Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Umi ohenóivape oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe oĩ ko’ág̃a ipahaitépe pe proceso de zarandeo-pe, ha upe proceso ha’e peteĩ prueba, oñemopyendáva pe mymba ra’anga ñemoheñóire. Pe proceso de prueba oñepyrũ Tupã róga ndive, pe juicio akóinte oñepyrũ rupi Tupã rógape; ha upéi Tupã ambue aty ovechakuéra rehegua oñembohovái pe proceso de prueba peteĩchaitéva. Ikatu hag̃uáicha, pe característica profética iñimportantevéva ha hembiapo guasuvéva pe mymba ra’anga ñemoheñóipe ha’e ojehuha mokõi jey: tenonderãite Estados Unidos-pe, ha upéi opa yvy ape ári. Proféticamente, kóva he’ise pe mymba ra’anga oĩva ko yvy ape áriha pe mymba ra’anga jehechauka pahaite; ha upévare oimeraẽva typificación pe mymba ra’anga rehegua oúva’ekue mboyve pe mymba ra’anga ko yvy ape ári, ha’e hag̃uánte pe ta’ãnga’ỹ ohechaukáva pe mba’e añetegua.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Huísio oñepyrũkuri Tupã róga guive 11 jasyporundy 2001-pe. Upe ára ojehechauka vaʼekue typope 11 jasypoapy 1840-pe, pe ánhel Apocalipsis mokoĩpa rehegua oguejy ramo peteĩ lívro michĩva ojeavréva ipópe. Upe ánhel capítulo diez rehegua oguejy ramo, haʼe omombeʼu vaʼekue protestantismo rehegua huísio upérõma oñepyrũ hague. Oimeraẽva Tupã ohusgáva, tenonderã voi oikuaauka chupe; ha pe oñemoneĩ jeývo Miller rembiapokue aravo ñemyesakãrãme, omombareteve ivale ikalkulasiónkuérape pe Mokõiha Jeju rehegua huísio rehe. Upe protestante-kuéra jehaʼã oikóma vaʼekue 11 jasypoapy 1840 guive, ha 1844-pe umi protestante-kuéra oiko Roma rajykuéraramo. Pe arange 1840 guive 1844 peve ohechauka typope pe arange 11 jasyporundy 2001 guive pe arapokõindy rape pyʼaite ou hag̃uápe peve.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Umi mokõi período ojehechauka avei Jesús ñemongarai guive pe Espíritu Santo oguejy hague guive pe kurusú peve. Umi mbohapy período opavave ojehechauka avei umi cien veinte áño oñeme'ẽ va'ekue pe yvypóra rembiasakue pe diluvio mboyvepe guarépe, ogueraha hag̃ua pe diluvio peve. Tapia oĩ peteĩ marandu ñemongyhyje rehegua ohechakuaáva pe juicio ko'ãva peteĩteĩva tembiasakue rehegua. Oĩ tembiasakue marangatu avei oñe'ẽva ko período particular rehe umi ára pahápe.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Noé opredika ciento veinte ary; upéi og̃uahẽ pe y oporojahéiha rehegua. Cristo opredika mil doscientos sesenta ára; upéi og̃uahẽ pe kurusu mbojovake. Juan el Bautista ñe'ẽmondo ñeñangarekorã ojehechakuaa mbarete hag̃ua Cristo ñemongaraipe, ha upéi Jesús oñembohape ñu meguápe cuarenta ára pukukue. Umi cuarenta ára, ha umi mbohapy jehechapyre ou vaekue ipahápe umi cuarenta ára, ombo'e ñandéve peteĩ ñe'ẽmondo oñemombarete vove, ojehechakuaaháicha peteĩ símbolo marangatu oguejyha rupive, taha'e Espíritu Santo Cristo ñemongaraipe, ha avei umi mokõi ánhel Apocalipsis kapítulo diez ha dieciocho-pe oguejývo, peteĩ proceso jehechapyre rehegua oñepyrũma hína. Pe símbolo divino oguejy vove, pe ñe'ẽmondo mbojovake rehegua oñemombe'úva umi upe jave oĩvape mbojovake guýpe oñemombarete, ha upe aty particular ojejovakehína upérõ oike peteĩ período específico-pe, ha upéva opa hag̃uáicha añoite oñemboty vove iprovasión.