The previous article ended with the paragraph that read, “The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.”
Pe artíkulo mboyvegua opáma pe párrafo he’íva kóicha: “Pe matrimonio de tratado ary 313-pe ohechauka pe matrimonio de tratado pahaguéva pe mbarete papal reheve Estados Unidos ndive—pe mburuvicha guasu tenondegua Apocalipsis diecisiete-pe umi diez rréi apytépe; peteĩ poder mokõi hatĩva ojehechaukáva pe poder mokõi hatĩva Francia pegua rupi. Pe tembiasakue oñepyrũva Clovis rehe ary 496-pe ha ipahápe ogueraháva pe decreto Justiniano pegua ary 533-pe ha pe papado ñemoĩ guapy rehe ary 538-pe, ohechauka pe tembiasakue ary 1989 guive pe ley dominical peve.”
Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.
Ronald Reagan ojehechauka Clovis rupive ary 496-pe, ha Donald Trump ojehechauka Justiniano rupive 533-pe. Justiniano decreto ou cinco ary mboyve papado ojupi mburuvicha guasu renda ári 538-pe, ha Edicto de Milán ou ocho ary mboyve pe primera léi domingo rehegua 321-pe. Mokõive, pe decreto ha pe edicto, ojoaju pe waymark ramo omotenondéva pe léi domingo rehegua.
Reagan
Reagan
In 1870, Italian troops captured Rome (20 September 1870). The Papal States ceased to exist as a territorial state, and Pope Pius IX became the “prisoner in the Vatican.” With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler. In October of 1951, President Harry S. Truman nominated General Mark W. Clark as U.S. Ambassador to the Vatican. Strong opposition quickly arose from many Protestant churches and organizations, who argued that the appointment violated the separation of church and state. In January of 1952 General Clark withdrew his name.
Áño 1870-pe, ñorairõ italiana ojagarra Roma (20 jasyporundy 1870). Umi Estado Pontificio opáma oiko hag̃ua peteĩ estado territorial ramo, ha Papa Pío IX oiko hag̃ua “pe prisionéro Vaticano-pe”. Ndaipórigui papal retã yvy hembýva ojehechakuaáva peteĩ estado soberano ramo, Estados Unidos (heta ambue tetãicha) ndojokovéi relaciones diplomáticas formales Papa ndive, mburuvicha guasu temporal ramo. Jasypa 1951-pe, Mburuvicha Harry S. Truman ombohéra General Mark W. Clark-pe Estados Unidos Ambaixadór ramo Vaticano-pe. Pya’eterei opu’ã ñembojovake mbarete heta iglesia ha organización protestante-gui, umi he’íva pe nombramiento ombyaiha pe separación iglesia ha estado apytépe. Jasyteĩ 1952-pe, General Clark oipe’a hembiapo hag̃ua pe nominación-gui.
On January 10, 1984, President Ronald Reagan and Pope John Paul II formally agreed to establish full diplomatic relations between the United States and the Holy See. April 9, 1984 William A. Wilson (who had already been serving as Reagan’s personal representative) presented his credentials and became the first U.S. Ambassador to the Holy See.
10 jasypa 1984-pe, Mburuvicha Ronald Reagan ha Papa Juan Pablo II oñemoĩ peteĩ ñe'ẽme mba'éichapa oñemopyendáta relaciones diplomáticas plenas Estados Unidos ha Santa Sede apytépe. 9 jasyrundy 1984-pe, William A. Wilson (oñangarekómava kuri yma guive representante personal ramo Reagan rehe) ome'ẽ icredenciales ha oiko pe primer Embajador de Estados Unidos Santa Sede-pe.
Within the thirty-three years from 1951 until 1984 the resistance of Protestantism against Catholicism dissipated. The “arms” that stood for the papacy in 496 with Clovis typify Reagan in 1984 on through to 1989. Clovis represented the removal of the religion (paganism) that was restraining the papacy from rising back into power, and by 1984 the resistance of Protestantism to the rise of the papacy had been taken away. The “daily” (paganism) had been removed, and Paul describes that removing of the resistance of paganism to the papacy as a “falling away.”
Mbohapy treinta y tres ary 1951 guive 1984 peve, Protestantísmo opuʼãva Catolicismo rehe oñembogue ha opa. Umi “jyva” opuʼãva papado rehehápe ary 496-pe Clovis ndive, ohechauka typológicamente Reagan-pe ary 1984-pe, ha upégui oike 1989 peve. Clovis ohechauka pe jerovia rehegua (paganismo) oñemboguejy hague, pe ojokóva papado ani hag̃ua ojupi jey pokatupe; ha ary 1984 peve, Protestantísmo opuʼãva papado jevy rehe oñembogue ha oñemboipeʼa. Pe “ara ha ára guigua” (paganismo) oñemboipeʼa kuri, ha Pablo omombeʼu pe paganismo opuʼãva papado rehe oñemboipeʼa hague peteĩ “jeʼa hag̃ua” ramo.
The symbolic church of compromise represented by Constantine the Great and the history of 313 unto 538 represented a period when a church compromised itself and fell away. The religion represented by ‘508’ which had previously restrained the inroads of papal power, typified the falling away of the Protestants in the United States. Reagan was represented by Clovis. In 496 Clovis gave his “power” to the papacy, thus typifying the “unholy alliance” that was accomplished in the Reagan years. Clovis also represented the taking away of the “daily” in 508. 508 typified 1984.
