Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
Péicha 11 jasypoapy ary 1840 omoneĩva’ekue añetegua umi mbojoja Miller omoguahẽva’ekue, upéicha avei, 11 jasyporundy ary 2001 rire ojehechakuaa, umi ohechasevape g̃uarã, umi principio profético Future for America omoĩva’ekue ha’eha pe metodología bíblica añetéva pe ama paha rehegua, oñemoĩháicha Isaías kuatiañe’ẽ capítulo mokõipaapy pe. Pe jeporu línea de reforma ári línea de reforma ári, oñemoĩháicha tembiasakue marangatupe, omopyenda 11 jasyporundy ary 2001 ha’eha peteĩ jevy jey 11 jasypoapy ary 1840 rehegua.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Ojehecha vaʼekue pe ánhel mbarete Apocalipsis diez-pe oñemboguejy hague ary 1840-pe, Haʼe ohechauka hag̃ua iñemboguejy ary 2001-pe. Mokõive ánhel oñemboguejy peteĩ profesía Islam rehegua oñekumpli aja ramo. Upéi pe movimiento okakuaa kuña ha kuimbaʼe ombohovái rupi pe metodología rembiapo porãite. Pe liderásgo Adventismo del Séptimo Día laodicense rehegua ojehasávaʼekue ára paha-pe ary 1989-pe, ha koʼág̃a pe iglesia oike ipahaite prueba rapepe, Ñandejára oñepyrũvo poravo pe movimiento pe tercer ángel rehegua hag̃ua Haʼe vocero paha árapegua.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Peteĩva yvatevéva umi mbojoja apytépe oñeme'ẽva umi ára pahápe g̃uarã ha’eva'ekue pe marandu profetiko jeipurupyrã mbohapy hendáicha. Ko'ýte upe jave ojehechauka porã va'ekue pe mbohapy hendáicha jeipurupyrã umi mbohapy ñembyasýpe, upéva hesakã porãvaicha omopyenda haguére pe tembiapo oikova'ekue 11 jasyporundy ary 2001-pe. Upe añetegua ojehechajeyrõ guare py'a potĩ reheve, umi upérõ oñemoakãrapu'ãva Jeremías “tape yma guarépe”, py'a oheka añetegua reheve, ojekuaa añeteha pe profecía ñehundipýra, upéicha avei añeteha umi mbojoja oñemoneĩva profecía ñemyesakãrã pe movimiento ángel mbohapyhágui.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Ojehecha vaʼekue pe entendimiento correcto umi pionero rehegua, pe tembiasakue ñembyasy peteĩha rehegua Apocalipsis kapítulo nueve-pe ohechauka hague Islam-pe. Ojehecha vaʼekue pe maranduhára japu Mahoma haʼe hague pe mburuvicha guasu upe tembiasakuepe. Upe tembiasakuepe, Islam omboguatáta vaʼekue peteĩ ñorairõ Románo Imperio rehe, ha iñorairõ rape ojehechakuaa porã vaʼekue haʼeha peteĩ jejapi pyaʼe ha oñehaʼarõʼỹva. Upévare ojeikuaa vaʼekue pe Islam ñorairõ rape tee omeʼẽ hague pe affuero etimológico ñeʼẽ “assassin” pegua. Upe tembiasakuepe Islam ombyasyta vaʼekue Roma ehérsito-kuérape, ha upe periodo opa vaʼekue peteĩ profesía aravo rehegua cien cincuenta ary pegua guýpe. Upe profesía aravo opa rire 27 de julio de 1449-pe, oñepyrũ pe profesía aravo ha pe tembiasakue pe ñembyasy mokõiha rehegua.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Oñepyrũ peteĩ ambue profecía ára rehegua mbohapy sa’y po’a peteĩ ary ha pakõi ára, opa vaekue 11 jasypoapy 1840-pe. Upe tembiasakuepe mburuvicha ohechaukáva pe tembiapo profético Islam rehegua ha’e vaekue Ottman, oñemoha’ãngáva’ekue Mohammed rupive pe ñehesa’ỹijo peteĩha rembiasakuepe. Pe capítulo nueve he’i pe mokõiha ñehesa’ỹijo rembiasakuepe, Islam ojukataha Roma ehérsito-kuérape. Ha’ekuéra osegíta gueteri ojapo hag̃ua pe ñorairõ rape, oataka sapy’ánte ha oñeha’arõ’ỹre, ha katu upe tembiasakuepe ypykuete ojejuhu ha ojeporu mbokapu ratatĩ, upévare pe mokõiha ñehesa’ỹijo ohechauka peteĩ ñorairõ rape ojejoguáva asesíno oataka sapy’ápe, ha aveive oike ipype umi mba’e ojepurúva ombokapu hag̃uáicha.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