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Jesús rembiapo rehegua ohechauka mokõi ára pukukue ojehechaukahague. Peteĩha ha’e va’ekue Hembiapokue tee ojapohague mil mokõi sa poapy ary peteĩ días pukukue, upéi Hembiapokue idiscípulo kuéra renondépe ambue mil mokõi sa poapy ary peteĩ días pukukue Esteban ojejapi hag̃ua ita reheve peve.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Upéi, he’i pe ánhel, “Ha’e omombaretéta pe ñe’ẽme’ẽ heta ndive peteĩ semánarõ [7 ary].” Siete ary aja, pe Salvador oñepyrũ rire hembiapo, pe evanhélio oñemombe’u va’erãkuri ijojaha’ỹvéva umi hudíope; mbohapy ary ha mbyte Cristo voi rupive; ha upéi umi apóstol rupive. “Pe semána mbytépe ojapóta hag̃ua opa pe mymbajuka ha pe ofrénda.” Daniel 9:27. Áño 31 d. C. arapoty jave, Cristo, pe mymbajuka añetegua, oñeme’ẽ Calvariope. Upérõ pe templorã ao ñemondoho oñekytĩ mokõime, ohechaukávo pe marangatuha ha pe he’iséva pe servicio sacrificial-gua ojeipe’aha. Oguahẽma va’ekue pe ára opa hag̃ua pe mymbajuka ha pe ofrénda yvy arigua.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Pe peteĩ semana—siete ary—opa A. D. 34-pe. Upéi, Esteban jejuka ita ñemombo rupive, umi hudío ipahaitépe omboty porã iñemboyke hag̃ua pe evangelio; umi temimbo’e, oñemosarambíva ñembyahýi rupi, “oho opárupi omoherakuãvo pe ñe’ẽ” (Hechos 8:4); ha sapy’ami rire, Saulo, pe mbopy’ajuha, oñekonverti, ha oiko Pablo, umi gentil-kuérape g̃uarã apóstol.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Noé, Cristo, umi Millerita ha umi ciento cuarenta y cuatro mil ñemoñare profétika opavave ome’ẽ testimónio peteĩ ára pukukue rehe, upérõ peteĩ aty oñeñe’ẽ hag̃uáicha oñeha’ãha peteĩ marandu ñemomarandu rupive. Pe marandu oñemombaretehague ohechauka pe ñepyrũ peteĩ aravo oñeha’ãha hag̃uápe, ha upéva katu ipahápe oñemohu’ã pe aty rehegua gracia ára ñemboty reheve. Jesús línea profétika rehe, mokõi testificación aravo ojekuaa. Umi mokõi aravo testificación rehegua ohechauka hag̃ua umi mokõi marandu ñemomarandu rehegua oñerrepresentáva pe ánhel oguejýva’ekue 11 jasyporundy 2001-pe, omohu’ãva’ekue Apocalipsis 18:1–3, ha upéi oúva’ekue hapykuéri pe mokõiha ñe’ẽ, versíkulo irundy guive ha tenonderã capítulo dieciocho-pe.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Upéicha rupi, pe tembiapo pahápe oñeñangareko hag̃ua ko yvy arigua rehe, ojejapo mokõi ñehenói iñambuéva umi tupaope g̃uarã. Pe marandu mokõiha ánhel rehegua he’i: ‘Babilonia ho’a, ho’a, upe táva guasu, ha’e ojapo haguére opa tetãnguéra hoy’u pe víno ipochyva hekovai rehegua.’ Ha pe sapukái mbaretépe pe marandu mbohapyha ánhel rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retayguakuéra.’” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Pe peteĩha aravoha ha’e pe juicio oñepyrũva Tupã róga rehe, ha upéi pe léi domingo oúta hag̃uápe pya’e, pe mokõiha aravoha juicio oñepyrũ Babilóniagui osẽ hag̃ua ñemongeta reheve. Cristo réra guata Ijevautísgui pe kurusu peve ohechauka 11 jasyporundy 2001 guive pe léi domingo Estados Unidos-pe peve, ha pe aravoha pe léi domingo Estados Unidos-pe guive pe punto opa tetãme oñembopy’aguapýva omoneĩ hag̃ua domingo ha’e hag̃ua pe Ára Global de Adoración, ha’e pe aravoha opa hag̃uápe pe tetã pahaite voi oñemoĩmbávo guýpe.