Pe kompromíso rehegua tupão simbólica ojehechaukáva Constantino el Grande rupive ha pe tembiasakue 313 guive 538 peve ohechaukáva peteĩ ára ha’ékuri peteĩ período peteĩ tupão ojejopy hag̃ua kompromíso rehe ha ojeity hag̃ua jevy. Pe religión ojehechaukáva ‘508’ rupive, ymave ojoko vaʼekue pe papado pokatu oike pyaʼeve hag̃ua, ohechauka ñandejárare ojeity jevyha protestantekuéra Estados Unidos-pe. Reagan ojehechauka vaʼekue Clovis rupive. Áño 496-pe Clovis omeʼẽ ikatu hag̃uáicha “ipokatu” papado-pe, upéicha ohechaukávo pe “joaju marangatuʼỹ” oñemboguata vaʼekue Reagan arykuérape. Clovis avei ohechauka vaʼekue pe “diario” jegueraha hag̃ua ñemboyke 508-pe. 508 ohechauka 1984.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Ko ñe’ẽme’ẽ pagãna ha kristianismo apytépe ogueru vaʼekue ‘pe kuimbaʼe angaipa rehegua’ oñeprofetisa vaʼekue oĩ hag̃ua Tupã rehe oñemoĩva ha oñemombaʼeguasúva ijehegui Tupã ári. Pe sistema tuichaitereíva religión japu rehegua haʼe Satanás pokatu rembiapokue porãite peteĩva—peteĩ manduʼarã iñehaʼã rehe guare oguapy hag̃ua guapyha rréino ári omburuvicha hag̃ua ko yvy hembipota heʼiháicha.” The Great Controversy, 50.
Reagan famously called the Soviet Union an “evil empire” in a 1983 speech and regarded atheistic communism as a profound moral and spiritual threat. He and John Paul II formed a close personal and political partnership against Soviet communism. Both men saw the struggle in moral and even providential terms; Reagan privately spoke of a “Divine Plan” to bring down communism. Reagan had an interest in the Fatima apparitions (the warning that “Russia would spread her errors”), and the two leaders discussed their shared sense that God had spared their lives (both survived assassination attempts in 1981) for a purpose connected to defeating communism.
Reagan ohenói pe Unión Soviética-pe peteĩ “imperio ivaíva” 1983-pe peteĩ ñe’ẽme’ẽme, ha ohechakuaa comunismo ateo-pe peteĩ amenaza tuichaitereíva moral ha espiritual. Ha’e ha Juan Pablo II omoheñói peteĩ joajuete hi’aguĩva, personal ha político, comunismo soviético rovái. Mokõivéva kuimba’e ohecha pe ñorairõha teko porã ha jeikove marangatu rehegua ñe’ẽme, ha jepe providencialmente; Reagan oñe’ẽva’ekue ñemiháme peteĩ “Plan Divino” rehe oguejy hag̃ua comunismo. Reagan oguereko va’ekue interés aparisiónkuéra Fátima-pegua rehe (pe ñemomarandu he’íva “Rusia omyasãitaha ijejavykuéra”), ha mokõive mburuvicha oñomongeta pe sentido oñondivegua rehe Ñandejára oheja hague ichupekuéra oikove hag̃ua (mokõivéva oikove jey atentado rire 1981-pe) peteĩ propósito rehehápe ojoajúva comunismo ñehundíre.
The Disciples of Christ
Cristo Remimbo'ekuéra
Reagan was raised in the Disciples of Christ denomination whose founding fathers directly taught that the pope of Catholicism was the antichrist. Alexander Campbell, the most prominent early leader of the Disciples of Christ church repeatedly identified the papacy as the antichrist. In debates and writings, he argued that the little horn of Daniel 7, the beast of Revelation 13, and the man of sin of 2 Thessalonians 2 all pointed to the popes of Rome. He used these identifications in public debates (including with Catholic Bishop John B. Purcell in 1837). Barton W. Stone referred to the government of the Pope as the true antichrist and the “man of sin.” Walter Scott (another early evangelist of the movement) wrote that the man of sin, the Pope of Rome, would arise in the Christian church and exalt himself above God.
Reagan oñemongakuaa pe denominación Discípulos de Cristo-pe, umi itúva fundadór kuéra ombo’e va’ekue directamente catolicismo pápaha hague pe anticristo. Alexander Campbell, pe mburuvicha tenondegua iñimportantevéva umi ára ypykuegua iglesia Discípulos de Cristo-pe, heta jeýma ohechauka va’ekue pe papadoha pe anticristo. Ñomongeta ha jehaípe, ha’e he’i va’ekue pe hatĩ michĩva Daniel 7-pe, pe mymba Ñemombe’u 13-pe, ha pe kuimba’e angaipa rehegua 2 Tesalonicenses 2-pe, opavave ohechaukaha Roma pápakuérape. Ha’e oipuru ko’ã jehechakuaa ñomongeta hag̃ua opavave renondépe (oimehápe pe Obispo católico John B. Purcell ndive ary 1837-pe). Barton W. Stone ohenói va’ekue pe Papa gobiernope pe añetegua anticristo ha pe “kuimba’e angaipa rehegua”. Walter Scott (ambue evangelista yma guare ko movimientopegua) ohai va’ekue pe kuimba’e angaipa rehegua, Roma Papa, opu’ãtaha pe iglesia cristiana ryepýpe ha ombotuichataha ijehe Tupã ári.
