovy, ni yvyramáta; síno umi kuimba’e añónte ndorekóiva Tupã sella ijyvatekuépe. Apocalipsis 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Opaite profesía ñembyaty porãite ojejuhu ára pahápe, upévare ko pasáhe ohechauka pe sella oñemoĩva umi cien cuarenta y cuatro mil rehe. Pe profesía Islam rehegua, Apocalipsis nueve-pe, ome’ẽ pe clave histórica ogueru hag̃ua joajúpe pe ta’anga hesakãvéva pe pu’aka omoañetéva pe visión, pe tembiasakue-pe oguahẽva’ekue 11 de agosto de 1840-pe, Islam oñejoko jave. Upe guive, Apocalipsis nueve testimonio oñemyasãi capítulo diez-pe ha pe primer ha segundo ángel rembiasakue-pe. Upéi capítulo once-pe pe mbohapyha ñembyasy oguahẽ sapy’aitépe pe léi dominical-pe, ha upérõ oñepyrũ pe tercer ángel sapukái hatã. Capítulo nueve ha’e pe clave Islam rehegua omohendáva mburuvicha guasu kuéra jehepyme’ẽ ha ho’apa ojehechaukáva Daniel ha Apocalipsis-pe. Capítulo diez ha once ohechauka pe experiencia umi cien cuarenta y cuatro mil vírgenes arandu rehegua. Capítulo nueve ohechauka pe símbolo omopyendáva pe visión okapegua ha capítulo diez ha once ohechauka pe visión hyepypegua ojoajúva pe Ovecha Ra’y rapykuéri pe Tupaópe Santísimope.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Apocalipsis kapítulo diez oñepyrũ Cristo rehe peteĩ ánhel mbarete oguejýva peteĩ lívro michĩ ojepe’áva reheve. Upe mba’e ojehupyty va’ekue 11 de agosto de 1840-pe, oñemohu’ãvo profecía Apocalipsis nueve-pe ohechaukáva trescientos noventa y un ary ha quince ára. Apocalipsis diez ohechauka tembiasakue upe guive pe marandu oguerekópeve he’ẽ asy Juan ryepype 22 de octubre de 1844-pe. Umi irundy ary, 1840 guive 1844 peve, oñepyrũ pe ánhel peteĩha og̃uahẽvo ha opa pe ánhel mbohapyha og̃uahẽvo. Umi irundy ary oúva’ekue upe cumplimiento rire 11 de agosto de 1840-pe oñembojoguava’ekue irundy ary rehe 27 de julio de 1449 guive 1453 peve, oñepyrũvo umi trescientos noventa y un ary ha quince ára. Mokõive umi período irundy ary rehegua ojuehechauka umi irundy ary Nicomedia jejoko rehegua, 1333 guive 1337 peve. Ta’ãngachaháicha, Roma kuarahyresẽ gotyogua oñemomba’e Islam rehe mbohapy jey. Peteĩha va’ekue Nicea jejoko 1331-pe, upéi Nicomedia jejoko irundy ary pukukue 1337-pe, ha upéi Constantinopla jejoko 1453-pe.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocleciano omboja’ekue léi rupive Rómape kuarahyresẽ gotyo ha kuarahyreike gotyo ary 293-pe, ha Constantino omboja’o profético hag̃uáicha Rómape kuarahyresẽ gotyo ha kuarahyreike gotyo ary 330-pe. Ary 395-pe, mburuvicha guasu Teodosio I omanóvo, pe imperio ojeja’o ymaite guive ha tapia hag̃uáicha, haʼe oheja rire kuarahyresẽ ha kuarahyreike hag̃ua mokõi ita’ýrape. Tupão Katóliko ojeja’o kuarahyresẽ gotyo ha kuarahyreike gotyo ary 1054-pe pe “cisma guasu”-pe. Pe ñemboja’o oiko mbeguekatúpe, péicha avei pe ñehundi ou vaʼekue upéi. Pe ñemboja’o opyta gueteri ko árape voi. Po ary rupi upe arýgui, tupão kuarahyreikepegua Rómape oñepyrũ vaʼekue, rupi hag̃uáicha, mokõi sua ary rupi de cruzada Islám rehe. Róma kuarahyreikepegua hoʼa vaʼekue operde ramo guare ipahaguéva mburuvicha guasu ary 476-pe. Róma kuarahyresẽpegua hoʼa ary 1453-pe. Róma Papal hoʼa ary 1798-pe. Róma pagana ojeja’o kuarahyresẽ gotyo ha kuarahyreike gotyo ary 293, 330 ha 395-pe. Róma Papal ojeja’o kuarahyresẽ gotyo ha kuarahyreike gotyo ary 1054-pe. Hermana White omombeʼu umi tetãnguéra opuʼã ha hoʼa hag̃uáicha haʼeha peteĩ tenondegua ñeʼẽñemi hag̃ua Ñandejára Ñeʼẽ ñehesaʼỹijope.