We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Koʼág̃a ñaime pe taʼãnga mymbaguasu rehegua prueba ára-pe, ha pe ñeʼẽjoavy profético peteĩha Adventismo rembiasápe koʼág̃a ojerejey hína. Jasypokõi ary 2023-pe, Miguel arcángel oguejy omombáy hag̃ua Ezequiel kanguekue piru omanóva, oĩva jukapyre tape mbytépe upe táva guasu Sodoma ha Egipto-peguápe. Upépe, Apocalipsis capítulo once-pe, oñeguenohẽ ipekuéra mano-ke guive Espíritu ñemeʼẽ rupive. Ezequiel capítulo treinta y siete-pe, pe marandu irundy yvytu rehegua oñemoĩkuaa pe marandu omoambuéva umi kanguekue piru omanóvape, oñemoĩkuaáva opaite Israel róga ramo, Ñandejára ehérsito ramo. Profeta Daniel orrepresenta Juan mokõi testígo jukapyrépe, ha avei orrepresenta umi oĩva ñu kanguekue piru omanóva-pe ha umi kuñataĩ arandúva parábola-pe.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Umi Millerita-kuéra omboaje ramo pe parábola, ohechakuaa hikuái ijehasa’asy ojehechaukaha pe parábolape. Umi cien cuarenta y cuatro mil avei tekotevẽta ohechakuaa hikuái oĩ hague pe are oha’arõva jave. Danielicha capítulo nueve-pe, tekotevẽta ohechakuaa hikuái oñemosarambi hague enemigo-kuéra retãme, ojehechauka haguéicha pe siete tiempo Levítico veintiséis-pe, ha avei ontende Nabucodonosor ra’anga kañymby mymbakuéra rehegua.
In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Koʼãva peteĩteĩva línea-pe ojehechauka peteĩ prueba profética Ñandejára Ñeʼẽgui. Mokõi testígo omanóva tape mbytére henyhẽ Espíritu rehe oikove jey jave. Ezequiel kanguekue omanóva oikotevẽkuri ohendu peteĩ marandu profético. Daniel oĩkuri ohesaʼỹijóvo Moisés ha Jeremías kuatiañeʼẽnguéra, oñemombaʼe jave ichupe icondisión isarambíva rehe. Mokõiha kapítulope Daniel ha umi mbohapy imbaʼeporãva oñemombáy metafóricamente ohechakuaa hag̃ua oñemoĩ hague hikuái peteĩ decreto de muerte guýpe, ha upéi pe tesape profético oñemokañy vaʼekue ha upéi oñeñembotyʼo jeýva osalva Daniel ha imbohapy angirũnguérape. Pe parábola-pegua vírgen-kuéra oñemombáy peteĩ “sapukái” rupive pyharepyte jave. Umi Millerita-kuéra oñemombáy Cristo oipeʼa ramo guare ipo umi figura-kuéragui pe cuadro-pe. Koʼã seis testígo-pavẽme, peteĩ marandu profético pe omombáy umi omanóva térã okevape. Upéi upéva ogueru peteĩ prueba, upépe mokõi clase ojehechauka pe proceso de prueba pahápe.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Ko’ã línea rehe oñemopyenda hag̃ua, ojehechauka porãha, ára pahápe oñemombáy vove umi cien cuarenta y cuatro mil, ha’eha Ezequiel marandu umi irundy yvytu rehegua, ha Moisés omosarambíva siete jey Levítico veinte y seis-pe. Ha’e pe marandu jeikove jevy rehegua oguerúva Miguel arcángel. Ha’e pe marandu Nabucodonosor kerayvoty ñemiguáva ta’anga mymbaguasu rehegua.