Reagan’s mother Nelle, was a devout member of the Disciples of Christ denomination and was the main religious influence in his childhood. Reagan was baptized in the Disciples of Christ church in Dixon, Illinois, at age 11 and was active there as a teenager (including teaching Sunday school). He attended Eureka College, which was affiliated with the Disciples of Christ.
Reagan sy Nelle, he’i sy, ha’e va’ekue peteĩ miembro jeroviapýva pe denominación Disciples of Christ-pe, ha ha’e va’ekue pe influencia religiosa tenondetéva ijehe orekórõ guare mitã. Reagan oñemongarai va’ekue pe iglesia Disciples of Christ-pe Dixon, Illinois-pe, oguerekórõ guare 11 ary, ha oiko kyre’ỹme upépe imitãrusúramo (oimehápe ombo’e hag̃ua escuela dominical). Oike va’ekue Eureka College-pe, oĩva’ekue joaju hag̃uáicha Disciples of Christ ndive.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world.” Kress Collection, 105.
“Umi oñekonfundíva iñentendimientópe pe ñeʼẽ rehe, ha ndohecháiva pe significado anticristo rehegua, katuete omoĩta ijehe anticristo lado-pe. Koʼág̃a ndaipóri tiempo ñande hag̃uáicha ñañembojoaju hag̃ua ko mundo ndive.” Kress Collection, 105.
Reagan was typified by Clovis and also the compromise of Constantine the Great. Reagan was also the first of the last eight presidents since the time of the end in 1989. As the first of the last eight presidents he typifies Donald Trump, who, like unto Reagan is profoundly confused about the true aims of the papacy, and who the papacy is.
Reagan ojehechauka Clovis rupive ha avei Constantino el Grande ñomongeta hag̃ua rupive. Reagan avei pe peteĩha umi pahapy apytégui, umi pahápegua poapy mburuvicha guasu apytépe, ára paha guive ary 1989-pe. Haʼe, peteĩha ramo umi pahápegua poapy mburuvicha guasúgui, ohechauka Donald Trump-pe, ha’éva, Reagan-icha, tuichaite oñembotavyva pe papado rembipotáre añeteguáre, ha máva hína pe papado.
Can two walk together, except they be agreed? Amos 3:3.
¿Ikatúpa mokõi oguata oñondive, noimeiramo peteĩ ñeʼẽme? Amós 3:3.
The sixth and final treaty marriage in Daniel chapter eleven occurs in the history that begins at the time of the end in 1989, and ends in the history of Donald Trump.
Pe ñemenda joajuha pavẽhague, ha avei paha, Daniel kapítulo once-pe, oiko upe tembiasakue oñepyrũvape ára paha jave ary 1989-pe, ha opa Donald Trump rembiasakuepe.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
«Umi movimiento koʼág̃a ojejapóva Estados Unidos-pe ojehupyty hag̃ua umi institución ha jepokuaa iglesiagua oguereko hag̃ua pytyvõ Estado-gua, umi protestánte oho hína umi papista rapykuéri. Ha ndahaʼéi upéva añoite; haʼekuéra oipeʼa hína okẽ Papado-pe ikatu hag̃uáicha ohupyty jevy América protestántepe pe tuichakue mburuvicharã omeʼẽva, haʼe okañýma vaʼekue Mundo Tuja-pe.» The Great Controversy, 573.
The marriage treaty of 313 and the Edict of Milan aligns with the history of 533, and the decree of Justinian in 533 will again be implemented by a professed Christian administration, that no longer understands that to identify the papal power as a Christian institution is an oxymoron at best, and a fatal delusion at worst.
Pe ñe’ẽme’ẽ ñemenda rehegua ary 313-pe ha Edicto de Milán oñembojoaju ary 533 rembiasakue ndive, ha decreto Justiniano rehegua ary 533-pe oñemoañete jeýta peteĩ administración he’íva ijehe cristiana hague rupive, ndoikuaavéimava peteĩchagua hag̃ua ojehechakuaa hag̃ua poder papal peteĩ institución cristiana ramoha ha’eha, iporãvéva jepe, peteĩ oxímoron, ha ivaivéva ramo katu, peteĩ javy vaiete oporojukáva.
Church and State
Iglesia ha Estado
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Áño 457 a.C.-pe, Artajerjes mbohapyha decreto ome’ẽjey tetã rekojehe’a hag̃ua ijeheguiete, mokõivéva mburuvicha hag̃ua política ha religiosa rehe.
And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.
Ha nde, Esdras, nde Jára arandu rupi, upe nde pópe oĩva, emoĩ mburuvicha ha huéskuéra, oikuaa hag̃ua opavave tavayguakuérape ysyry mboypýri oikóvape, opa umi oikuaáva nde Jára léi; ha pembo'e umi ndoikuaáivape. Ha oimeraẽva ndajajapomo'ãiva nde Jára léi, ha mburuvicha guasu léi avei, tojejapo pya'e hese tekombo'e, taha'e omanóvo hag̃uáicha, térã ñemosẽrã, térã imba'e confiscación, térã kárselpe ñemboty. Esdras 7:25, 26.
The third decree provided authority to execute judgment and punishment for both the laws of God and the laws of the king. That decree marked the beginning of the twenty-three-hundred-year prophecy which concluded on October 22, 1844 when Christ suddenly came to His temple. It also marked the beginning of a two-hundred-and-fifty-year prophecy that ended in 207 BC, in the history between the battles of Raphia in 217 BC and Panium in 200 BC. The restoration of both civil and religious sovereignty in 457 BC identifies a twofold alpha that finds two omega fulfillment's. Both omega fulfillment's represent a closed door; one for the Protestant horn and the other for the Republican horn.