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Pe pehẽngue oñepyrũ pe léi domingo rehe Estados Unidos-pe ha opa ñane retã pahapegua oñesũvo pokatu papal renondépe. Pe mokõiha pehẽngue ñepyrũ ohechauka pe peteĩha pehẽngue paha, ha mokõivéva oguereko léi domingo ojejapyhyva’ekue yma Roma testimóniope. Pe peteĩha léi domingo, ary 321-pe, ojehupyty va’ekue Roma pagana autorida rupive. Pe léi domingo ojehupyty va’ekue tupao papal autorida rupive ojehechauka ary 538 rehe. Pe léi domingo Estados Unidos-pe ha’e 321, ha pe léi domingo oñemoañetéva tetã pahapeguáre ha’e 538. Pe léi domingo Estados Unidos-pe ohechauka pe ñe’ẽmondo ñemomarandu guahẽ, upéi oñemombe’uva pe poyvi rupive, ojejapóva Israel oñemosẽva’ekuegui.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Pe señal ohechaukaha ha’e ary 321, ha ohechauka opaite tetã oñeha’ãha hag̃ua arapokõindy rehegua porandúpe. Upéva pe ára pukukue opa pe tetã paha oñesũ vove Roma renondépe, ha upe mba’e ojehechauka hag̃ua ojeporu pe señal ohechaukaha ary 538 rehegua. Pe período 321 guive 538 peve ojehechauka hag̃ua ojeporu pe período kurusu guive Esteban oñembo’itáva itápe peve. Esteban oñembo’itávo itápe, ha’e ohecha Cristo oñembo’yha pe santuario yvagapeguápe, ohechaukáva araka’épa Miguel oñembo’y yvypóra ára ñemohu’ãme.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
11 jasyporundy 2001 rehe ohechauka ñepyrũha pe ñemboguataha ñe’ẽñemi oĩva capítulo 18-pe, umi mbohapy versíkulo peteĩha-pe, ha upéva ojehechauka pe marandu oikuaauka va’ekue profetisa Ellen White, he’íva’ekue New York táva guasúpe umi óga yvate guasu oñemboguejýramo peteĩ poko Tupãgui, umi mbohapy versíkulo voi oñekumplitaha. Avei ojehechauka pe Patriot Act rupive, ha’éva peteĩ techaukaha umi ohechasevape g̃uarã; pe principio léi inglés rehegua he’íva peteĩ tapicha ndaha’éiha kulpávle ojehechauka peve ijejavyha, oñemboyke hag̃ua pe léi romano rehegua, he’íva peteĩ tapicha kulpávleha ojehechauka peve ndaha’éiha kulpávle.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Patriot Act omoĩ va’ekue pe ñepyrũha juicio rehegua Adventismo Séptimo Día Laodicense rehe. Upe período opa pe léi domingo Estados Unidos-pe. Umi Adventista Séptimo Día Laodicense ohasa porãva upe período mbovyrõgua, upéi ome’ẽta pe marandu ñemongyhyje rehegua capítulo dieciocho, versículo cuatro-pe guare, opáva pe tetã pahápe oñakãityva Roma renondépe. Upe período oñepyrũ pe léi domingo Estados Unidos-pe ha opa pe léi domingo paha-pe.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Jaikuaa vai ñantende porãmba’éiramo pe añetegua oĩha mokõi ta’anga pe mymba ñarõmeguápe g̃uarã, ha umíva ojehechauka hag̃ua hetave mokõi testígo ári, upéicharõ ñantende vai vaʼerã pe tembiapo ojehechaukáva Revelación kapítulo dieciocho pegua mbohapy versíkulo peteĩha guive, oñepyrũ vaʼekue ary 2001-pe, ha avei pe tembiapo oñepyrũva versíkulo irundyhápe kapítulo dieciocho-pe.