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Umi kuñatai oñeha’ã ojekuaa hag̃ua oguerekópa aséite, ha upéva oñemombe’u hag̃ua “Ñandejára Espíritu marandu”. Millerita-kuéra oñemombáy raka’e oikuaávo oñemoĩha hikuái Ñandejára ñe’ẽ profética ryepýpe, ha avei ohechávo upe techaukaha peteĩchagua, iñepyrũme ogueroviahaguéicha chupekuéra omombe’u hag̃ua 1843, añetehápe omombe’uha octubre 22, 1844. Ko’ã línea ári oñemopyenda hag̃ua, umi cien cuarenta y cuatro mil oñemombáy vove ára pahápe, oñemombáyta peteĩ marandu profético de prueba rehe, ha upéva omoheñói mokõi atýpe umi omomba’eguasúva.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Koʼã tavarandu profétika rehegua ojuhu hikuái iñemboguata porã ha pahaite pe ára de prueba profétika-pe, ojehechaukáva mymba raʼanga ñemoheñói rupive ha mymbágui. Upe prueba oñemohuʼã pe oportunidad de gracia oñemboty vove umi vírgen ári pe ley dominical-pe. Upévare, upe proceso de prueba mymba raʼanga rehegua, heta jey ojehechaukáva ramo peteĩ prueba oikuaaukáva mávapa ontende pe marandu oñembojaʼo vaʼekue, ojehechauka opa koʼã línea profétika rupive. Daniel doce-pe, umi arandu ontendéva pe conocimiento ñembohetave ohasa peteĩ proceso de prueba mbohapy etapa rehegua, ojehechaukáva oñemopotĩ, oñemboyru morotĩ ha oñehaʼãmbyramo. Umi mbohapy etapa haʼe hína umi paso de convicción oguerúva Espíritu Santo, ohechaukáva convicción angaipa rehegua, tekojoja rehegua ha juicio rehegua. Umi mbohapy etapa haʼe pe patio, pe lugar santo ha pe Lugar Santísimo. Umi mbohapy etapa avei ojehechauka umi mbohapy ángel Apocalipsis catorce-pe, avei Daniel ha umi mbohapy kuimbaʼe ojeroviapyréva rembiasakue capítulo peteĩme. Upépe, tenonderã ohasa hikuái peteĩ prueba tembiʼu rehegua, upéi peteĩ prueba jechapy rehegua, ha ipahápe ohasa hikuái pe mbohapyha prueba omeʼẽva pe mburuvicha yvate gotyogua—ojehechaukáva Nabucodonosor rupive.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ko’ã irundy mitãre katu Tupã ome’ẽ vaʼekue arandu ha katupyry opaichagua mboʼepy ha arandúpe; ha Daniel oguereko hag̃ua jeikuaa opaichagua visión ha sueño rehe. Ha og̃uahẽvo umi ára pahápe mburuvicha guasu heʼi haguéicha oikemante hag̃ua hikuái hendápe, upémarõ umi eunuco-kuéra ruvicha ogueru chupekuéra Nabucodonosor renondépe. Ha mburuvicha guasu oñeʼẽ hendivekuéra; ha opa umíva apytépe ndojejuhúi avave Daniel, Hananías, Misael ha Azarías-icha: upévare opyta hikuái mburuvicha guasu renondépe. Ha opa mbaʼe arandu ha jeikuaa rehegua mburuvicha guasu oporandu haguépe chupekuéra, ojuhu chupekuéra pa jevy iporãveha opa umi paje apoha ha mbyja rehe ojesarekoha-kuéragui oĩva opaite hekoaguyépe. Daniel 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Umi mbohapyha paha ipaháva Daniel ha umi mbohapy kuimba’e imarangatúvape guarã, peteĩ jeha’ãrõ ojejapóva Nabucodonosor rupive; upévare ohechauka hag̃ua peteĩ ta’ãnga profética, pe jeha’ãrõ profética paha Daniel ha umi mbohapy kuimba’e imarangatúva ohechaukáva rehegua hína Babilonia, pórke Nabucodonosor niko mburuvicha guasu vaekue; ha upéva, Isaías kapítulo siete, versíkulo ocho ha nueve-pe, omopyenda peteĩ mburuvicha guasu, peteĩ tetã táva guasu ha peteĩ “akã”, ha umi mba’e peteĩchanteva’erã umi ta’ãnga ramo. Pe “akã” orepresenta Babilonia Moderna akãva umi ára pahápe. Upéva “akã” umi ára pahápe hína pe kuña rekovai Apocalipsis diecisiete-pe, ha heñenói hag̃ua ohai ipykua ári: “MISTERIO, BABILONIA GUASU, UMI KUÑA REKOVAI SY, HA YVY ARI JEKY’AJEGUÁVA SY.