11 jasypakõi ary 2001-pe Islam mbohapyha ñembyasy ou sapy’aitépe umi Roma pegua ejército espiritual ári umi mba’e ipu hatãva rupive. Upe mba’e ojehúva omoñepyrũ heta línea añetegua profética rehegua, ha katu ojekuaa porã oñemopyenda hague mokõi testígo mboyvegua ári, peteĩha ha mokõiha ñembyasy rehegua. Upe mba’e ohechauka porã, ha’eháicha oñemombarete Millerita rembiasakue 11 jasypoapy ary 1840-pe, oñekumpli ramo guare Islam profesía mokõiha ñembyasy rehegua ha oguejy ramo guare pe ánhel Apocalipsis mokõihápe, upéicha avei, oguahẽ ramo Islam profesía mbohapyha ñembyasy rehegua, upéva omarkakuri pe ánhel Apocalipsis dieciocho pegua oguejy hague upe árape.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koʼág̃a piko ou pe ñeʼẽ che amombeʼu hague Nueva York ojeipeʼátaha peteĩ y guasu rembeʼýgui? Kóva arakaʼeve ndaʼéi. Haʼe vaʼekue, amaʼẽvo umi óga tuichaitéva ojepuʼáva upépe, piso ári piso, ‘Mbaʼe tápa umi tembiapo kyhyje hag̃ua oikótava Ñandejára opuʼã vove omonguʼe hag̃ua vaieterei ko yvy! Upérõ oñekumplíta pe oĩva Apocalipsis 18:1–3-pe.’ Enterove pe kapítulo 18 Apocalipsis rehegua haʼe peteĩ ñemomarandu umi mbaʼe oútavagui ko yvy ári. Péro ndaarekói tesape peteĩchaite Nueva York rehegua mbaʼépa oútava, añónte aikuaa peteĩ ára umi óga tuicha upépe oitypátaha Tupã puʼaka ojere ha ojere jevývo rupive. Pe tesape oñemeʼẽ vaʼekuégui chéve, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomiñoite ipuʼaka mbaretévagui, ha koʼã peteĩchaite óga aty guasu hoʼapaitéta. Oikóta umi mbaʼe ikyhyje etereíva ndaikatúiva ñañeimagina.” Review and Herald, 5 de julio de 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Upérõ ojehecha, umi oikuaasevéva rupive, pe movimiento Future for America ha’eha pe mba’e ojokupytyva’ekue pe movimiento Millerita rehe. Islam pe mbohapyha ñembyasýpe guare oiko peteĩ elemento tenondegua pe marandupegua upe guive tenonderã. Ñe’ẽngue porã ohechauka hesakã porãva’erãha, araka’e pe ánhel Apocalipsis-pe odescendérõ guare, pe ama paha oguahẽtaha.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Pe ama hag̃ua oguejyta Ñandejára tavayguakuéra ári. Peteĩ ánhel ipokatuetéva oguejyta yvágagui, ha opaite yvy henyhẽta iñemimbipa reheve.” Review and Herald, 21 de abril de 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Judá ñemoñaregua León oñepyrũvo oipe’a hag̃ua pe entendimiento ipyahuvéva ama pahaguévare, ogueraha Itavayguakuérape Joel kuatiañe’ẽme, ha’éva peteĩ ñe’ẽmondo tenondegua oñeñe’ẽhápe ama pahaguére. Upe jave umi kuimba’e oikéva’ekue pe movimiento-pe setiembre 11, 2001 rire, ohechakuaa térã omboaje hag̃ua Joel rembiapo mymbakuéra ombyaíva Ñandejára parral, ogueraháva pe despertar Cry de Medianoche peve, orrepresentaha Islam-pe. Ha’ekuéra ndaikatúi térã ndohesepotáiri ohecha umi mymbakuéra orrepresentaha Roma.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Pe tesakã porãite ojejapóva ojehechakuaávo pe profecía rembiapo mbohapyve rehegua, umi mbohapy ñembyasy guasu rehegua, omoĩve peteĩ pytyvõ lógica noñemomarangatúiva ijeroviápe he’íva umi mymba’iha Islam. Oikoháicha tapiaite, oñemoneĩ rire peteĩ interpretación privada, oiko peteĩ Ñe’ẽporãhaipyre jeguerekóvo vai oñeha’ãvo oñemombarete hag̃ua pe ñepyrũmby japu. Hembiapópe oñeha’ãvo omombarete hag̃ua hekovia, ohechauka hikuái ndoikuaaiha pe principio tipo ha antitipo rehegua.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Ñemoarandu teológico ha bíblico-pe, umi ñe’ẽ “tipo” ha “antitipo” ojeporu oñemombe hag̃ua peteĩ joaju mokõi mba’e apytépe, peteĩva ohechauka hag̃ua peteĩ ambue oútava térã ohenondéva upe ambuépe. Ko concepto heta jey oike umi categoría tuichavéva “ta’ãngamýi” ha “añetegua” ryepýpe.
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Peteĩ tipo ha’e peteĩ mba’e oikóva, tapicha, térã temimoĩmby Testaménto Tuja-pe, ohechauka hag̃ua tenonderãite térã otechauka hag̃ua peteĩ mba’e oikóva, tapicha, térã temimoĩmby okorrespondéva Testaménto Pyahu-pe. Oservi peteĩ tenondegua simbólikoramo. Pe antitipo ha’e pe ñemyenyhẽ térã ñemoañete pe tipogua. Ha’e pe añetegua ojehechaukáva’ekue tenonderãite pe tipo rupive. Pe ñeconcepto “ta’ãnga” ha “hete añete” rehegua ojoja pe joaju oĩva tipo ha antitipo apytépe. Pe “ta’ãnga” orrepresenta pe (tipo), ha katu pe “hete añete” orrepresenta pe (antitipo).