Pe mbohapyha decreto ome’ẽkuri autorida omoañete hag̃ua juicio ha castigo, taha’e Tupã léi rehegua térã mburuvicha guasu léi rehegua. Upe decreto ohechauka pe profecía mokõi mil trescientos ary rehegua ñepyrũ, opávo 22 jasypa 1844-pe, Cristo ou ramoite hag̃ua Itemplope. Avei ohechauka pe profecía doscientos cincuenta ary rehegua ñepyrũ, opa va’ekue 207 a. C.-pe, pe tembiasakue oĩva ñorairõ Raphia 217 a. C.-pe ha Panium 200 a. C.-pe apytépe. Pe ñemyatyrõ jey mokõivéva, soberanía civil ha religiosa, 457 a. C.-pe, omombe’u peteĩ alfa mokõi hendáva ojuhúva mokõi cumplimiento omega. Mokõivéva cumplimiento omega ohechauka peteĩ okẽ oñembotýva; peteĩ pe Protestant horn-pe g̃uarã ha ambue pe Republican horn-pe g̃uarã.
The first prophecy of twenty-three hundred years represented God’s laws, and the two-hundred-and-fifty-year prophecy represented the king’s laws. The two prophecies identify the horn of Protestantism and the horn of Republicanism upon the earth beast of Revelation thirteen. The Republican horn of the earth beast is placed into the middle of verses eleven through sixteen of Daniel eleven. The seventeen-year period between Raphia and Panium is intersected by one horn from the dual prophecy of the third decree in 457 BC. The twofold prophecy identifies both the judgment of the final covenant people and also the judgment of the nation where that covenant people find their roots.
Pe profesía peteĩha mokõipa mbohapy sa ary rehegua ohechauka Tupã léi-kuérape, ha pe profesía mokõisientos cincuenta ary rehegua ohechauka mburuvicha guasu léi-kuérape. Mokõivéva profesía ohechauka pe hatĩ Protestantismo rehegua ha pe hatĩ Republicanismo rehegua pe mymba yvy ariguápe, Apocalipsis 13-pe. Pe hatĩ republicano pe mymba yvy arigua rehegua oñemoĩ Daniel 11, versíkulo 11 guive 16 peve mbytépe. Pe arykuéra paapy ha pokõiha Raphia ha Panium apytépe ojekutu peteĩ hatĩ rupive pe profesía mokõi hendáicha pe mbohapyha decreto rehegua, ary 457 a.C.-pe. Pe profesía mokõi hendáicha ohechauka mokõivéva pe huísio pe tavayguakuéra pahaguáva pe pacto rehegua, ha avei pe huísio tetã rehegua, upépe pe tavayguakuéra pe pacto rehegua ojuhu hikuái iñepyrũmby.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Ha he’i Abrámpe: Eikuaa porã nde ñemoñaréta tetã ambuépe, ndaha’éiva imba’e, ha oikóta pype pytaguáraramo, ha oservíta chupekuéra; ha ha’ekuéra ombohasa asýta chupekuéra irundyciento ary pukukue; ha upe tetã avei, upe oservítavape, che ahusgáta; ha upéi osẽta hikuái heta mba’erepy reheve. Génesis 15:13, 14.
In the book of Ezekiel, October 22, 1844 is typified by October 22, 573 BC. One date identifies the beginning of the investigative judgment and the other identifies the sounding of the Jubilee trumpet at both the beginning and the conclusion of the judgment process. Both dates align, and both identify a closed door. 1844 represents the closing of the door of the holy place, as Christ moved into the Most Holy Place. 573 BC identifies the close of human probation where the slaves of sin who have been redeemed are given their freedom, and a new earth to dwell in.
Ezequiel kuatiañe’ẽme, 22 jasypa 1844 rehegua ojehechauka hag̃uaicha 22 jasypa 573 a.C. peteĩ ára omombe’u pe huísio investigativo ñepyrũ, ha ambue omombe’u pe Jubileo mbaraka hatã oñembopuha, mokõivéva pe huísio rape ñepyrũme ha ipahápe. Mokõivéva ára ojoja, ha mokõivéva ohechauka peteĩ okẽ oñembotyva’ekue. 1844 ohechauka pe tupaópe pe hendápe marangatu okẽ ñemboty, Cristo oike rire pe Tenda Marangatuvévape. 573 a.C. ohechauka yvypóra aravo ipaha, upépe angaipa rembiguái ojepysyrómava oñeme’ẽ isãsõ, ha peteĩ yvy pyahu oikohaguã.
And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God. Leviticus 25:54, 55.
Ha ndojejepyrãiramo ko'ã ary pukukue, osẽta arýpe jubileo-pe, ha'e ha ita'ýra kuéra hendive. Israel ra'ykuéra niko che rembiguái; ha'ekuéra che rembiguái, amoẽva'ekue chupekuéra Egipto retãgui. Che hína Ñandejára pende Jára. Levítico 25:54, 55.
Both October 22’s represent the closed door of the soon-coming Sunday law. The period of probation given to Adventism began in 1844 and ends at the soon-coming Sunday law, and the period of probation given to the United States also ends at the soon-coming Sunday law. Both endings align with October 22’s two witnesses of 2,300 years and two hundred and fifty years.
