The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Pe ñehundi oñehẽva’ekue Daniel maranduhára rupive ningo peteĩ techaukaha cristianokuérape g̃uarã, mbohapy ára pegua ojevy hag̃ua. Umi cristiano Jerusalénpe ojevy va’ekue ohechávo umi ehérsito romano kuéra poyvi ojereha Jerusalén rehe, áño 66 d.C.-pe. Umi cristiano siglo poha paha ha siglo poteĩ ñepyrũmbypegua ojevy va’ekue ñu ka’aguyme ohechávo kuimba’e angaipa rehegua Tupã tupaópe omoherakuãvo ha’eha Tupã. Áño 1888-pe oike kuri peteĩ aty léi domingo rehegua Tetã peteĩ reko Estados Unidos Congreso-pe, senadór Blair rupi. Umi proyecto de ley hérakuri umi léi Blair, ha ha’ékuri peteĩ ñeha’ã ojehechakuaa hag̃ua domingo ramo peteĩ Ára Nacional de Adoración. Pe ñemomba’e domingo-pe ha’e pe mymba vai marca, pe autoridad papal marka, ha Tetã peteĩ reko Estados Unidos Constitución oñemoĩ porãite peteĩ religión nacional ñemboguata rehe, ojejapo hag̃ua chugui peteĩ prueba umi tetãyguakuérape g̃uarã Estados Unidos-pegua.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Ko mba’e añetegua ojehejáva pe aplicación vai ojoajúva ojehechakuaa hag̃ua Tetã peteĩ reko Amérikaguaicha Roma ko’ag̃agua. Peteĩ aplicación triple pe profesía rehegua oguereko tembiapoukapy específico omboguatáva iaplicación. Umi tembiapoukapy ohechauka hag̃ua umi característica profética pe cumplimiento peteĩha rehegua oñembojoaju va’erã umi característica profética pe cumplimiento mokõiha rehegua ndive, ikatu hag̃uáicha oñemopyenda umi característica profética pe cumplimiento mbohapyha rehegua.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Pe ñemomarandu hag̃ua okañy hag̃ua, ha’e peteĩ ñemomarandu okañy hag̃ua peteĩ ñemuaraka’ỹ oútavagui. Cristo árape, upe ñemuaraka’ỹ ha’e va’ekue Jerusalén ha pe tupão oñehundíva ary 70-pe. Pe techaukaha ome’ẽva marandu upe ñemuaraka’ỹ hi’aguĩvagui oñeme’ẽ ary 66 d.C.-pe. Pe ñemomarandu okañy hag̃ua, paha siglo poha ha ñepyrũrã siglo poteĩha-pe, Pablo ohechauka va’ekueha pe reconocimiento peteĩ jehejápe profético Pérgamo rehegua, upéva orrepresentáva Roma pagana. Oĩva’erã kuri peteĩ jehejápe raẽ, ikatu hag̃uáicha pe kuimba’e angaipa rehegua, oñemoherakuãtava ijeheguiete Tupãramo, ojehechauka. Tembiasápe oguahẽvo 538-pe, Roma pagana, ojoko va’ekue, térã Pablo he’iháicha “ombotove”, oñembogue, ha Pérgamo ojeheja ramo guare, pe techaukaha okañy hag̃ua oguahẽ ha ombohape umi jeroviapyetépe ojepe’a hag̃ua pe comunión umi tupão papal reheguágui. Upéi, 538-pe, Concilio de Orleans-pe, pe pokatu papal ombohasa peteĩ léi domingo rehegua, ha oñepyrũ umi mil doscientos sesenta ary ñemuaraka’ỹ papal rehegua.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Mokõi testígo peteĩha ohechauka hesakã porã pe mbohapyha ñemohu’ã Cristo ome’ẽva’ekue pe ñeñangarekóramo jehecha hag̃ua, ojejapohague pe ñemosẽrã añetegua mboyve. Jerusalén ñehundi oiko hekopete mbohapy áño ha mbyte rire Cestio ñemongora oñepyrũ hague áño 66 d.C.