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Umi cien cuarenta y cuatro mil peg̃uarã prueba profética paha ojoaju peteî entendimiento hekoitéva térã ndoikóiva rehegua “akã” Babilonia moderna rehegua umi ára pahápe. Iprueba paha avei oike ñentendévo Babilonia moderna ha Roma Moderna ha’eha símbolos intercambiables, ha upévare Babilonia moderna “akã” ha’e pe mismo “akã” mokõivéva línea-pe, ha’ekuéra ningo símbolos intercambiables.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Yvy henyhẽ ama guasu reheve, ñorairõ ha joavy reheve. Upéicharõ jepe, peteĩ akã guýpe—pe pokatu papal—umi tavayguakuéra oñemboatýta oñemoĩ hag̃ua Ñandejára rehe, ha’e he’iséva Hembiguái kuéra rérape.” Testimonies, volume 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Daniel ha umi mbohapy kuimba'e hekojojáva ohechauka porã pe prueba profétika paha, ha'e rupi akóinte peteĩ prueba umi profesía rehegua, ha'eha peteĩ prueba Roma rehegua, pe akã ára pahápe niko hína pe pokatu papal, ojehechaukaramóva Nabucodonosor rupive, Babilonia pehẽngue peteĩha akã peteĩha, ha'e voi oprobáva Daniel ha umi mbohapy kuimba'e hekojojávape. Pe ñe'ẽavy ojehechaukaramóva Daniel ha umi mbohapy kuimba'e hekojojáva rehe, oñemombe'u yma guive avei pe ñe'ẽavy peteĩha tembiasakue pyendáva adventismo-pe, ojehechaukaháicha pe cuadro 1843-pegua ári, pe Ñandejára po ogueraháva, ha ndovaléiriva oñemoambue. Pe ñe'ẽavy ojehechaukáva pe cuadro 1843-pegua ári oñemopyenda kuri pe jehechakuaa rehe Antiochus Epiphanes térã Roma pagana ha'eha pe pokatu omopyendáva pe visión pe versíkulo catorce Daniel kapítulo once-pe.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
Ára pahápe, umi cien cuarenta y cuatro mil oñeha’ãta iñentendimiento profético rehe. Pe entendimiento profético oñemopyenda umi heta línea de profecía rehe, omombaretéva pe prueba paha ha’eha profética iñemohendápe. Pe prueba oikóta peteĩ progreso rupive ha oguahẽta hu’ãme peteĩ jehechauka mokõi clase de adorador-kuéra rehegua.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Ojehechaháicha Daniel capítulo doce-pe, pe prueba oñepyrũ araka'e oñemboty'ỹramo tesape pyahu profético, ha upéi pe peteĩha prueba hína ja'u hag̃ua pe marandu térã ñamboyke hag̃ua pe marandu. Upéva Daniel ohechauka “opotĩmbyréva” ramo, ha pe prueba oúvape Daniel ombohéra “morotĩmbyréva”, ha pe proceso opa pe mbohapyha ha paha prueba-pe, ojehechaukáva “ojeprováva” ramo. Pe mbohapyha ha paha prueba hína upe tenda mokõi aty ojeprobahápe, ha upépe ojehechauka hikuái oguerekópa aséite, térã nahániri.