Mokõivéva 22 jasypa rehegua ohechauka pe okẽ oñembotýva, he'iséva pe arapokõindy rehegua léi oúta hag̃uáicha. Pe ára ñemboyke oñeme'ẽva Adventismo-pe oñepyrũ 1844-pe ha opa pe arapokõindy rehegua léi oúta hag̃uáicha; ha pe ára ñemboyke oñeme'ẽva Tetã Unidos-pe avei opa pe arapokõindy rehegua léi oúta hag̃uáicha. Mokõivéva opa'ã oñembojoja Mokõivéva testígo Mokõivéva 22 jasypa rehegua ndive, umi 2.300 ary ha mokõi sientos cincuenta ary rehegua.
The two hundred and fifty years that ends in the history between Raphia and Panium divides the period of the two battles into two symbolic numbers, which together possess their own peculiar meaning. Ten years after Raphia, meaning borderland and seven years before Panium which was a battle fought upon a plain and ended at a siege. Ten and seven as a symbol identify the dragon power upon several witnesses. 207 BC places Trump, the symbol of the earth beast in between verse eleven and fifteen of Daniel eleven prophetically preparing to speak as a dragon, as represented by the combination of the number ten and the number seven.
Mokõi ciento cincuenta ary oñemohu’ãva pe tembiasakuepe Raphia ha Panium apytépe omboja’o umi mokõi ñorairõha ára pehẽngue mokõime papapy simbólikope, ha umíva oñondive oguereko hikuái he’iséva ijojaha’ỹva. Pa ary Raphia rire, he’iséva frontera yvy, ha siete ary Panium mboyve, upéva va’ekue peteĩ ñorairõ ojejapóva peteĩ ñu me’ẽhápe ha oñemohu’ãva peteĩ jejoko guasúpe. Pa ha siete, símbolo ramo, ohechauka dragón pokatu heta testígo ári. 207 a.C. omoĩ Trump-pe, yvy mymba símbolo, Daniel 11-pe versíkulo once ha quince mbytépe, profétikamente oñembosako’ívo oñe’ẽ hag̃ua dragónicha, ojehechaukaháicha pe joaju papapy pa ha papapy siete reheve.
Seventeen is also symbolic and it expands the history of Raphia to Panium beyond Panium and also before Raphia. Ptolemy IV Philopator reigned as king of Ptolemaic Egypt from 221 BC to 204 BC, and he defeated Antiochus Magnus at Raphia in 217 BC. Ptolemy began to reign before Raphia, and he reigned for ‘seventeen’ years. The number seventeen represents a historical period which begins prior to Raphia, and that extends beyond the battle of Panium and the siege of Sidon unto the close of human probation as represented by the year 330. The two-hundred-and-fifty-year prophecy for the period of the church of Smyrna began in the 64 and ended at the Edict of Milan and the marriage treaty of 313.
Pa mokõipa irundy papapy avei oguereko techaukaha ha ombotuichave Raphia rembiasakue Panium peve, Panium mboyve ha avei Raphia mboyve. Ptolomeo IV Filopátor oisãmbyhy mburuvicha guasu ramo Egipto Ptolemaico-pe ary 221 a.C. guive ary 204 a.C. peve, ha ha’e ojapo ipu’aka Antiochus Magnus ári Raphia-pe ary 217 a.C.-pe. Ptolomeo oñepyrũ oisãmbyhy Raphia mboyve, ha oisãmbyhy “mokõipa irundy” ary pukukue. Papapy mokõipa irundy ohechauka peteĩ ára rembiasakue oñepyrũva Raphia mboyve, ha ohóva Panium ñorairõ ha Sidón jerérape oñemongora rire guive yvypóra ára de gracia ñemohu’ã peve, ojehechaukaháicha ary 330 rupive. Pe profesía mokõi sa ary irundy pa ary rehegua, oñeme’ẽva Esmirna tupão períodope g̃uarã, oñepyrũ ary 64-pe ha opa Edicto de Milán ha pe ñe’ẽme’ẽ ñemenda rehegua ary 313-pe.
Constantine the Great represents the history of the church of Pergamos, and that history began in 313 and ended in 538. The first ‘seventeen’ years after the conclusion of the two-hundred-and-fifty-year prophecy in 313 possesses three waymarks. 313 was the Edict of Milan, 321 was the first Sunday law and the division of the empire is marked in 330. 330 represents the final Sunday law which marks the close of human probation. The number seventeen therefore begins before Raphia and ends well after the military campaign of Panium and Sidon. Verse sixteen in Daniel eleven represents the Sunday law in the United States
Konstantino pe Tuicháva ohechauka pe iglesia de Pérgamo rembiasakue, ha upe rembiasakue oñepyrũ 313-pe ha opa 538-pe. Umi diecisiete ary peteĩha, oñepyrũva rire pe profesía mokõi sientos cincuenta ary pukukue opáva 313-pe, oguereko mbohapy techaukaha. 313 ha’e pe Edicto de Milán, 321 ha’e pe ley dominical peteĩha, ha pe imperio ñemboja’o ojehechauka 330-pe. 330 ohechauka pe ley dominical pahaite ombohasýva yvypóra oportunidad paha. Upévare, pe papapy diecisiete oñepyrũ Rafia mboyve ha opa mombyry Panio ha Sidón ñorairõ kampáña rire. Pe versíkulo dieciséis Daniel once-pe ohechauka pe ley dominical Estados Unidos-pe.