-pe; upévare umi kristiáno ikatu okañy raẽ umi mba’e kyhyjepyrã oikótavagui pe mokõiha ñemongora mboyve, upe Tito omboguatáva’ekue ha opa templo ha táva ñehundi reheve. Áño 538 mboyve, umi kristiáno oñemboja’o pe tupaogui Roma papal pegua, ha maranduháraicha okañy pe tenda ojeiko’ỹháme, upéva orrepresentáva Jerusalén espiritual ñehundi.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ha pe korapy oĩva tupaógui okápe ehejarei ha ani eme’ẽ chupe medida; oñeme’ẽgui upéva umi tetã ambuépe; ha pe táva marangatu opyrũta hikuái ipype irundypa mokõi jasy aja. Ha che ame’ẽta pokatu che mokõi testígope, ha oñe’ẽta hikuái maranduhára ramo mil mokõi ciento sesenta ára aja, ao vosa guýpe. Apocalipsis 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Mokõivéva pe ñeha’ãnga ñemombe’úpe, pe ñe’ẽmondo ñani hag̃ua oúma tenonderã pe jehasa asygui, ha pe jehasa asy ojehechauka Roma rupive, taha’e pagáno térã papal, opyrũmbýva Jerusalén ári, taha’e añetéva térã espiritual. Pe ñe’ẽmondo ñani hag̃ua Séptimo Día Adventista-kuérape g̃uarã ha’eva’ekue pe ley Blair ary 1888-pe. Pe ñemyanyhẽ peteĩha, Roma pagáno rembiasakue ryepýpe, umi kristiáno oheja va’erãkuri Jerusalén; ha Roma papal ñemyanyhẽme, umi kristiáno oñani va’erãkuri pe desiérto-pe. Adventismo-pe g̃uarã, pe ñe’ẽmondo ha’eva’ekue oñani hag̃uáicha ñu ruguápe.
“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.
“Koʼág̃a ndahaʼéi ára Tupã rembiguáipe g̃uarã omoĩ hag̃ua ijehayhu ko yvy arapýre térã ombyaty hag̃ua hembiporã ko múndope. Nahiʼaréi moʼãvéi pe ára, ha umi temimboʼe ypykueicha, ñañembojapóta jaheka hag̃ua peteĩ ñemoʼã tenda nandi ha ñembyasyhápe. Jerusalén oñemongoraʼi haguéicha umi ehérsito romano rupive ha upéva oiko vaʼekue techaukaha umi kristiáno judeayguápe okañy hag̃ua, upéicha avei ñane retã oguereko ramo pokatu upe léipe omoañetéva arapokõindy papál rehegua, upéva haʼéta ñandéve peteĩ ñeñatõi. Upérõta og̃uahẽ ára jaheja hag̃ua umi táva guasu, ñañembosakoʼi hag̃ua jaheja hag̃ua avei umi michĩvéva jahávo óga mombyry hag̃ua umi tenda kañymby guápe yvyty apytépe.” Testimonies, volúmen 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Ñane retã oguerekóram pokatu pe decreto omoañetéva pápagui pe sábado, upéva ha’éta ñandéve guarã peteĩ ñeñemongeta ñemongyhyje hag̃uáva”, oñemoañete kuri pe mba’e vai ombyaíva opyta jave, oñemoĩ porã hag̃ua, Marcos ñe’ẽ rehehápe, “oĩ hag̃uápe ndoikóiva oĩ”. Áño 1888-pe, Estados Unidos Congreso ohecha kuri peteĩ léi oĩva peteĩchaite jepe iñakãre pe Constitución rembiapokue tenondegua peteĩva ndive, ha upe jave umi Adventista del Séptimo Día osẽ va’erãmo’ã táva guasúgui ha ova hag̃ua ñu 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, 30.