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Ani hag̃ua avave pendejovake tembi’u rehe, ni mba’yru rehe, térã arete marangatu rehe, térã jasy pyahu rehe, térã pytu’u ára rehe: umíva niko umi mba’e oútava’anga; ha pe añetegua katu Cristo mba’e. Colosenses 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Léi orekóvo peteĩ ta’ãngami umi mba’e porã oútavagui, ha ndaha’éi umi mba’e voi ra’anga añetetéva, upévare araka’eve ndaikatúi umi mymbajuka ojeikuave’ẽva ary ha ary meme rupive omboaguĩva’ekuérape omoañetépe. Hebreos 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
Pe kontroversia oiko vaʼekue 11 jasyporundy 2001 rire Joel rehegua, ha pe jehechakuaa añetegua Roma papal rehegua, ojehechauka hag̃ua irundy mymba’i rupive ha péicha oñemombeʼu hag̃ua mba’éichapa oñehundi mbeguekatúpe Adventismo Laodiceagua, umi oñeʼẽvaʼekue mymba’i kuéra Islamha, ndahaʼéi añoite omoĩ hague peteĩ énfasis noñemarangatúiva umi mbohapy aipo hag̃ua umi mbohapy ñembyasy guasu rehe, síno avei ohechauka hag̃ua techapyrã ombojeguarúva Roma antitípora, ha heʼi umi techapyrã añetehápe ohechauka Islam. Péicha ojapóvo, omeʼẽ hikuái prueba oikuaaukáva ndoguerovia porãrihague térã noikũmbyporãiha pe principio tipo ha antitipo rehegua, térã oguerovia hague pe japorandúva techapyrã rehegua haʼeha peteĩ tape iporãva oñemombeʼu hag̃ua pe paha.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Ko’ág̃a Roma rehegua ñorairõme, ojehechauka jey peteĩ jeýma umi oguerekóva pe temimo’ã vaiha umi “monda va’ekue” Daniel capítulo once, versículo catorce-pe ha’eha Estados Unidos ndoikuaaporãiha mokõivéva: profecía ñemoĩ mbohapýva, ha pe principio tipo ha antitipo rehegua.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
Umi oĩva pe “mondaha kuéra” ha’eha Estados Unidos remimo’ãme oñeha’ãvo omombarete hag̃ua ipojái, oiporu hikuái peteĩ mbohapy jey jeiporu rehegua aplicación pe mbohapy Roma rehe, ikatu hag̃uáicha, he’i hag̃uáicha, ojehechauka Roma ko’ág̃agua, pe mbohapyha jehechaukarã Roma rehegua, ha’eha Estados Unidos. Ojerovia hag̃uáicha ndaha’éiha hikuái ohecha hag̃uáicha hína japu hag̃ua oñemoĩ hag̃ua testígo japu ramo, ha ha’e hag̃uáicha añónte ohechauka peteĩ ñembotavy áraity umi regla profecía rehegua mbohapy jey jeiporurã rehe, oiporu hikuái peteĩ mba’ete profético umi mokõi Roma peteĩha rehegua, ha oñe’ẽ hikuái peteĩ mba’ete Roma rembiasakue rehegua ohechauka hag̃ua Roma ko’ág̃agua.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Róma pagana ha’e pe peteĩha mbohapy ñemohu’ã marangatupy rehegua Róma rehe. Daniel capítulo ocho-pe, Róma pagana ha’e pe michĩva ratĩ kuimba’e rehegua. Capítulo dos-pe, Róma pagana ha’e mburuvicharã rembiapo tetãnguéra rehegua. Daniel siete-pe, Róma pagana oñemboja’o peteĩ reino pa’ũme diecýva hag̃ua.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Roma jehechauka mokõiha ha’e Roma papal, capítulo ocho-pe ha’éva pe hatĩ michĩ kuñanguéraicha, ha capítulo dos-pe ha’éva iglesia rembipuru; ha capítulo siete-pe ha’éva pe hatĩ oñe’ẽva ñe’ẽvai rehe ha omondóva mbohapy hatĩ. Roma pagana ha’e peteĩ pokatu año, ha Roma papal katu ha’e mokõiapegua pokatu, ohechaukáva pe iglesia papal oisãmbyhyha umi mburuvicha reko rehegua pe estadopegua yvypóra rembiapo yma guare Roma pagana-gui. Ary 1798-pe, pe pokatu papal ohupyty pe ikutu manova’erãva, ha katu ndopytái va’ekue iglesia’ỹre; opyta hag̃uante peteĩ tymba marangatu profecía Bíblica-pe, pórke pe pokatu civil yma oisãmbyhy va’ekue oñemomombyry chugui.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Roma mokõiha ha’e Roma papal ha ha’e añoite omba’apo va’ekue peteĩ mbarete ramo (mymba guasu) marandu’ypy Bibliapegua ryepýpe, oguerekórõ guare katupyry oisãmbyhy hag̃ua Estado mbarete ikatu hag̃uáicha omboguata iñañete’ỹva apoukapykuéra. Roma peteĩha ha’e va’ekue peteĩ mbarete año, Roma mokõiha ha’e va’ekue peteĩ mbarete mokõive rehegua, ha Roma mbohapyha ha’e peteĩ mbarete mbohapyve rehegua. Pe mbohapy jehechaukarã Roma rehegua oisãmbyhy umi tembiapoukapy peteĩchagua rupive opaite marandu’ypy jeiporu mbohapykóiva ndive. Marandu’ypy rehehápe oĩ mbohapy ñembyasy, mbohapy Babilonia, mbohapy Roma ha mbohapy Elías. Ta’anga ha antítaipo rehegua ñe’ẽme, umi mokõi jehechauka peteĩha oimeraẽva umi jeiporu mbohapykóivagui ha’e ta’anga ome’ẽva pe kuarahy’ã pe mbohapyha ñembyaju rehegua, ha’éva antítaipo ha pe añetegua pe marandu’ypy jeiporu mbohapykóva rehegua.