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Umi rréino ojeguenohẽva tembiasápe Apocalipsis kapítulo nueve guive omombarete pe argumento ohechaukáva ha’eha Roma upéva omopyendáva pe visión. Pe joaju profético Islam ha umi ciento cuarenta y cuatro mil apytépe ha’e prueba pe marandu pyhare mbyte sapukáigui, ojehechauka hag̃ua Cristo oike Jerusalénpe peteĩ mburika ári ramo, ojehechauka peteĩ profecía aravo rehegua rupive oñepyrũva pe ñembyasy peteĩha tiempo-pe, osegui vaʼekue pe profecía mokõiha parte-pe pe ñembyasy mokõiha-pe, ha og̃uahẽ ihupytypyrépe umi irundy ary rembiasápe, upépe pe movimiento Millerita umi ánhel peteĩha ha mokõiha rehegua oñepyrũkuri upe profecía ete voi ñehundípe. Pe profecía oñepyrũkuri pe símbolo “treinta y ocho y dos años” (1299 ha 1301) ary rehegua rupive, ohechaukáva Islam ñepuʼã, ha opa pe símbolo “treinta y ocho y dos años” (1838 ha 1840) reheve, ohechaukáva umi Millerita-kuéra ñepuʼã.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
1844-pe, Millerista-kuéra irundy áño pukukue pahaitepe, ojehechauka vaʼekue Jerusalén ñemongora 1333 guive 1337 peve, ha 1449 guive pe ñemongora 1453 peve rehe, arakaʼeve hag̃ua noñemoĩvéi vaʼerã kuri mbaʼekuaa aranduka marandu ára rehegua. Ñemopuʼã pe poyvi cien cuarenta y cuatro mil rehegua oñembojoaju hag̃ua directamente pe marandu aranduka ndive, upépe Islam oñemopuʼãhápe.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Judá, nde hína upe ojererohorytahápe ne pehẽnguekuéra: nde po oĩta ne enemigokuéra ajúrare; nde ru ra’ykuéra oñesũta nde renondépe. Judá ha’e peteĩ león ra’y; pe jejuka guive, che ra’y, reñembo’y yvate. Oñemoĩ yvýre, oñenohẽ, peteĩ leónicha ha peteĩ león tujacháicha; máva piko omoingove jeýta chupe? Pe mburuvicharã yvyra ndoguejymo’ãi Judágui, ni pe léi ome’ẽva ipy mbytéguigui, peve ou hag̃ua Silo; ha hendápe oñembyatýta tetãnguéra. Oñapytĩ hag̃ua hymba ra’y parral rehe, ha imburika ra’y parral porãvévare; ojohéi ijao vínope, ha ijao yvytimbo víno-ryrupe. Hesa pytãta víno reheve, ha hãi morotĩta kambýgui. Génesis 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Umi cien cuarenta y cuatro mil ohechauka porãite Cristo reko, ha Cristo, ambue ta’ãnga simbóliko apytépe, ha’e “parral poravopyre”. Ismael ojehechauka peteĩ kuimba’e “ka’aguygua” ramo Génesis 16:12-pe.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Ha'e ha'éta peteĩ kuimba'e salváhe; ipo opu'ãta opa kuimba'e rehe, ha opa kuimba'e po opu'ãta hese; ha oikóta opa ijoyke'y kuéra renondépe.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Pe ñe’ẽ ojetradusíva “salvaje” ramo hína pe mburika árabe ka’aguygua. Cristo rembijokuái ára pahápe oguata pe marandu ári pe mburika árabe ka’aguygua rehe, pe mburika Cristo oike hague Jerusalénpe, pe mburika ipahápe oñe’ẽva’ekue Balaam oinupã rire chupe mbohapyha jey. Umi maranduhára omoherakuãva’ekue pe marandu omombaretéva pe ángel peteĩha marandu ary 1840-pe ndohechái peteĩ profesía ciento cincuenta ary pukukue rehegua, iñimportánteva ha tekotevẽva, upe tembiasakue profesiaguaitepe oĩháme pe marandu omombaretéva pe movimiento. Ndohechái mokõi