“Ni peteĩ kristiáno ojehundi vaʼekue Jerusalén ñehundípe. Cristo omeʼẽ vaʼekue ivendékuérape peteĩ marandu ñemomarandu hag̃ua, ha opa umi oguerovia vaʼekue Iñeʼẽ oñatende pe techaukaha oñepromete vaʼekuére.... Pyaʼeʼỹre ojeheja hag̃ua, okañy hikuái peteĩ tenda jeroviapyrépe—táva Pella-pe, yvy Perea-pe, Jordán mboypýri.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Ñe’ẽtekuaa maranduhára rehegua oĩva peteĩha umi techaukaha ñemomarãvape jeheja hag̃ua, ohechauka mbohapyha ha pahaitépe oñekumpliha. Sapy’ánte umi techaukaha maranduhára rehegua omoheñói peteĩ mokõi jey ñekumpli mbohapyha ñekumplípe. Peteĩ techapyrã kóva rehegua hína umi mbohapy Elías. Elías línea, heñói jave iñorairõme Jezabel, Acab ha Baal maranduhára ndive, oñembojoajúva Juan el Bautista rekove rehegua techaukaha ndive, pe mokõiha Elías, iñorairõme Herodías, Herodes ha Salomé ndive, omopyenda hag̃ua, umi ára pahápe —mbohapy jehechaukarã peteĩ jeporupyre rehegua mbohapyha ha paha ñekumpli niko tapia oiko umi ára pahápe—, Elías ha Juan ohechaukaha mokõi aty Tupã retãyguakuéra rehegua. Peteĩ aty, Elías rupive oñerrepresentáva, nomanoi; ha ambue aty, Juan rupive oñerrepresentáva, omano. Ko’ã mokõi aty oñerrepresenta avei Apocalipsis kapítulo siete-pe, umi cien cuarenta y cuatro mil ramo, umi nomanoiva, ha pe aty guasu ramo, umi omanóva.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Mbohapy Babilóniape peteĩ elemento ojoguáva marandu profético rehegua ha’e kóva: pe Babilonia peteĩha oñerrepresenta Nímrod rupive; ha pe Babilonia mokõiha katu oñerrepresenta mburuvicha guasu peteĩha ha pahague rupive, Nabucodonosor ha Belsasar. Nabucodonosor orrepresenta umi oĩva Babilóniape ha ojesalvátava, ha Belsasar katu, umi oĩva Babilóniape ha oñehundítava.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Umi ára pahápe oĩ mokõi léi domingo rehegua ha’éva profesía bíblica remimbo’e. Peteĩha ha’e pe léi domingo pya’etéma oútava Estados Unidos-pe, ha mokõiha ha’e pe léi domingo oñemoĩmbaretéva opaite yvy ape ári. Umi mokõi léi domingo ojehechauka vaʼekue pe léi domingo Roma pagana guare rupive, arýpe 321, Constantino omoañete ramo guare pe peteĩha léi domingo, upéi ou pe léi domingo Roma Papal rehegua ary 538-pe. Roma pagana ha’e peteĩ umi heta taʼanga profesiagua apytégui ohechaukava’ekue voi Estados Unidos-pe, ha pe léi domingo ary 321-pe guare ohechauka pe léi domingo pya’etéma oútava Estados Unidos-pe. Pe léi domingo papal ary 538-pe guare ohechauka pe léi domingo oñemoañetéva opaite yvy ape ári. Pe ñemoĩporã vai he’íva Estados Unidos ojehechauka hague umi mondaha rupive Daniel capítulo once-pe, oñeha’ã oiporu pe léi domingo pya’etéma oútava Estados Unidos-pe prueba ramo, he’i hag̃ua pe léi domingo Estados Unidos-pe ohechauka hag̃ua Estados Unidos ha’eha Roma moderna, ha noñangarekói oĩha ambue léi domingo oñemoĩmbaretéva opaite tetã yvy ape arigua ári pe joaju mbohapyfold rehegua rupive: mbói guasu, mymba, ha maranduhára japu.