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Róma reheve umi mokõi Róma peteĩha mba’e’etéva ohechauka mokõivéva, Róma pagána ha Róma papál, ome’ẽ hague ijarakuérape pe téra Pontifex Maximus. Upévare, pe téra orekótava ko’ág̃a Róma ruvicha ha’éta Pontifex Maximus, peteĩ téra araka’eve ndojehechakuaáiva peteĩ tetã Mbojoapyre Amérika retãygua ruvichápe. Umi mokõi Róma peteĩha ogueropu’akava’erãkuri mbohapy jejoko jeografíagua ikatu hag̃uáicha omopyenda mburuvicha hag̃ua guapyha ári pe iñautorida omoañetéva hikuái pe hekove arandupy rehegua ára peteĩteĩme. Ndaipóri mba’eveichagua prueba Estados Unidos oityhague mbohapy jejoko jeografíagua oguahẽ mboyve 1798-pe.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Mokõi Roma peteĩha oguereko peteĩ ára pehẽngue específico ojehechakuaáva araka’épa oisãmbyhyta ipu’akapavẽme. Daniel 11:24-pe, Roma pagã ojehechauka oisãmbyhyha peteĩ “tiémporõ”, térã mbohapyciento sesenta ary aja, ha upéva ojapo Actium Ñorairõ guive ary 31 a.C.-pe, peve ary 330 d.C. Heta jey Roma papal ojehechauka oisãmbyhyha mil doscientos sesenta ary aja umi mbohapy hatĩ oñemboguejýi rire, ary 538 guive 1798 peve. Isaías capítulo 23-pe, Tetã peteĩ reko Amérika pegua ojehechauka oisãmbyhyramo setenta ary simbólico aja, peteĩ mburuvicha áraicha; upéicharõ jepe, araka’eve nomboguéi mbohapy jejoko yvy rehegua iñakãrapu’ã mboyve oisãmbyhy hag̃ua umi setenta ary simbólico aja.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Róma ko’ag̃agua oñerrepresenta og̃uahẽ hag̃uáicha ombohasa hag̃ua mbohapy mba’e ojokóva geográfika pe mburuvicha yvygotyopegua, pe yvy porãite ha Egipto rehe, Daniel kapítulo once-pe, versíkulo kuarenta guive kuarenta ha mokõi peve; ha umi mbohapy mba’e ojokóva oñehundi ha oñemoĩ rire Róma poguýpe, upémarõ oiko hikuái pe joaju mbohapyvegua dragón, mymba ka’aguy ha proféta japupegua. Juan avei ñanemomarandu pe mymba ka’aguy papal rehegua herida omanoukáva okuera jeyha, ha upéi ogoverna kuarenta ha mokõi mése simbóliko pukukue.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ha ahecha peteĩva umi iñakã apytégui oñekutu ha’ete peve omanóvaicha; ha pe ikutu vaiete oñemonguera. Ha opa ko yvy ohecharamo pe mymbaguasúre. Ha omomba’e guasu hikuái pe dragónpe, ome’ẽva’ekue pokatu pe mymbaguasúpe; ha omomba’e guasu avei pe mymbaguasúpe, he’ívo: Mávapa ojoguáva pe mymbaguasúpe? Mávapa ikatúva oñorairõ hese? Ha oñeme’ẽ chupe peteĩ juru oñe’ẽ hag̃uáva mba’e tuicháva ha ñe’ẽ vai Tupã rehegua; ha oñeme’ẽ avei chupe pokatu opyta hag̃ua irundy pa mokõi jasy pukukue. Apocalipsis 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Pe mbói ogovernáva irundy mokõi jasy simbóliko pukukue, rire ijerévo hekovia pe ai omanóvaicha, ha’e hína pe poder romano.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Pe profesía Apocalipsis 13-pe oikuaauka pe pokatu mymba hatĩ ovecharãva rehe ojehechaukáva ojapótaha “yvy ha umi oikóva ipype” toñembo’e hag̃ua papadope — upépe oñembojechaukáva pe mymba “jaguareterãicha.”... Mokõivéva, pe Yvy Tujápe ha pe Yvy Pyahúpe, pe papado ohupytýta ñemomba’e pe terakuã oñeme’ẽvape ára domingo ñemopyenda rehe, opytáva añoite pe Iglesia Romana pokatu ári.” The Great Controversy, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Pagã, pe peteĩha Roma, ojoguereko mburuvichavetehápe mbohapy sua ha saĩ ary pukukue, oñembotývo Daniel kapítulo once, versíkulo twenty-four, ha ojapo upéva oñembogue rire mbohapy mba’e ojokóva geográficamente, oñembotývo Daniel kapítulo eight, versíkulo nine.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Papal, pe mokõiha Roma, ogoverna mburuvichavetehápe mil mokõisa poapy arýpe, oñemohu’ã hag̃ua heta Escritura pehẽngue, ha upéva ojapo rire omboyke rire mbohapy ojokóva yvy rehegua, oñemohu’ã hag̃ua Daniel kapítulo 7, versíkulo 8 ha 20 he’íva.