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Daniel peteĩha kapítulope oñemombe’u porã pe prueba pahague, ha upévare Daniel ohechauka hína pe prueba ojehechaukáva “mymba ra’ãnga ñemoheñóiramo”, ha’éva “pe prueba Tupã tavayguakuéra ohasava’erã”, mokõivéva mboyve: “oñembotapykue hag̃ua” ha avei “pe tiempo de gracia oñemboty hag̃ua” pe ley dominical og̃uahẽmbotaitévape.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Mba’éichapa oñemoheñói mymba ra’anga oñeha’ã hag̃ua ojehechakuaa oguereko ipype pe prueba profética oñentende hag̃ua pe joaju mbohapyvegua estructura profética. Pe dragón, pe mymba ha pe proféta japu oguereko peteĩ estructura profética específica, oñemopyenda hag̃uáicha heta testígo profético ári. Oñentende hag̃ua mba’éichapa pe joaju mbohapyvegua oñembyaty peteĩnte pokatu profético ramo umi ára pahápe, ha’e hína oñentende hag̃ua mba’éichapa oñemoheñói pe mymba ra’anga.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Peteĩ ta’ãngamýi isãsóva, hákatu ipypukúva, umi ára pahápe mba’éichapa oñemoheñói mymba ra’anga, upéva ñantende hag̃ua iñimportánciagui, ha’e Pablo testimónio kuimba’e angaipáva rehegua 2 Tesalonicenses kapítulo mokõihápe. Pablo oñe’ẽ profétikamente Roma pagána ha Roma papal joaju rehe, ha ojapóvo upéicha, ohechauka “Roma pagána ha Roma papal joaju profétikogua” ha’eha peteĩ tema ohechaukáva mokõi aty oporomomba’éva.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Peteĩ aty ohayhúva pe añetegua “Roma pagana ha Roma papal oñembojoajuha profétikamente”, ha ambue aty ndohayhúiva upe añetegua ha upévare ohupyty mbotavy mbarete. Pe joaju profétiko oĩva Roma pagana ha Roma papal apytépe, Pablo omoĩva’ekue tenonderã, ha’e peteĩnte heta pasáhe profétikogui ohechaukáva umi mokõi mbaretégui pe joaju, ha avei umi mokõi mbarete oñembojoajuha Estados Unidos ndive.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Roma pagána ha’e pe mbói guasu; Roma papal ha’e pe mymba vai; ha Estados Unidos ha’e pe maranduhára japu. Acab ha’e pe mburuvicha guasu mbói rehegua, umi pa diez ruvicha ári, omendáva Jezabel, pe kuña reko vai rehe, ha’eva omanda mokõi aty maranduhára japu rehe. Umi maranduhára kuimba’e ha’e va’ekue Baal maranduharakuéra; ha umi pa’i ka’aguy pegua ohechauka va’ekue pe kuña tupã gua’u Astarot-pe. Oñondivepa, umíva ohechauka pe maranduhára japu ára pahapegua, omopu’ãva pe mymba vai ra’ãnga, ojehechaukaháicha umi kuña pa’i ha umi kuimba’e maranduhára rupive.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Pe dragón ha’e Acab, ha’éva peteĩ símbolo umi diez mburuvicha guasu Apocalipsis diecisiete-peguápe, ha ha’e pe séptimo reino umi ocho reino apytégui. Pe sexto reino ha’e Estados Unidos, Jezabel maranduhára japu kuéra; pe séptimo reino ha’e umi diez mburuvicha guasu, Naciones Unidas, pe mbarete dragón rehegua; ha pe octavo reino, ha’éva umi siete apytégui, ha’e pe quinto reino oguerekova’ekue peteĩ herida omano hag̃uáicha, ha oñemopu’ã jevy pe octavo ha paha reino ramo, ha’éva pe mymba ñarõ, upévare Estados Unidos ha upéi opaite yvóra ojapo peteĩ ta’anga chupe ha chugui.