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Peteĩ léi domingo rehegua Estados Unidos-pe ohechaukaramo Estados Unidos ha’eha Roma Moderna, upéicharõ mba’épa ohechauka léi domingo rehegua opavave yvy ape ári? Umi mbohapy Roma ohechauka Roma Moderna, ha’éva mbohapýicha, omboguataha mokõi léi domingo rehegua iñambuéva peteĩteĩgui. Peteĩha ha’e Estados Unidos-pe ha oñemombe’upyre kuri Constantino léi domingo rehegua ary 321-pe, ha mokõiha katu ha’e opaite yvy ape ári, oñemombe’upyre ramo pe léi domingo rehegua papal ary 538-pe. Ojepurúramo léi domingo rehegua Estados Unidos-pe pe contexto profecía rehegua mbohapy jeporupe oje’e hag̃ua pe léi domingo ohechauka mávapa Roma Moderna, upéva hína ojeheja rei hag̃ua umi mba’eteete profético oñemopyendáva Roma pagana ha papal rehe. Oĩ mokõi léi domingo rehegua iñambuéva umi ára pahápe, ha ni peteĩva ndaha’éi peteĩ prueba ojehechakuaa hag̃uáicha umi mondaha tavayguakuéra rehegua ha’eha Estados Unidos. Pe testimonio Roma pagana ha papal rehegua ojehechaukaramo vai peteĩ interpretación privada ñemombareterã, ko’ág̃a ojeyapoháicha, upéva ohechauka umi ohekáva omombarete hag̃ua iñinterpretación privada ndoikuaaiha pe tipo ha antitipo.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Roma pagana ha’e peteĩ tipo Tetã peteĩ reko Amérikapegua rehegua, ha Roma papal ohechauka Roma moderna. Ko profecía rehegua mbohapy jehechapyrã jeporu vai ndive, ha pe je’e hag̃ua umi mba’e oñembo’éva oñemoĩha “tipo ha antitipo” ryepýpe, oĩ avei ambue jejavy: “ñembyai ñemondýiva” ñemyesakã vai, peteĩ profecía rehegua mbohapy jehechapyrã ryepýpe ojehechauka háicha.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Áño 66 guive áño 70 d.C. peve, mokõi general romano oataka Jerusalénpe. Mokõivéva general, Cestius ha Tito, oñepyrũ peteĩ ñemongorapy reheve, péro peteĩnte ojeipe’a sapy’ami pe ñemongorapýgui, ha upéva, Tupã providénsia rupive, ome’ẽ kristianokuérape pa’ũ okañy hag̃ua. Ha’e va’ekue pe ñemongorapy peteĩha Cestio poguýpe umi kristiano ohechakuaa hague pe marandu okañy hag̃ua. Tito oguahẽvo omotenonde hag̃ua pe ñorairõ Jerusalén rehe áño 70 d.C.-pe, ha’e oñepyrũ peteĩ ñemongorapy reheve ha ndohejái upéva Jerusalén ha pe témplo oñehundi peve. Jesús ñe’ẽmondo oguereko mokõi paso. Peteĩha ha’e pe techaukaha okañy hag̃ua, ha upéi pe jejopy vai. Pe ñe’ẽmondo ñembotýpe umi siglo poha ha poteĩhame, umi kristiano ojei pe tupao romano iky’áva gui 538 mboyve, ha upéi pe jejopy vai oñepyrũ.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Pablo he’i porãiterei opaite Israel yma guare rembiasakue oñemboguapýva ojehaihague umi oikovévape g̃uarã ára pahápe, ha opa umi rembiasakue ha’e hague ta’ãnga ypy, jepe ñe’ẽ griego “typos,” he’iséva ta’ãnga ypy, oñembohasa ensamples ramo hembiaporã klassikópe ohechaukahápe ko añetegua.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Koʼág̃a opa koʼã mbaʼe ojehu chupekuéra techapyrãrã; ha ojehai ñandéve ñemomarandurã, ñande ári oguahẽmava ko arapy paha. 1 Corintios 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Umi tembiasakue pe kapítulo diez-pe, Pablo oiporúva omoĩ hag̃ua ko añetegua hendápe, ndaha’éi peteĩ tembiasakue Israel yma guaréva oiko haguéicha tekojojápe.