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Róma koʼag̃agua oity pe mburuvicha yvykatu gotyo guápe Daniel 11, versíkulo 40-pe; upéi versíkulo 41-pe oity pe yvy porãite, ha versíkulo 42-pe oity Egipto. Róma koʼag̃agua hína pe mburuvicha yvate gotyo gua Daniel kapítulo 11-pe.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Roma pagana, pe peteĩha Roma, vaekue peteĩ pokatu mbyaiha; ha Roma papal, pe mokõiha Roma, vaekue peteĩ pokatu mbyaiha avei; upévare Roma moderna ha’éta peteĩ pokatu mbyaiha.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Tetã peteĩ rekojojahápe oikóta mbohapyha jejopyrãme Roma pyahúva oikuaaukáva; upéicharõ jepe, kóva ndohesakái Tetã peteĩ rekojoja ha’eha pokatu papal, síno ohechauka añónte peteĩ mba’eichagua Tetã peteĩ rekojoja joaju pokatu papal ndive ára pahápe.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Umi oipotáva oñeʼẽ ñorairõrã Estados Unidos haʼeha “nde retãygua mondaha kuéra” ára pahápe, oiporu mbohapy jeporu umi mbohapy Roma rehegua hag̃ua ojekuaa vai hag̃ua Estados Unidos-pe. Pe método ndoikoporãiva haʼekuéra oiporúva peteĩ contexto jeporupyre mbohapyha ryepýpe oñemopyenda ojehechakuaávo peteĩ tekotevẽ térã mbaʼe rechaukaha umi mokõi Roma peteĩha rehegua, ha oñeñemombaʼeguasúvo peteĩ Roma remiandu marandu hag̃ua profético rehegua, ha ndahaʼéi Roma voi, haʼeha pe Roma mbohapyha.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Haʼekuéra ohechakuaa Constantino rembiapokue peteĩha arapokõindy rehegua léi histórico ary 321 d.C.-pe, ha upéi Roma papal arapokõindy rehegua léi ary 538 d.C.-pe, ha péicha heʼi hag̃ua pe arapokõindy rehegua léi og̃uahẽ hag̃uáma Estados Unidos-pe omboheko hag̃ua Estados Unidos-pe Roma moderna ramo; ha avei ombojeheʼa hikuái iñemoĩvai jeporu oiko hag̃ua ombojoaju Jesús ñeʼẽmondo ojejavaʼerãha, pe “ñehundi hag̃ua ñañembojeguarúva” Daniel heʼi hague rehe, arapokõindy rehegua léi ndive. Pe “ñehundi hag̃ua ñañembojeguarúva” Jesús oñeʼẽ hague, ohechauka mokõi arapokõindy rehegua léi ára pahápe, péro ipeteĩiterei ambue simbología, haʼégui peteĩ ñeʼẽmondo ojejavaʼerãha, ndahaʼéi pe ñeʼẽmondo oñemboyke hag̃ua mymba ñarõ rechaukaha. Iñemoĩvai apytuʼũ ndojepyʼamongetéi jepe oĩha mokõi arapokõindy rehegua léi específico ára pahápe.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Upévare, pehecháramo pe ñehundi oporombojeguarúva, Daniel proféta he’i haguéicha, oĩha pe tenda marangatúpe, (omoñe’ẽva, toikũmby:) upéramo umi oĩva Judea retãme toñani yvytýpe; pe oĩva óga ári aníke oguejy oguenohẽ hag̃ua mba’eve hóga guýgui; ha pe oĩva ñúme ani tojevy hag̃ua ogueru hag̃ua ijao. ¡Ha toiko asy umi hyeguasúvape ha umi omokambúva umi ára-pe! Pejerure katu pene ñani hag̃ua ani hag̃ua oiko araro’ýpe, ni sábado árape. Mateo 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
“Pe mba’e jeguaru ñehundi rehegua, maranduhára Daniel oñe’ẽ hague,” ha’e va’ekue peteĩ techaukaha Jesús ome’ẽva’ekue Itavayguakuérape oikuaa hag̃ua araka’épa okañy va’erã hikuái pe ñehundi og̃uahẽtavagui Jerusalén ári, Roma pagana ojere ha ojoko aja pe táva, ha upéi ohundi pe tupaópe ha pe távape ary 66 guive ary 70 d.C. peve.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
“Jesús oikuaauka umi temimbo’épe ohendúvape umi juicio oguejýtava Israel apóstata ári, ha especialmente pe venganza retributiva oútava hi’ári kuéra iñemboykére ha icrucifixión rehe Mesías rehe. Señal hesakã porãitereíva ohenondéta pe paha vaietéva. Pe aravo kyhyjeha oúta sapy’a ha pya’eterei. Ha pe Salvador omomarandu porã hembiapo rapichakuérape: ‘Upévare peẽ pehechávo pe mba’e vai ombyai hag̃uáva, he’íva proféta Daniel, oĩha pe tenda marangatúpe, (omoñe’ẽva, tome’ẽ iñakãme:) upérõ umi oĩva Judea-pe toñani umi yvytýpe.’ Mateo 24:15, 16; Lucas 21:20, 21. Umi romano-kuéra poyvi ta’anga ñemomba’eguasu rehegua oñemoĩ vove pe yvy marangatúpe, ohasáva mbovymi estadio tavaguasu murálla okápe, upérõ Cristo rapykuehópe oikóva ojuhuva’erãmo’ã tekove ñepysyrõ ñanihápe. Pe señal ñe’ẽmondo rehegua ojehecha vove, umi oikove hag̃uáva ndojapova’erãi mba’eveichagua py’aguapy hag̃ua....”