The Smyrna prophecy identifies the sign of the siege that is the very heart of Ezekiel’s warning message. The waymark that precedes the Sunday law, as represented by the two illustrations of the destruction of Jerusalem is the siege, but it is also the Edict of Milan, which begins the formation of the image of the beast.
Pe profesía de Esmirna omombeʼu pe techaukaha ojeguerekoha pe ñemongora, ha upéva hína pe mbytépeite oĩva Ezequiel marandu ñemongyhyjéva rehegua. Pe techaukaha omotenondéva pe léi domingo rehegua, ojehechauka hag̃uáicha mokõi taʼanga Jerusalén ñehundiháre, haʼe hína pe ñemongora; ha katu avei haʼe pe Edicto de Milán, oñepyrũhápe oñemoheñói pe mymba raʼanga.
At the siege a treaty marriage procession will occur. It is a fractal of the marriage procession that began with Reagan, as typified by Clovis in 496, but the final procession unto the marriage begins at the siege aligning with Justinian’s decree of 533, and with the Edict of Milan in 313. Both waymarks precede the Sunday law. 313 preceded the first Sunday law of 321, and the decree of 533 preceded the Sunday law at the third Counsel of Orleans in 538. Some type of legislation will fulfill the prophetic characteristics of both the decree of Justinian and the Edict of Milan, while some type of a symbolic treaty marriage will be put in place.
Pe sitio jave oikóta peteĩ ñembosarái ñemenda rehegua. Kóva ha’e peteĩ fractal pe ñembosarái ñemenda reheguágui oñepyrũva’ekue Reagan ndive, ojeporavóva Clovis rehe 496-pe; hákatu pe ñembosarái paha ogueraháva pe ñemendápe oñepyrũ pe sitio jave, oñembojojávo Justiniano ñe’ẽmondo 533-gua ndive, ha Edicto de Milán 313-gua ndive avei. Mokõivéva umi techaukaha tenondegua oho pe léi domingo mboyve. 313 oho vaʼekue pe léi domingo peteĩha 321-gua mboyve, ha pe ñe’ẽmondo 533-gua oho pe léi domingo mboyve pe mbohapyha Concilio de Orleans-pe 538-pe. Oĩta algúnichagua legislación omboajétava umi característica profética mokõivéva pe Justiniano ñe’ẽmondo ha pe Edicto de Milán rehegua, ha avei oñemoĩta peteĩichagua ñemenda joaju simbólico.
When that decree is made it is too late to get ready, for the door of probation is closed upon the Protestant horn as surely as it closed at the first Passover in Egypt. Thereafter the Sunday law, the next waymark identifies not simply that the image of the beast has been fully formed, but also the enforcement of the mark of the beast. The Sunday law marks the end of probation for the Republican horn, the earth beast of Revelation thirteen as certainly as Pharaoh and his host died in the Red Sea after the Passover.
Upe decreto ojejapóramo, ipaháma oñembosako’i hag̃ua, pórke pe oportunidad ñembyaty rokẽ oñemboty pe Protestant kuatiarógui, añetehápe oñembotýháicha pe Pascua peteĩha Egíptope. Upe rire, pe léi domingo rehegua, pe ambue techaukaha, ohechauka ndaha’éi añoite pe mymba ra’ãnga oñemoheñóimahaite, ha avei pe mymba marca ñeñembojeporu. Pe léi domingo rehegua ohechauka pe oportunidad ñembyaty paha pe Republican kuatiarópe g̃uarã, pe yvy mymba Apocalipsis 13-pe, añetehápe Faraón ha imilíta omanoháicha Yguasu Pytãme pe Pascua rire.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump, as represented by Antiochus Magnus preparing for the upcoming campaign that begins on the plain of Panium and ends with the siege of Sidon. After the Battle of Panium, the Ptolemaic commander Scopas of Aetolia fled with about 10,000 surviving troops to the city of Sidon. Antiochus pursued him and laid ‘siege’ to Sidon. The Ptolemaic government in Alexandria sent a relief force, but it failed. Facing starvation, Scopas surrendered the city. Antiochus allowed Scopas to leave; Scopas later returned to Egypt, where he was eventually executed on charges of treason and embezzlement. The siege of Sidon completed Antiochus’s conquest of Coele-Syria after Panium.
Mokõi sa ary cincuenta ary oñemohu’ãva 207 a.C.-pe ohechauka Donald Trump-pe, ojehechaukaháicha Antiochus Magnus ramo oñembosako’íva upe kampáña oútavape g̃uarã, oñepyrũva ñu Panium-pe ha opa pe ñorairõ ñemongora Sidón-pe. Ñorairõ Panium rire, mburuvicha guasu Ptolemaico Scopas de Aetolia okañy amo 10.000 soldádo oikovéva ndive táva Sidón-pe. Antiochus omuña chupe ha omoĩ “ñemongora” Sidón rehe. Gobierno Ptolemaico Alejandría-gua omondo peteĩ pytyvõhára aty, péro ndoikói porã. Oñembohovái hag̃ua ñembyahýi, Scopas ome’ẽ táva. Antiochus oheja Scopas osẽ; Scopas upe rire oujey Egipto-pe, upépe ipahápe ojejuka hese oñemoĩgui tembiapo vai tetãre ha viru ñemonda rehegua. Ñorairõ ñemongora Sidón-pe omohu’ã Antiochus ñemomba’e Coele-Siria rehe Panium rire.
Sister White identifies Uriah Smith’s book, Daniel and the Revelation as “God’s helping hand.” Smith identifies the two-step campaign of Antiochus in his commentary on verses fourteen and fifteen of Daniel eleven.