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Daniel peteĩha kapítulo ohechauka peteĩ prueba profética paha oikéva he’iséva ñantende va’erãha Róma, Ñandejára Ñe’ẽme ojehechaukaháicha. 2 Tesalonicenses ohechauka mba’éichapa pe prueba profética paha oguereko tesape oñe’ẽva Róma Moderna rekopy rehe, ojehechaukaháicha pe relación profética ha política oĩva Róma pagána ha Róma papal apytépe.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Daniel kapítulo mokõi ohechauka oĩha peteĩ ñemimby oñemboty’ỹva umi ára pahápe, ha upéva ohechaukaha peteĩ prueba umi cien cuarenta y cuatro mil reheguápe; Daniel ha umi mbohapy kuimba’e jeroviapýva kapítulo mokõihápe ohechauka rupi Tupã tavayguakuéra ára pahapeguápe. Pe ñemimby maranduhára oñemboty’ỹva, ha upévare ohecháva chupekuéra, ha’e Nabucodonosor rembikuaa ñemimby, pe ta’anga mymbakuéra rehegua; upéicha rupi ohechauka pe prueba paha umi cien cuarenta y cuatro mil-pe ĝuarãva, ha’éva, Sy White ohai haguéicha, “mymba ra’anga jejapo.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Pe prueba oñerepresentáva Daniel kapítulo mokõihápe oñemoĩ ñemano amenaza guýpe. Ta’ãngarã ramo umi ára pahápe guarã, ha’e omombarete upe Pablo ombo’éva’ekue ohechauka jave pe jejavy mbarete oguahẽva umi ndohayhúivape pe añetegua. Daniel rembiasápe, iñentendimiento osalva Babilonia arandukuérape, péro ndaipórivéima tiempo de prueba pe prueba paha rire umi ára pahápe.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Mayma líña pe ñorairõ rehegua Roma rehe símbolo ramo, ñande jahechakuaa vaʼekue, omeʼẽ testimónio directo pe ñorairõ rehe oikóva koʼág̃a. Pe movimiento domingo rehegua legislación rehegua koʼág̃a ojapysaka hag̃ua tape pytũmbýpe, Tupã ñeʼẽ profética ohechauka hína iñemboja, jepevérõ mbovyiterei anga hína ára raʼykuéra, ha umi ndahaʼéiva ára raʼykuéra, upévare ndoikuaái pe tiempo de gracia yvykuʼi pyaʼe ohasaha hína. Kóva oiko pe contexto Sy White ohechauka haguépe, umi movimiento pahague pyaʼe hag̃ua. Julio 2023-pe, Miguel oguejy ogueru hag̃ua Ijehérsito mbarete oñemboʼy hag̃ua, ha katu oike hag̃ua pe ehérsitope oĩ peteĩ tembiapo profético tekotevẽva oñemboguata raẽ, ha upéva oñemboguata pe ambiente políticope, pe mymba raʼanga oñemoheñóiha hína.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Pe tembiapo maranduhára ojejapova’erã oike avei ipype pe jehechakuaa mba’éichapa oñemoheñói pe mymba ra’anga. Pe marandu arandu mbo’eha’ehára oikuaava’erã, umi mba’e oikóva ko’ág̃a pe tembiasakue ko’áĝagua rupi, umi mba’e jerovia rehegua ha politikagua omoheñóiva pe mymba ra’anga Estados Unidos-pe oñepyrũma hague ojehu. Pe marandu arandu mbo’eha’ehára oikuaava’erã avei mba’éichapa, maranduhárape, oñemoheñói pe mymba ra’anga, Ñandejára Ñe’ẽme ojehechaukaháicha. Oikuaava’erã avei, ojejapo aja pe mymba ra’anga Estados Unidos-pe, Ñandejára ra’anga avei oñemoheñoiha umi cien cuarenta y cuatro mil-pe. Oikuaava’erã mba’éichapa ára paha rembiasakue ojogueraha umi Millerita-kuéra ndive, ojejapo aja pe marandu Pyhare Mbytegua hesekuéra rembiasakue ryepýpe, oñemombáy rire hikuái oikuaa hag̃ua oĩha hikuái pe parábola-pe pe ára oha’arõva guive, ha upévare ha’ekuéra voiha umi vírgen. Ko’ã mbohapy mba’e oike pe prueba maranduhára rehegua oñepyrũ va’ekue ojehechauka hag̃ua julio 2023-pe.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