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
“Ni peteĩ kristiáno omanói Jerusalén ñehundípe. Cristo ome’ẽ vaʼekue iñemboʼepykuérape peteĩ ñeʼẽmondo, ha opa umi ogueroviáva Hembiapo ñeʼẽ ohaʼarõ vaʼekue pe techaukaha oñepromete vaʼekue.... Pyaʼeʼỹre okañy hikuái peteĩ tenda tekorosãme—Pella táva, Perea yvýpe, Jordán mboypýri.” The Great Controversy, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
Ary 538 og̃uahẽmbotávo, upe ára pegua kristianokuéra ohechakuaa vaʼekue tupao oñembyaipaha peteĩ ñeʼẽmeʼẽ rupive taʼangaʼy jerovia rehegua ndive; ha Cristo ñeʼẽmondýi ári, ha oñondive apostol Pablo rembiapokue omeʼẽ vaʼekue tesape reheve 2 Tesalonicenses capítulo mokõi-pe, okañy hikuái pe desiérto profético-pe pe mil mokõi sa poapy ary pukukuepe.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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 worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Ha Cristo ou mboyve, katuete oikovaʼerãkuri umi mbaʼe tuicháva oñemoambuéva pe mundo religioso-pe, ojepredise vaʼekue profecía-pe. Pe apóstol heʼi vaʼekue: ‘Ani pyaʼe peñemondýi pene akãme, ni pejejopyhy, tahaʼe espíritu rupive, térã ñeʼẽ rupive, térã kuatia rupive guáicha orehegui, guáicha Cristo ára og̃uahẽmbaitéma vaʼerã. Ani avave pene mbotavy mbaʼeveichavérõ: upe ára ndoumoʼãi, oúramoʼỹre raẽ pe jehekýi guasu, ha ojehechauka pe kuimbaʼe angaipa rehegua, pe ñehundipyrã raʼy; pe oñemoĩva ha oñembotuicháva opa mbaʼe héra Ñandejára térã ojeadora hag̃ua ári; upéicha hag̃uáicha, haʼete Ñandejára ramo oguapy Ñandejára tupaópe, ohechaukávo ijupe voi haʼeha Ñandejára.’
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Pablo ñe’ẽ noñentendevai vaʼerãmoʼã. Ndojeʼe vaʼerãi kuri haʼe, revelación especial rupive, omomarandu hague Tesalonicagua kuérape Cristo oumbotávo pyaʼeeteha. Péicha hag̃uáicha peteĩ ñemoĩ omoheñói vaʼerãmoʼã jerovia pyʼajere, pe ñembyasy ha ñemoĩkangy pyʼỹi niko ogueru jeroviaʼỹ. Upévare apóstol ohekomboʼe umi joykeʼykuérape ani hag̃ua omoneĩ peteĩ marandu péicha oúva hag̃ua chugui, ha upéi omombaʼeguasuve pe añetegua oĩva: pe mbarete papal, maranduhára Daniel omyesakã porãite vaʼekue, neʼĩrã gueteri osẽ ha oñorãirõ Tupã retãygua kuéra ndive. Ko mbarete ndojapói aja gueteri hembiapo oporojukáva ha Tupã rehe oñeʼẽ vai hag̃uáva, rei ete vaʼerãmoʼã pe iglesia ohaʼarõ hag̃ua Ijára ou jey. ‘Napenemanduʼái piko,’ Pablo oporandu, ‘aimérõ guare pene ndive, haʼe vaʼekue pemeʼẽ koʼã mbaʼe?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Tuichaite mba’e vaieterei pe oútava omoĩ hag̃ua apañuãi pe tupao añeteguápe. Jepe pe apóstol ohai jave, pe ‘teko aña ñemimby’ oñepyrũma vaʼekue ombaʼapo. Umi mbaʼe oikótava tenonderãme haʼevaʼerã kuri ‘Satanás rembiapo rapykuéri, opa pokatu, techaukaha ha hechapyrã japu reheve, ha opaichagua tekojojaʼỹ mbotavy reheve umi oñehundívape’.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Tuichaite solemneiterei pe apóstol he’íva umi oñembotovévape g̃uarã noñemoneĩséi hag̃ua ‘pe añetegua rayhu.’ ‘Upévare,’ he’i va’ekue opa umi ijeheguiete omboykéva umi marandu añeteguagua rehe, ‘Tupã omondóta chupekuéra jejavy mbarete, oguerovia hag̃ua peteĩ japu: ikatu hag̃uáicha oñekondená hag̃ua opavave umi ndogueroviáiva’ekue pe añetegua, ha oĩ hag̃uáicha hikuái vy’ápe tekojoja’ỹme.’ Yvypóra ndaikatúi ohejarei mba’eve hag̃uáicha umi ñe’ẽmondo Tupã poriahuverekópe omondóva chupekuéra. Umi akóinte ojere vaíva ko’ã ñe’ẽmondógui, Tupã oipe’a chuguikuéra Ijespíritu, ha oheja chupekuéra umi mbotavýpe ha’ekuéra ohayhúva.” Hechos de los Apóstoles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Pe ñe’ẽme’ẽ pagáno reko ha pe tupão apytépe ha’e vaekue pe techaukaha ñe’ẽmondo oporomomarandúva, ogueraháva upe ára kristiánokuérape ojei hag̃ua Roma papálgui; hákatu tekotevẽ ojehechakuaa pe tesape Pablo ome’ẽva Jesús ñemongetápe, oñe’ẽva pe jehekáre, ha’eha upe jehaipyre voi William Miller oikuaa hague pe “ara ha ára” Daniel kuatiañe’ẽme ohechaukaha Roma