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Ha heta vaʼekuépe Tupã ndojeguerohorýi; haʼekuéra oñehundipa vaʼekue desiértope. Koʼã mbaʼe oiko vaʼekue ñandéve techapyrãramo, ani hag̃ua jaipota mbaʼe vai, haʼekuéra oipota haguéicha. Ani peiko taʼãngamýi ñemombaʼeguasúpe, oĩ haguéicha peteĩ kuéra apytépe; ojehaiháicha: “Tetãguakuéra oguapy okaru ha hoyʼu hag̃ua, ha opuʼã ovyʼa hag̃ua.” Ani hag̃ua avei ñande reko tieʼỹme, oĩ haguéicha peteĩ kuéra ojapo vaʼekue, ha peteĩ árape hoʼa mokõi pa ary ha mbohapy sua. Ani hag̃ua avei jaipyʼaro Cristo, oĩ haguéicha avei peteĩ kuéra ojapo vaʼekue, ha mbói kuéra rupive oñehundi. 1 Corintios 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Tembiasakue marangatu ha’e peteĩ jehaipyre ohechaukáva mokõivéva, tekoporã ha tekojoja’ỹ Tupã tavayguakuéra rehegua; ha upéicharõ jepe, umi mokõive jehaipyre rupive pe tembiasakue opyta gueteri peteĩ ta’ãnga ramo Tupã tavayguakuéra oikóvape guarã ára pahápe. Pe tembiasakue peteĩ ñemoĩva Minneapolis-pe ary 1888-pe rehegua ha’e peteĩ jehaipyre tekojoja’ỹ rehegua, jepe umi Adventista rembiasakuehaiharakuéra he’íva ojoavy. Pe ñemoĩva ipypuku ha ipohýi eterei va’ekue, upévare Ellen White odesidi osẽ hag̃ua pe aty guasúgui, ha opyta mante peteĩ ánhel he’i rupi chupe ha’eha hembiapo opyta ha omoĩ hag̃ua jehaipe pe ñemoĩva, ha’éva peteĩ ñembojoja pe ñemoĩva Coré, Datán ha Abiram rehegua ndive Moisés rembiasakuepe. Upe aty guasúpe oguejy pe ánhel mbarete oĩva Apocalipsis kapítulo dieciocho-pe, ha katu pe marandu oguerúva oñemboyke.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Upe tembiasakue ohechauka hag̃ua septiembre 11, 2001-pe, umi óga tuichaitéva Táva Nueva York-pegua oñemboguejýrõ guare. Upe tembiasakue oike avei pype pe primer proyecto de ley dominical oñemoingekuaátava Senador Blair rupive. Iñeha’ã omoañete hag̃ua domingo peteĩ Ára Nacional de Adoración ramo ndohupytýi ijehupyty, ha katu upéva va’ekue peteĩ tembiasakue sagrado ohechauka va’ekue ára pahápeguápe. Pe proyecto de ley Senador Blair rehegua va’ekue pe ñemongeta ñe’ẽmondo ojeheja hag̃uáicha táva kuéra. Ary 1888 mboyve, Hermana White oñe’ẽrõ guare tekotevẽha ojeiko táva kuéra okápe, ha’e oñe’ẽ kuri ára oútavape. Ha’e ohechauka kuri peteĩ ára hi’aguĩva gotyo, Tupã retaygua ohasava’erãhápe campo-pe. Ary 1888 rire, opa umi Hermana White ñe’ẽmondo ohechaukáva tekotevẽha ojeiko campo-pe omoĩ imongeta peteĩ contexto-pe, pe ára oĩ hag̃uáicha campo-pe oguahẽma hague. Pe proyecto de ley Blair rehegua ary 1888-pe ha’e va’ekue pe techaukaha domingo jeiporu mbarete rehegua, Lucas omombe’u haguéicha, peteĩ tenda ndovaléiva upépe hag̃ua. Pe domingo jeiporu mbarete ndova’erãi oñemboguapy Congreso de los Estados Unidos-pe, pórke upéva va’ekue peteĩ ñembotove pe principio tenondegua Constitución rehegua.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