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Japorúramo Hermana White remombe’u porãiteha pe ángel Apocalipsis dieciochopegua oguejy hague 1888-pe, ha omoĩvo upe ángel-pe tenonderãme avei, jahechakuaa 1888 ohechauka hag̃ua 2001. Pe ángel Apocalipsispegua, omyesakãva yvy iñemimbipa reheve, oguejy kuri Minneapolis atyhápe 1888-pe, ha upéicha avei ojapo jey raka’e ho’a jave umi tuichaite óga táva Nueva York pegua.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Cristo ñemongarai guive pe kurusu peve ohasáva ára, ha pe ára 11 jasypoapy 1840 guive 22 jasypa 1844 peve ohasáva ára, ha Noé rembiasakue cien veinte ary rehegua ome’ẽ mbohapy testígo peteĩ ára huísio rehegua. 1888 ome’ẽ peteĩ testígo pe ñepu’ã jehechauka rehegua ojehai va’ekue Minneapolis atykuérape, ha Noé ohechauka Espíritu Santo oñemboguejýha umi omboykéva’ekue pe marandu-gui. Umi yma y opavave mboyvegua ñepu’ã, ha avei pe iglesia ruvichakuéra ñepu’ã 1888-pe, mokõivéva ojoaju Coré, Datán ha Abiram rembiasakue rehe Moisés rembiasápe, pe ánhel he’i hague Hermana White-pe ojejapo jeyha hína Minneapolis-pe.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Pe Patriot Act guive pe léi dominical ojejapóva Estados Unidos-pe ohechauka pe ára de prueba Laodicea-gua Adventismo del Séptimo Día-pe guarã. Pe rebelión oñemoĩva pe marandu ñemomarandúre, omombeʼúva ijuicio, ohechauka pe Espíritu Santo ñemboguejy, ha upévare pe jejohu pe engaño mbarete imarangatúvaʼỹva virgen tavy vai rehe upe tembiasakuepe. Pe mbytépe oĩva pe rebelión haʼe pe mensajero ojeporavóva, ojehechaukaháicha Noé, Moisés, ancianos Jones ha Waggoner, ha, añetehápe, hermana White. Pe rebelión pe marandu ñemomarandu ha pe mensajero upe tembiasakuepegua rehe oñemopyenda pe “aceite” ári pe tembiasápe pe parábola de las diez vírgenes-pe.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Umi opresentáva pe marandu ñe’ẽmondýi, ojapo upéva oguerekógui “aceite”, ha upéva voi avei hína pe marandu ñe’ẽmondýi. Upévare, pe joavy mokõi aty apytépe ojejapo umi aplicación hekoitépe rupive umi norma de interpretación profética rehegua, umi omoneĩ vaʼekue pe movimiento peteĩha ha mokõiha ánhel reheguáva, ojehechaukáva Miller rembiapokue interpretación rehegua norma ramo, ha avei umi norma de interpretación profética omoneĩ vaʼekue pe movimiento mbohapyha ánhel rehegua.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.
Upévare, pe jehovasa ojehechaukáva “mymba ñarõ ra’anga ñemoheñóiramo”, tekotevẽ va’erã ha’e hag̃ua peteĩ jehovasa ojoajúva mymba ñarõ ra’anga oñemoheñói hag̃uaicha Tupã ñe’ẽ maranduhápe.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Patriot Act ary 2001-pe guive, ojehechauka vaʼekue Blair Bill rehe 1888-pe; upéva katu ojehechauka vaʼekue Declaración de Independencia rehe 1776-pe; upéva avei ojehechauka vaʼekue Cristo ñemongarai rehe; ha upéva ohechauka vaʼekue agosto 11 ary 1840; koʼãva maymáva omombarete pe añetegua, pe juicio pegua ñehaʼãrõ ha’eha oñepyrũ peteĩ marandu ñemomarandu ipoderóva reheve, upe marandu oñeñemeʼẽvaʼerãva pe ánhel po guive ha upéi oñekaruvaʼerã hese.