pagána. Pe joaju profétika Roma pagána ojokoha, ha upéi ojeipe’a hag̃uáicha tape ikatu hag̃uáicha Roma papál ojupi pe guapyhárenda ári, ha’e peteĩ añetegua tekotevẽva oñentende, pe ndojehechakuaáiramo pe joaju profétika oguerútamo hag̃ua tavyguasu mbaretéva umi ndohayhúivape upe añetegua. Hermana White oñe’ẽ avei upe tembiasáre:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Oikotevẽ kuri peteĩ ñorairõ pohýi ete umi oikótavape jerovia hag̃ua hag̃ua hag̃ua hatã umi ñembotavy ha ñembojeguarúva, oñemokañýva pa’i ao guýpe ha oikeháicha pe tupaópe. La Biblia ndojeguerohorýi pe jerovia pype tekotevẽ hag̃uáicha yvypóra rape. Pe mbo’epy tekosãso rehegua hérakuri herejía, ha umi omoĩva chupe tenonde gotyo oñembopochy hese ha oñemosẽ.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Peteĩ ñorairõ puku ha pohýi rire, mbovymi jerovia hag̃ua odesidi omboyke opa joaju pe tupao apostatándi, haʼe gueteri ndohejamoʼãi ramo ojepeʼa hag̃ua japu ha taʼãnga ñemombaʼeguasúgui. Haʼekuéra ohechakuaa pe ñembojaʼo haʼeha peteĩ tekotevẽ tee if they would obey the word of God. Ndaikatúi okonsenti jejavýre oporohundíva iñangaipápe g̃uarã, ni omoĩ peteĩ techapyrã omoĩva vaʼekue peteĩ jeiko vai iñemoñarekuérape ha umi iñemoñarekuéra ñemoñarekuérape. Oñangareko hag̃ua pyʼaguapy ha joajúre, haʼekuéra oĩkuri oime hag̃ua opaichagua ñemeʼẽmbyrã opytáva Tupãre jeroviapy ndive; ha katu oñandu hikuái pe pyʼaguapy jepe hepyetereitaha ojoguáramo peteĩ principio ñembyai rehe. Joaju ikatúramo oñeñangareko hag̃uánte añetegua ha tekojoja ñemongakuaapy rupive, upéicharõ toĩ joavy, ha jepe ñorairõ.” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Pe relación profética oĩva Tetã Unidos ha pe papado apytépe ára pahápe ojehechauka vaʼekue peteĩ tipo ramo, ha oñemombarete vaʼekue, Pablo ohechakuaávo pe relación oĩva Roma pagana ha Roma papal apytépe, og̃uahẽ mboyve ary 538 d.C. Pe Roma jeiporu mbohapýpe, Roma pagana ombohovái Jesús ñeʼẽ ombojekuaáva pe ñehundi rembiapo vaiha peteĩ techaukaha ramo ojeheja hag̃ua pe tenda; ha Roma papal avei ombohovái Jesús ñeʼẽ. Hermana White ohechauka ambue ñembohovái Cristo ñeʼẽme.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Ndaha’éi ko’ágã ára Tupã tavayguakuérape g̃uarã omoĩ hag̃ua iñakãrapu’ã térã ombyaty hag̃ua ita’anga mba’erepy ko yvy ape ári. Nda’aréi véima, umi temimbo’e yma guaréicha, ñañembojerure hag̃ua tekove ñongatuha tenda ojeheja hag̃uápe ha peteĩño hag̃uápe. Jerusalén oñemboty ramo guare romano ehérsito reheve ha upéva oiko haguéicha techaukaha ñani hag̃ua umi kristiáno Judea-pegua, upéicha avei ñane retã oguereko ramo pokatu pe léi rupi ojeporukáva hag̃ua arapokõindy papal, upéva ha’éta ñandéve peteĩ ñeñangareko. Upérõta og̃uahẽ ára jasẽ hag̃ua tavaguasu kuéragui, ñañembosako’i hag̃uáicha jasẽ hag̃ua avei umi tava michĩvévagui, jahasávo óga mombyry ha oñemokañýva tenda kañyhápe umi yvyty apytépe.” Testimonies, volúmen 5, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Cristo ára umi kristiánope ĝuarã, pe adverténsia ohechauka araka’épa ojeheja vaʼerã Jerusalén. Pe quinto ha sexto siglope, pe adverténsia umi kristiánope g̃uarã ogueraha chupekuéra okañy hag̃ua desiértope.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Ha pe kuña okañy ñu-me hag̃ua, upépe oguereko hag̃ua peteĩ tenda Tupã ombosako'iva'ekue chupe g̃uarã, omongaru hag̃ua chupe upépe mil mokõi sa y pokõi ára pukukue.... Ha pe kuñáme oñeme'ẽ mokõi pepo peteĩ taguato guasu rehegua, oveve hag̃ua ñu-me, hendápe, upépe oñemongaru hag̃ua chupe peteĩ ára, ha ára nguéra, ha mbyte ára pukukue, mbói rovagui. Ha pe mbói omosẽ ijurúgui y ysyrýicha kuña rapykuéri, ojapo hag̃uáicha chupe ogueraha hag̃ua pe ysyry. Ha yvy oipytyvõ pe kuñáme, ha yvy ojepe'a ijuru, ha omokõ pe ysyry dragón omosẽ va'ekue ijurúgui. Ha pe dragón ipochy pe kuñáre, ha oho oñorairõ hag̃ua hembyrekue ñemoñare ndive, umi oñongatúva Tupã rembiapoukapy, ha oguerekóva Jesucristo ñe'ẽmombe'u. Apocalipsis 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Jesús tapia ohechauka peteĩ mba’e paha pe mba’e iñepyrũ reheve, ha’e niko Alfa ha Omega. Pe ñe’ẽmondýi pe ñehundi vai rehegua, ojehechakuaa va’ekue Roma papal rembiasakuepýpe, ojehechakuaa ramo guare pe pokatu papal oĩha pe tenda marangatúpe.