Hermana White omombeʼu Uriah Smith aranduka, Daniel and the Revelation, “Tupã po pytyvõ” ramo. Smith omombeʼu Antiochus rembiapo mokõi jey ojapóva iñemombeʼúpe umi versíkulo catorce ha quince Daniel kapítulo once-pe.
“The tuition of the young king of Egypt was entrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aristomenes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus.
“Mitã ruvicha Egipto pegua ñembo’e rehegua oñemóĩ Senado Romano pópe M. Emilius Lepidus-pe, ha’e omoĩ Aristómenes-pe, peteĩ karai tuja ha iñarandúva upe mburuvicha rógape, imitã rerekohára ramo. Ijapopyrã peteĩha ha’e va’ekue oñangareko hag̃ua pe jeike vai ojejaposevagui umi mokõi mburuvicha oñombojoajúva, Felipe ha Antíoco.”
“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.
“Upévarã omondo Scopas-pe, peteĩ mburuvicha guasu herakuãva AEtolia-gua, upe jave omba’apóva Egipto-ygua kuérape g̃uarã, hetã teepe ombyaty hag̃ua pytyvõrã soldadokuérape g̃uarã. Oñemondeko rire peteĩ ehérsito, oike Palestina ha Coele-Siria-pe (Antiochus oĩ rupi peteĩ ñorairõme Attalus ndive Asia Michĩme), ha omoĩ opa Judea yvýpe Egipto pokatu guýpe.”
“Thus affairs were brought into a posture for the fulfillment of the verse before us. For Antiochus, desisting from his war with Attalus at the dictation of the Romans, took speedy steps for the recovery of Palestine and Coele-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. [Panium] Scopas was defeated, pursued to Sidon, and there closely besieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen; namely, Scopas and his Aetolian forces.” Daniel and the Revelation, 257, 258.
“Upéicha umi mba’e oñemoĩ peteĩ estadope oñekumpli hag̃ua pe versíkulo ñande renondépe oĩva. Antiochus, opytávo imarã’ỹ hag̃ua iñorairõ Attalus ndive umi Romano-kuéra ñe’ẽrendu rupi, pya’e omboyke opa mba’e oguerujey hag̃ua Palestina ha Coele-Syria Egipcio-kuéra póguigui. Scopas oñembou oñemoĩ hag̃ua hese. Jordán ysyry yvyrakuéra ykére, mokõi ehérsito ojoju. [Panium] Scopas oñenupã, oñemoseguíke Sidón peve, ha upépe oñemboguejy hatã jere rupi. Mbohapy general Egiptopegua iporavovéva, iñehérsito iporãvéva ndive, oñembou oipe’a hag̃ua pe jejere, ha katu ndaikatúi hikuái. Ipahápe Scopas, ojuhúvo ñembyahýi ra’ãnga ikãngy ha ndaikatúiva ojepoko hese peteĩ ñenemigo ramo, ha ndaikatúigui oñorairõ hendive, ojepokuaa hag̃uánte oñeme’ẽ hag̃ua, pe condición ñemotĩ hag̃uánte oikovévo rehe; upémarõ ha’e ha umi diez mil kuimba’e oĩva hendive oñehejágui osẽ, ojeipe’apaite hag̃ua ichuguikuéra ha opyta hag̃ua opívo ha opívo. Ko’ápe ojehecha pe mburuvicha guasu yvatepegua ojagarraha umi táva imbaretevéva; Sidón ningo, mokõivéva iñemohendaha ha iñemo’ã rehe, peteĩva umi táva imbaretevéva umi ára-pe. Ko’ápe ojehecha pe surpegua py’a guasu ndaikatúiha opyta hag̃ua, ha avei ndaikatúiha umi tavaygua pe mburuvicha guasu surpegua poravova’ekue; ha’éva hína Scopas ha ifuérsa Aetolia-gua.” Daniel and the Revelation, 257, 258.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump. The two-hundred-and-fifty-year prophecy that ends at 313 with the treaty marriage of east and west, and the Edict of Milan is identifying the formation of the image of the beast in the United States. The church of Pergamos, which began in 313 represents the history where Christianity fell away through a compromise with the religion of paganism, in advance of the papal power taking the throne. Pergamos and the year 313, typifies the compromise that is represented by the formation of the image of the beast in the United States. It represents the compromise of Christianity and papal Rome, for the religion of Catholicism is nothing more or less than paganism disguised as a Christian institution. The two-hundred-and-fifty-year prophecy that began in 1776 and ends this year is also addressing the United States. Thus, all three two-hundred-and-fifty-year prophecies address some prophetic aspect of the earth beast of Revelation thirteen, and all three end within the prophetic lines represented by the number seventeen.