“Línea ári línea” káda controversia Roma rehegua osẽ vaekue Advento rembiasakue-pe ha’e tembiasakue marangatu oñembopyahúva ára pahápe. Pe controversia paha Roma rehegua oiko hag̃uaicha peteĩ consecuencia directa Tavayguakuéra Tupãgua ndoikuaáigui oñemombáy hag̃ua pe marandu og̃uahẽ vaekue julio ary 2023-pe.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Tupã omombáyta Itavayguakuérape; ambue tape ndoikóiramo, oike hag̃ua ijapytépekuéra herehía, ojehe’a hag̃ua chupekuéra, oñemboja’óvo pe kapi’i pe trígogui. Ñandejára ohenói opa umi ogueroviáva Iñe’ẽ opáy hag̃ua okegui. Oguahẽ peteĩ tesape hepyetereíva, ko ára-pe g̃uarã porãite. Kóva ha’e añetegua Bíblica, ohechaukáva umi mba’e vaiete ñane renondetépe oĩmava. Ko tesape ñanembohapéva’erã peteĩ estudio kyre’ỹme hag̃ua Ñandejára Ñe’ẽme ha peteĩ jehechajey ipypuku ha iñangarekóvape umi ñemohenda ñande jajokóva rehe. Tupã oipota opaite añetegua rembe’y ha ñemohenda oñehesa’ỹijo hag̃ua iporã porã ha ndopytu’úiva, ñembo’e ha ayuno reheve. Umi ogueroviáva ndoikóiva’erã oñemopyenda hag̃ua ñemimo’ã ári térã apytu’ũrã ndohesakãporãiva ári mba’épa añetegua. Ijerovia oñemopyenda mbaretéva’erã Tupã Ñe’ẽ ári, ikatu hag̃uáicha, oguahẽ vove pe ára ojehechaukataha ha ha’ekuéra ojegueraha vove atykuérape ombohovái hag̃ua ijerovia rehe, ikatu hag̃ua ome’ẽ peteĩ mba’érepa oĩ hese kuéra pe jerovia’ẽ, py’aguapy ha kyhyje reheve.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Pemokyre’ỹ, pemokyre’ỹ, pemokyre’ỹ. Umi mba’e ñande jagueraháva ko yvy arigua renondépe tekotevẽ toiko ñandéve g̃uarã peteĩ añetegua oikovéva ramo. Tuicha mba’e, ñañangarekóvo umi doctrina ñande jahecháva jerovia rembipuru iñimportantevéva ramo, araka’eve ani ñandejeheja jaipuru hag̃ua ñe’ẽnguéra térã argumentokuéra ndaha’éiva opaite henda rupi añete ha hekopete. Umíva ikatu sapy’ami omokirirĩ peteĩ oñemoĩva ñande rovái, hákatu nomomba’éi pe añetegua. Ñame’ẽva’erã argumentokuéra hekopete ha añetetéva, ndaha’éi hag̃uánte omokirirĩ ñande rovái oñemoĩvape, síno avei ikatu hag̃uáicha ohasa pe jehechajey ipypukuvéva ha iporandu asývape jepe. Umi oñembokatupyrýva oñe’ẽ hag̃ua ñomongeta joavyhápe, oĩ tuicha peligro ani hag̃ua omaneha Ñandejára Ñe’ẽ tekojoja reheve. Ñambohováivo peteĩ ñande rovái oñemoĩvape, tekotevẽva’erã ñane ñeha’ã mbarete jagueraha hag̃ua umi mba’e peteĩ hendáicha ikatúva omombáy jerovia ha convencimiento iñakãme, ha ndaha’éi ñañeha’ã hag̃uánte ñame’ẽ hag̃ua jerovia mbarete umi ogueroviávape.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.