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Pe ñembo’e profétika ombojoajúva Tetã peteĩ reko Amérika-pe “ne retãyguakuéra mondahakuéra” ramo ombojavy heta punto ilóhikarehe, ha umi punto jepi hína umi prueba textual ikatupyrývaite oñemopyendávo umi elemento omoheñóiva mymba ra’ãnga. Peteĩ tape ojehechauka hag̃ua ko prueba ha’eha profétika ipypegua ha’e jaipurúvo profecía reglakuéra ypykue jahesape’a hag̃ua peteĩ añetegua ojekuaáva añoite reaseptáramo Roma-pe símbolo ramo ojehechaukáva “ne retãyguakuéra mondahakuéra” rupive.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Ko ta’anga ojehekáva umi po línea tembiasakue rehe Adventísmo ryepýpe, upépe oiko haguépe peteĩ controversia Roma rehegua símbolo ramo. Ko’ág̃a ñaime pahápe, térã poteĩha, ko’ã tembiasakue controversiágui, ha ko controversia ko’ág̃a ha’e peteĩchaite pe controversia ojehechaukáva 1843 gráfico ári.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Hasy ojehecha hag̃ua ko añetegua reiporu porãramo umi mbojojaha maranduhára rehegua. Peteĩ mbojojaha maranduhára rehegua tekotevẽva ojeporu ha’e pe mba’e rechaukaha oguerekoha hetave peteĩ he’isévagui, ha pe he’iséva ojeporúva peteĩ pasáhepe va’erã oñemopyenda upe pasáhe rupive. Pe mburuvicha guasu siriogua, Antíoco III Magnus, omboaje pe ñorairõ oñeñe’ẽva versíkulo diez-pe, Daniel kapítulo once-pe; ha omboaje pe ñorairõ de Raphia versíkulo once ha doce-pe; ha omboaje pe ñorairõ de Panium versíkulo quince-pe. Pe joavy Millerita rehegua ojehechaukáva pe kuatia’aty 1843 guápe ha’e va’ekue pe jesareko japu protestánte rehegua ombohéra hague Antíoco Epífanes-pe umi “mondaha” ramo, ha upe jave avei ombojoaju pe añetegua umi “mondaha” ha’eha peteĩ techaukaha Roma rehegua.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Umi versíkulo 10 guive 15 peve oñekumpli raẽ Antíoco III Magno rembiasakuepe; upévare umi versíkulo, ha upe rire pe jehechakuaa histórico ojere jeyva’ekue umi versíkulo rehe, ome’ẽ mokõi testígo umi versíkulo ñekumplimi hag̃ua ára pahápe, opa proféta niko oñe’ẽkuri peteĩchaiteve hag̃ua umi ára paháre, umi ára oikohague hikuái rupi hag̃ua.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Upe regla oñemopyenda vaʼekue rehe, moõpa oñemoĩvaʼerã peteĩ maranduhára ñeʼẽmombeʼu, jaguereko avei Hermana White-pe, haʼe voi ohai vaʼekue hag̃ua “heta tembiasakue ojehu vaʼekue ko profesía [Daniel capítulo once] ñekumplimiento-pe oñemboyke jeýta.” Antíoco III Magnus orrepresenta Estados Unidos-pe Roma papal rembiapo hag̃uáicha, ijehérsito proxy ramo. Protestantekuéra heʼi vaʼekue umi mondahakuéra ohechauka hague ambue Antíoco-pe, ha umi Milleritakuéra oikuaa vaʼekue haʼe hague Roma. Koʼág̃a peteĩ aty ohechakuaa Estados Unidos haʼeha umi mondahakuéra, ha ambue aty katu oñemombaʼe pe añetegua fundamental rehe.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Pe norma omoañetéva umi símbolo oguerekoha hetave peteĩ significado, ha pe significado oñemopyenda vaʼerã pe contexto ojeipuruhápe, upéicharõ, jahechakuaa hag̃ua Estados Unidos-pe umi mondaha ramo, ojoja umi protestante-kuéra ohechakuaaháicha Antiochus-pe umi mondaha ramo; ha koʼág̃a Antiochus haʼe peteĩ símbolo Estados Unidos rehegua umi ára pahápe.