Pe tembiasakue 1888-pegua ojehai hag̃ua ikatu hag̃uáicha totypifika pe tembiasakue profétika oñepyrũva’ekue 11 jasyporundy 2001-pe. Pe Blair Bill ary 1888-pe otypifika vaʼekue pe Patriot Act ary 2001-pe. Kóva haʼe vaʼekue pe ñemomarandu omotenondéva pe marka mymba ñarõ rembiporu añeteguápe ñemoĩ. Avave osegíva Cristo ndive ndoikovéi vaʼerã peteĩ távape 11 jasyporundy 2001 rire. Kóva haʼe vaʼekue pe jere profétika ombohováiva Tupã tavayguakuérape okañy hag̃ua. Ha péicha avei oĩhaguéicha mokõi léi domingo rehegua haʼéva pe modelo profétiko ára pahápe guápe mbaʼe, ojehechauka hag̃uáicha umi léi domingo rehegua Roma pagana ha papal rehe, mokõivéva umi léi domingo rehegua omotenondéva pe ñemomarandu okañy hag̃ua.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Umi profesáva Séptimo Día Adventista ramoha hag̃ua, profétikamente oikuaa vaʼerãkuri pe Patriot Act haʼeha peteĩ techaukaha ojevy hag̃ua távagui okaháre, pe Domingo arapytu léi pyaʼe ou hag̃uáicha mboyve. Upéicha avei, upe mismo Domingo arapytu léi vaʼekue pe techaukaha Ñandejára ambue ijaty oĩva gueteri Babilóniape guarã osẽ hag̃ua Babilóniagui, pe Domingo ñeñemombaʼapo oñemboguata hag̃uáicha mboyve opa tetã ári.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, pe tetã oĩháme libertad religiosa, joajúvo Papado ndive ombohapévo tekovekuéra akãrapu’ã ha ojerurévo kuimba’e kuérape omomba’eguasu haguã pe sábado japu, opa tetãygua ko yvy ape ári ojejapóta hesekuéra osegi haguã hembiecharã.” Testimonies, volume 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Mokõi hag̃ua umi mbohapy Elías ñemoĩ peteĩchagua omopyenda hag̃ua oĩha mokõi aty iñambuéva Tupã tavayguakuéra apytépe umi ára pahápe, upéicha avei Roma ñemoĩ mbohapyve ohechauka oĩha mokõi léi domingo iñambue añetéva. Umi oipotáva he’i Tetã Unidos ha’eha nde tavayguakuéra mondaha, ha upévare Tetã Unidos rembiapo profético omopyenda pe visión, oñe’ẽ hikuái pe léi domingo pya’etéma ouva’erãva Tetã Unidos-pe ha’eha pe ñehundi ñembyai Cristo ohechakuaava’ekue peteĩ ñemomarandu ramo Itavayguakuérape okañy hag̃ua pe jehasa asy oútavagui. Ha’ekuéra ndohechakuaái pe iñambueha pe jerére ñemboty, ha’éva pe techaukaha okañy hag̃ua, ha pe mokõiha jerére ñemboty ogueraháva mba’éichapa añetehápe oñepyrũ peteĩ léi domingo ñemboguata omongu’e hag̃ua pe jehasa asy umi ára pahápe. Ndojepy’apýi avei pe iñambueha rehe oñemopyendáva mokõi testígo ári, ohechaukáva oĩva’erãha mokõi léi domingo iñambue añetéva omoañetéva profesía umi ára pahápe. Péicha ojapóvo, ha’ekuéra he’i pe léi domingo pya’etéma ouva’erãva Tetã Unidos-pe ha’eha pe ñemomarandu ojehechaukáva pe ñehundi ñembyai ramo, he’íva hese Daniel proféta; ha añetehápe upéicha, péro ndaha’éi ha’ekuéra omyesakãháicha.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Pe léi domingo rehegua Estados Unidos-pe ha’e pe ñemomarandu Tupã aty ambuépe g̃uarã, oĩ gueteri hag̃ua Babilonia-pe, oheja hag̃ua pe ijoajuha ndive. Upévare, ha’e peteĩ ñemomarandu pe léi domingo oútavare, ojejapótava opa tetãnguéra ári.