“Taikuéra mba’éichapa yvypóra iñarandu hag̃ua oñembotuicha hag̃ua, ani hag̃ua peteĩ sapy’apy’ante oimo’ã ndaiporiha tekotevẽ oñehesa’ỹijo porã ha tapiaite hag̃ua Ñandejára Ñe’ẽryru, oñeguenohẽ hag̃ua tesape tuichavéva. Ore, tavayguakuéra ramo, ñañehenói peteĩteĩva hag̃ua ñaimévo marandupy rehegua mbo’ehaópe. Tekotevẽ ñañatende kyre’ỹme ikatu hag̃uáicha jahechakuaa oimeraẽ tesape rayito Ñandejára ome’ẽtava ñandéve. Jajapyhy va’erã añete hag̃ua pe tesape ñepyrũmby; ha ñembo’e reheve ñahesa’ỹijo hag̃ua ikatu jajuhu tesape hesakãvéva, ikatúva ñamoĩ ambuekuéra renondépe.” Testimonies, Volume 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Miller tiémpope pegua protestánte kuéra ndoipotái oñemboisãmbyhy gramátika mbojojaha rehehápe, ha oiporavo oheja rei hag̃ua ñe’ẽ “avei” peteĩha irundyha versíkulope, upéva gramátikamente omyesakãva “nde retãyguakuéra apohare vai” ohechauka hague peteĩ pu’aka pyahu oñemoingeha umi mba’e oiko hag̃uápe osyryhápe, umi versíkulope oñerrepresentáva hendápe oĩháme pe versíkulo peteĩha irundyha. Uriah Smith ojapo avei upeichaite, ohesa’ỹijose’ỹre pe evidencia gramatical ohechaukáva pe mburuvicha yvate gotyogua pe versíkulo mbohapy pa ha poteĩme ha upe rire pe versíkulo irundy pa-pe tekotevẽha ha’e hag̃ua pe mburuvicha yvate gotyogua peteĩchaguaite pe oĩ vaʼekue tema ramo guive pe versíkulo mbohapy pa ha peteĩme.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Ko árape ombo’éva Estados Unidos ha’eha “monda harakuéra” oiporu peteĩ pasáhe Sister White rehegua ombojekuaáva mbarete papal ha Estados Unidos-pe mokõi mbarete jehasa asýva tenondegua ára pahápe, ha ombojere pe gramática hag̃ua he’i hag̃ua pe ñe’ẽjoaju “old world”, Sister White oipurúva omyesakã hag̃ua Europa, añetehápe ohechauka tembiasakue ymaguare. Pe gramática pe pasáhe-pe ohechauka porã ko ñemoĩha ha’eha javy, ha pe manera Sister White oipuruháicha “old world” pe pasáhe-pe ojogueraha mba’éichapa oiporu ambue hendápe hembiapokuépe. Upéicha ojapóramo avei oĩ peteĩ ñe concordancia historiadórakuéra ndive, oipurúva pe ñe’ẽjoaju “old world” pe “new world” ndive ojapo hag̃ua peteĩ joavy Europa ha Amérikakuéra apytépe.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Romanismo pe Mundo Tuja ha protestantismo apóstata pe Mundo Pyahúpe omotenondéta peteĩ tape ojoguáva umi ohecharamóva opaite umi tembiapoukapy Tupãgui oúva rehe.” The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
Gramatikálmente pe ñe’ẽjoaju “osegíta” ohechauka mokõi poder, ojehechaukáva “yvy tuja” ha “pyahu” rupive, mokõivéva “oseguiha” Tupã tavayguakuéra ñemoñare arapahápe, ha pe gramátikape ndoikoporãi oje’e hag̃ua ko ñe’ẽjoaju oñe’ẽha “yvy tuja” rehe tembiasakue ramo, ha “pyahu” rehe katu arapaha rehegua ramo. “Línea ári línea” opa umi Roma rehegua ñorairõ yma guare ombo’e marandupykue rembiapokue rehegua temimbo’épe arapaha rehegua, ha oikuaaukávo chupekuéra mymba ra’anga jehechakuaa jehasa rehe, upépe oikeva’erã peteî tekoha ojehechaukahápe hekopete mávapa nde retãygua mondaha kuéra. Pe jeikuaa hekopete rehegua “mondahakuéra,” oñemohenda pe gráfico pionero 1843-pe, ha upévare ha’e peteĩ añetegua ypykuegua, oñemombaretéva’ekue Maranduhára Espíritu pokatu rupive. Kóva ohechauka marandupykue rembiapokue rehegua temimbo’ekuéra opávo omba’apo hag̃ua ijehasa paha rehe, pe tema rehegua “mondahakuéra,” avei ohechaukataha pe pahaite ataque añeteguakuéra ypykuegua rehe, ha Maranduhára Espíritu rehe.
We will continue these thoughts in the next article.
Koʼág̃a ñamotenonde koʼã pensamiento pe artículo oútavape.