Mokõi sa ary cincuenta ary oikopa opa 207 a.C.-pe omohu’ã Donald Trump-pe. Pe profesía mokõi sa ary cincuenta ary pukukue opaáva 313-pe, kuarahyresẽ ha kuarahyreike ñembosarãi ñemendápe, ha pe Edicto de Milán reheve, omohu’ã myesakãvo pe mymbaraka ra’ãnga ñemoheñói Estados Unidos-pe. Pe iglésia de Pérgamo, oñepyrũva’ekue 313-pe, orrepresenta pe tembiasakue cristianismo ojei haguépe peteĩ ñe’ẽme’ẽ rupive paganismo religión ndive, mboyve pe pokatu papal oguahẽ mburuvicha guasurã guapyhápe. Pérgamo ha pe ary 313 ohechauka pe ñe’ẽme’ẽ ojehechaukáva pe mymbaraka ra’ãnga ñemoheñóipe Estados Unidos-pe. Upéva orrepresenta cristianismo ha Roma papal ñembojoaju ñe’ẽme’ẽ rehegua, pórke pe religión católica ndaha’éi ambue mba’e térã sa’ive mba’e, sino paganismo oñemondeva institución cristiana-ramo. Pe profesía mokõi sa ary cincuenta ary pukukue oñepyrũva’ekue 1776-pe ha opa ko áño, avei oñe’ẽ Estados Unidos rehe. Upévare, umi mbohapy profesía mokõi sa ary cincuenta ary rehegua oñe’ẽ peteĩteĩ aspecto profético rehe pe mymba yvy pegua Apocalipsis trecepegua, ha umi mbohapyve opa umi línea profética ryepýpe ojehechaukáva pe papapy diecisiete rupive.
The Sunday law is when the United States speaks as a dragon, and the speaking of a nation is the action of its legislative and judicial authorities.
Pe léi domingo rehegua ha’e upe jave Estados Unidos oñe’ẽ jave mbói guasu ramo, ha peteĩ tetã ñe’ẽ ha’e iñapohára kuéra rembiapo legislativo ha judicial.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Pe tetã ‘ñe’ẽ’ ha’e umi ijojaha’ỹva tekojojaapoha ha tekojoja ñemoĩmby rehegua rembiapo.” The Great Controversy, 442.
Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”
Trump ndaha’éi mburuvichakuaa judicial térã legislativo rehegua, upévare pe léi domingo oúta hag̃uáicha oñemohu’ã Congreso rupive. Upéicharamo jepe, oimeraẽ tembiapo ome’ẽva pytyvõ pe pokatu papal-pe, ohechauka typológicamente pe léi domingo. Pe decreto ary 533 pegua ha pe edicto ary 313 pegua ohechauka pe ñepyrũrã aravo rehegua pe ta’anga mymba ñarõ rehegua oñemoheñóivo. Ipapapy ha’e pe léi domingo oúta hag̃uáicha, ha Jesús akóinte ohechauka pe paha pe ñepyrũ reheve; upévare pe tembiapo Trump ojapóva peteĩ orden ejecutiva rupive ome’ẽ hag̃uáicha oimeraẽ “concesión” pe anticristo profecía bíblica peguápe, ohechaukáta pe movimiento alfa, pe oñemohu’ã hag̃uáva añoite pe omega-pe, peteĩha Estados Unidos “toñemboyke hag̃uaichaite umi principio igobierno rehegua ha tomboaje hag̃ua peteĩ léi domingo.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Oĩ heta, umi oikeva’ekue jepe ko movimientope domingo ñembojepovái rehegua, oĩ hína oñembotavyva umi mba’e oikótava ko tembiapo rapykuéri. Ha’ekuéra ndohechái hína oñorairõha hikuái peteĩchaite pe libertad religiosa rehe. Oĩ heta araka’eve noikũmbyihaguéva pe Biblia pegua sábado rekove’ẽ, ni pe pyenda japu hi’ári oñemopu’ãva pe institución domingo rehegua. Oimeraẽ movimiento oipytyvõ hag̃uáicha legislación religiosa, añetehápe ha’e peteĩ acto jeheja hag̃ua papadope, upeva’ekue heta ára pukukue oñorairõ meme va’ekue conciencia sãso rehe. Pe domingo ñemboaje oreko iñexistencia, peteĩ institución cristiana ramo oñembohérava, ‘pe mba’e ñaña kañymby’; ha iñembojepovái ha’éta peteĩ jehechakuaa añetéva umi principio rehegua ha’éva voi pe ita ángulo romanismo pegua. Ñane retã ohejarei vove péicha iguvernokue principio-kuéra ha omoañete hag̃ua peteĩ léi domingo rehegua, protestantismo ko tembiapópe ojopóta ipo popería ndive; ndaha’éimo’ãi ambue mba’e ndaha’éiramo ome’ẽvo tekove pe tiranía aréma py’aguapýpe oha’arõva’ekue iñopportunidad osẽ jey hag̃ua despotismo activo-pe.” Testimonies, volúmen 5, 711.
Any “movement in favor of religious legislation is really an act of concession to the papacy,” and those movements occur in advance of the soon-coming Sunday law.
Oimeraẽva “movimiento omoakãvapéva legislación religiosa rehegua añetehápe ha’e peteĩ acto de concesión papado-pe,” ha umi movimiento oiko tenonderãite pe ley dominical oúta pya’éva mboyve.
“The decree enforcing the worship of this day is to go forth to all the world. In a limited degree, it has already gone forth. In several places the civil power is speaking with the voice of a dragon, just as the heathen king spoke to the Hebrew captives.” Signs of the Times, May 6, 1897.
“Pe léi ombojeroviáva ko ára ñemomba’e ojeipyso va’erã opaite arapýre. Peteĩ medida michĩmínte, ojeipysoma voi. Heta hendápe pe mburuvicha civil ñe’ẽ hína peteĩ teju jagua ryapuicha, pe mburuvicha pagano oñe’ẽ haguéicha umi hebréo prisionéro ndive.” Signs of the Times, 6 de mayo de 1897.
We will continue these things in the next article.
Ñamboguata hag̃ua koʼã mbaʼe oúvape pe artículo oútavape.