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Umi tetã ambuekuéra osegíta Estados Unidos ehémplo. Jepémo ha’e oñepyrũ tenonderãhápe, upéicharõ jepe pe apañuãi peteĩchagua oúta ñande puévlo ári opa hendáicha ko yvy ape ári.” Testimonies, volúmen 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Ha’ekuéra he’i pe léi domingo rehegua Estados Unidos-pe ohechauka hag̃ua Estados Unidos ha’eha pe símbolo omoĩva pe visión profética, ha katu Cristo ome’ẽva’ekue ñe’ẽmondo ñani hag̃ua rehegua ryepýpe, upe léi domingo rehegua ohechauka peteĩ ñe’ẽmondo ko yvy ape ári tuichakue javeve umi tembiapohára aravo onceha-pegua toñani hag̃ua Babilóniagui.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Hermana White oñe’ẽrõ pe ñemongeta ojeke hag̃ua rehe, ha’e oñe’ẽ pe léi domingo rehegua, oguahẽva opa hag̃ua ko yvy ape ári. Upe movimiento oñepyrũ pe léi domingo rehe Estados Unidos-pe. Ha’e omombe’u porã pe léi domingo Estados Unidos-peha ha’eha pe ñemomarandu pe jehasa’asy oútava rehegua.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Pe decreto omoañetéva papakuéra rembiapo ñemoĩmbyre, Tupã léi rehe ojevykuévo, ñane retã ojepe’áta hekojoja-gui peteĩchaite. Protestantísmo oipyso vove ipo yvýra mbyte ári ojapyhývo Roma pokatu po, ohasa vove yvykua pypuku ári ojopói hag̃ua espiritísmo ndive, ha upe mbohapy joaju rehegua pu’aka guýpe ñane retã omboykéta vove opaite ijojaha’ỹva heko Constitución-pegua peteĩ gobierno protestánte ha republicano ramo, ha ome’ẽta vove tape oñemyasãi hag̃ua umi japu papal ha ñembotavy, upévo ikatúta jaikuaa og̃uahẽma hague ára Satanás rembiapo hechapyrãva hag̃ua, ha pahápe hi’aguĩma.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Oguahẽramo umi ehérsito romano vaʼekue haʼe hague peteî techaukaha umi temimboʼépe Jerusalén ñehundi hiʼag̃uimaha rehegua, péicha avei ko apóstasia ikatu ñandéve guarã haʼe peteĩ techaukaha Ñandejára areporiahuvereko paha og̃uahẽmaha, ñane retã angaipa raʼãha henyhẽmaha, ha pe ánhel poriahuverekogua oho hag̃uáicha ijehegui, arakaʼevehápe ndoujevéima hag̃ua. Upéi Ñandejára tavayguakuéra oike vaʼerã umi jehasa asy ha pyʼatarova hag̃ua mbaʼépe profetakuéra omombeʼuvaʼekue Jacob apañuãi ára ramo. Umi jerure hatã umi jeroviapýva, oñembojovakéva, ojupi yvágape. Ha Abel ruguy osapukái haguéicha yvýgui, péicha avei oĩ ñeʼẽnguéra osapukáiva Ñandejárape umi mártir kuéra yvyraitygui, umi yguasúpe oñeñotỹháguio, umi yvyty itakuáguio, umi konvénto yvykua guýgui: ‘Arakaʼe peve, Ore Jára, nde marangatu ha añetegua, nderejuzgái ha nderehepymeʼẽi ore ruguy umi yvy ape ári oikóvape?’” Testimonios, volúmen 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
Hermana White ohechauka pe léi domingo Estados Unidos-pe, ha ohechauka upéva peteĩ “techaukaha” ramo, he’iséva pe tiempo de prueba opaha hague Estados Unidos-pe guarã. Péro Tupã tavayguakuéra ambue tetãnguéra yvy tuichakue javevegua-pe avei ojetopava’erã upe prueba peteĩchagua renondépe. Oĩ peteĩ tiempo pe léi domingo Estados Unidos-pe guive peve Miguel opu’ã peve ha pe tiempo de prueba yvyporakuérape guarã oñemboty. Oñembotývo, “pe ánhel poriahuverekogua oveve oho.”