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Ko jehechakuaa Mateo, Marcos ha Lucas rehe, ha káda ñe’ẽjoaju oguereko peteĩ michĩmi iñambuéva iñe’ẽme. Mateo he’i: “Upévare peẽ pehecháramo pe mba’e jeguaru ombyaíva, oñe’ẽhague rehe Daniel maranduhára rupive, oñembo’yha pe tenda marangatúpe”; ha Marcos he’i: “pehecháramo pe mba’e jeguaru ombyaíva, oñe’ẽhague rehe Daniel maranduhára rupive, oñembo’yha noĩriva’erãhápe”. Lucas he’i: “pehecháramo Jerusalén oñemongora hag̃ua ehérsito kuérape, upéicharõ peikuaa imbyaiha hi’aguĩma. Upéramo umi oĩva Judea-pe toñani yvytýpe.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Mbohapy testimonio oñemombaʼe oñondive. Peteĩ aplicación hag̃ua hag̃ua hesakãvévape, Lucas remiandu Jerusalén rehe, ojeʼévo ojejereha hese ehérsito reheve, omombeʼu pe ñeñatõiha, pagano Roma oñepyrũrõ guare isítio Jerusalén rehe ary 66 d.C.-pe, umi kristiáno opytáva gueteri Jerusalénpe pyaʼe hag̃ua okañy. Mateo ñeʼẽ “pe tenda marangatu” rehegua, ojoaju Pablo ohechakuaáva “pe kuimbaʼe angaipa rehegua” “oguapýva Tupã tupaópe, ohechaukávo ijehe haʼeha Tupã,” upéicha ohechauka hag̃ua pe cumplimiento papal rehegua “pe ñembyai oporomombyrýva” rehe. Marcos ohechauka pe ñembyai oporomombyrýva oñemboʼýva pe tenda ndoikóiva hag̃ua, ha upéva ojoaju pe ñeñatõi okañy hag̃ua omeʼẽva Adventismo-pe umi ára pahápe. Mokõi umi ñeñatõi apytégui ojoaju pe tembiapoukapy rehe ojeʼéva pe omoñeʼẽva pe ñeñatõi oikuaa hag̃ua hesakã, ha maymáva oñeʼẽ peteĩ techaukaha rehe, oikuaauka hag̃ua umi kristiáno upe época-pe okañy hag̃ua.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
Pe “aplicación triple” jeporu vai, ojehechauka vaiháicha umi he’íva “nde retãyguakuéra mondaha” ha’eha Estados Unidos, omombe’u porã’ỹ hag̃uáicha, oñekumpli vove “ñehundi ñemongy’a” léi domingo rehe Estados Unidos-pe, upe léi domingo upérõ oñembojepyrúva ohechauka Estados Unidos ha’eha Roma Moderna, Roma pagana ha Roma papal mokõivéva yma voi ombojerovia ha ombojerure va’ekue peteĩ léi domingo.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Pe mbaʼe vai ko aplicación jejavyvape ha’e hína pe léi domingo Roma pagana-gua oiko hague ary 321 d. C.-pe, ha katu Roma pagana rembiapoukapy pe “ñehundi vaiete oporombo’a’ỹva” rehe oñemyenyhẽmava’ekue ary 66 d. C.-pe, 255 ary mboyve pe léi domingo ary 321 d. C.-pegua. Upéicha avei, pe ñembopy’a peteĩcha oguenohẽva’ekue pe “kuimba’e angaipa rehegua” oikómava’erã voi Pablo tiempo-pe, ha’e he’i haguére: “pe angaipa ñemimby omba’apóma hína”; upéicharõ jepe, pe léi domingo papal ou kuri hetave irundy siglo rire. Mokõi testígo peteĩ aplicación triple de profecía-pe omopyenda pe mbohapyha ñemyenyhẽ pahára ára rembiaporãnguéra. Pe “ñehundi vaiete oporombo’a’ỹva” pahára ára-pe, mokõi testígo histórico ári, ha mbohapy jehaipy bíblico Cristo ñe’ẽnguéra rehegua rupive, orrepresenta peteĩ ñemomarandu okañy hag̃ua, ndaha’éi peteĩ léi domingo ñembohapy hag̃ua.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Pe artíkulo oúvape, jahechaukáta mba’érepa pe aplicación oĩ vai umi regla oñemopyendáva mbohapy jeýpe ojeporúvare profecía rehegua contexto-pe, ha mba’érepa pe ñemombe’u pe léi domingo rehegua Cristo ome’ẽ vaekue ñemomarandúpe contexto-pe ha’e peteĩ jekuaa vai historia profética rehegua.
“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’ẽjoaju paganisimo ha cristianismo apytépe ogueru ‘pe kuimba’e angaipa rehegua’ ñemoheñói, oñeprofetisáva oĩtaha ombohováivo ha omopu’ãvo ijupe Tupã ári. Upe sistema tuichaitéva religión japu rehegua ha’e peteĩ Satanás pu’aka rembiapokue porãite—peteĩ mandu’arã iñeha’ã rehe oguapy hag̃ua guapyha guasu ári ha ogoverna hag̃ua ko yvy hembipota he’iháicha.” The Great Controversy, 50.