periodo irundy ary pukukue rehegua upe profesía aravope voi, ohechaukáva’ekue 1840 guive 1844 peve rembiasakue. León Judá ñemoñaregua ko’ág̃a oipe’a hína tesape umi “tape yma guaréva”gui, araka’eve nojehechái va’ekue, ha upéva peteĩ tesape ojoajúva pe tesape ndive ojepe’áva’ekue 31 de diciembre de 2023 guive. Oipe’a hag̃ua opaichagua mokõi py’a oĩramo Islam pe oinupãva Nashville. Pe tesape omyesakã Roma símbolo, upéicha rupi ojapo peteĩ declaración omega pe controversia alfa rehegua ary 2024-pe umi nde puévlo mondahakuéra rehe, ha avei ha’e pe símbolo omega pe ñe’ẽjoavy rehegua pe símbolo peteĩchaguaite rehe historia Millerita-pe. Ohechauka pe Islam pe profesía aravo Apocalipsis nueve-pe oĩva ha’eha pe marandu okapegua pe historia hyepypegua aja pe sellado aravope umi ciento cuarenta y cuatro mil rehegua. Roñembo’e ha rombo’e ko mba’e añetegua yma guive, ha ko’ág̃a ikatu ojehechauka peteĩ línea ári oñepyrũva Apocalipsis nueve-pe ha opa Apocalipsis once-pe. Pe mbohapyha periodo irundy ary pukukue rehegua, ojoajúva Islam profesía aravo ndive, oñekumplíva’ekue 1840 guive 1844 peve, ohechauka umi ciento cuarenta y cuatro mil sellado aravo. Pe yvyryrýi guasu Apocalipsis once-pe rupive, umi ciento cuarenta y cuatro mil oñemopu’ã peteĩ poyvi ramo.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Ezequiel mokõipaapy su ñe’ẽme Tupã tavayguakuéra oñemopu’ã hag̃ua peteĩ ehérsito ramo ha’e peteĩ proceso mokõi paso rehegua, ojehechaukáva va’ekue yma Adán jejapo rupive. Tenonderãite Adán oñemoheñói yvy ñai’ũgui, upéi Cristo opytu’u ipype tekove pytu. Ezequiel-pe pe profecía peteĩha omoheñói umi tete omanóva, ha katu opyta gueteri omano hag̃uáicha. Upéi umi irundy yvytu oñepytu’u umi tete ári ha ha’ekuéra opu’ã peteĩ ehérsito mbarete guasu ramo. Papapy mbohapy paapy ha irundy pa representamína umi mokõi paso.
We will continue these things in the next article.
Jaseguíta koʼã mbaʼe pe artíkulo oúvape.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Upéi rire oiko peteĩ arete umi hudío rehegua; ha Jesús ojupi Jerusalén-pe. Ha oĩ Jerusalén-pe, ovecha rokẽ ypýpe, peteĩ ykua, hérava hebreo ñe’ẽme Bethesda, oguerekóva po pórtiko. Umíva rýpype oĩ henyhẽ heta hasývagui, ohecha’ỹva, oguata’ỹva ha ikãnguévagui, oha’arõva y osyryry hag̃ua. Peteĩ ánhel niko sapy’ánte oguejy vaʼekue pe ykuápe ha omyenyhẽ pe y: ha pe oike raẽva pe y oñemyenyhẽ rire, okueraite vaʼekue oimeraẽ mbaʼasy oguerekóvagui. Ha upépe oĩ peteĩ kuimbaʼe, oguerekóva mbaʼasy mbohapypa poapy ary pukukue. Jesús ohechávo chupe oñeno, ha oikuaávo ymaite guive oiko hague upéicha, heʼi chupe: Reipotápa rekuera? Pe kuimbaʼe hasýva ombohovái chupe: Karai, ndarekói avavépe, pe y oñemyenyhẽ jave, che moinge hag̃ua ykuápe; ha ahávo che, ambue oguejy che renondépe. Jesús heʼi chupe: Epuʼã, ejapyhy nde rupa, ha eguata. Ha upepete pe kuimbaʼe okueraite, ojapyhy irupa ha oguata; ha upe ára voi niko sábado vaʼekue. Juan 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Ko'ág̃a pepu'ã, ha'e che, ha pehasa pe ysyrýi Zéred rupi. Ha rohasa pe ysyrýi Zéred. Ha pe ára ñamboguejýi hague Cadés-barneágui, peve rohasa hague pe ysyrýi Zéred, ohasa mokõipa poapy ary; peve opaite ñemoñare kuimba'e ñorairõhára okanýmba pe aty mbytégui, Ñandejára ojura haguéicha chupekuéra. Deuteronomio 2:13, 14.