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Pe pasáhepe oñeñe’ẽ directamente pe porandúre mba’e pu’aka oñemomba’eguasúva omopyenda hag̃ua pe visión; upévare, oñemoĩ hag̃ua énfasis ko hecho rehe, oĩ hekojojáva. Oĩ hekojojáva heta testígo rehe, pórke ambue línea histórica peteĩ controversia rehegua Roma rehe símbolo ramo omombe’u avei upe mismo hecho. Upe hecho ha’e umi oĩva pe asunto lado vaipe, tapiaite omoirũ Tetã peteĩ reko Amérikagua pe tenda Roma-pe. Péro ndereipotáramo remoneĩ umi símbolo oguerekoha heta significado, térã regueroviáramo upéicha hikuái, péro nderejepokuaái gueteri hag̃ua reguereko jerovia kompleto pe regla rehe, upéicharõ ndikatumo’ãi ndéve rehegua remoirũ hag̃ua pe lógica ko’ág̃a oñemoĩtava jeporu hag̃uáicha.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Opaite pokatu mokõi hatĩva ohechauka Tetã peteĩ reko Joajuha peteĩva ára pahápe. Francia ha’e pe pokatu mokõive ojehechaukáva Sodoma ha Egipto rupive. Islam avei oikóva peteĩ ta’ãnga ramo Tetã peteĩ reko Joajuha rehe, pórke Tetã peteĩ reko Joajuha ha’e pe maranduhára japu pokatu papal ndive joaju hag̃uáicha, ha upéva hína Jezabel. Tetã peteĩ reko Joajuha ha’e Salomé, Herodías poguýpe oĩva. Balaam avei ha’e peteĩ techaukaha maranduhára japu rehegua, jepe iñe’ẽasa tuichave ha ikomplékso hag̃ua nda’éi hag̃ua maranduhára japu añónte.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Umi profésiakuéra Balaam rehegua, ojehai vaʼekue haʼe ovendesi rire Israel-pe mbohapy jevy, oñembojoaju Islam ndive heta hendáicha. Pe mburika haʼe peteĩ símbolo Islam rehegua, ha ndaikatúi oñemboyke pe mburika ñeʼẽva peteĩ tembiasakue Balaam reheguágui. Umi arandúka kuarahyresẽgua oúva omombaʼeguasu hag̃ua mitã Jesús-pe oñemboguata vaʼekue Balaam profésiakuéra rupive. Islam, umi mbohapy ñembyasýgui Apocalipsis kapítulo porundy porundyha rehegua, orrepresenta proféta japu Mahoma-pe.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Reikuaáramo pe umi símbolo oguerekoha hetave peteĩ significado-gui, upéicharõ katuete avei reikuaáta heta añetegua iñimportántevaiteha ha upévare ojehechauka opaichagua símbolo rupive. Pe símbolo omopyendáva pe visión ha’e peteĩ símbolo Roma rehegua, ha upévare hesakã porã Roma ha’etaha peteĩ tema tenondegua opaite profecía bíblica pukukue javeve. Peteĩ símbolo clásico ha porãite oñemopyendáva Roma rehegua ha’e pe mburuvicha yvate gotyogua Daniel kapítulo once-pe. Pe mburuvicha yvate gotyogua oguahẽva ipaha peve ha ndaipóri avave oipytyvõva chupe ha’e pe poder papal, pe tupão romano, pe papa de Roma, pe kuimba’e angaipa rehegua.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Uriah Smith ñe’ẽjepy’apyme oje’e vaekue pe mburuvicha yvate gotyogua, pe versíkulo mbohapypa poteĩme, ha’eha Francia, ha pe mburuvicha yvate gotyogua, pe versíkulo irundypa-me, ha’eha Turquía. Mokõivéva, Francia ha Turquía, ha’e Estados Unidos ra’anga opaichagua contexto-pe; ha katu, protestántekuéraicha, ha ko’ág̃aicha avei, Smith ñe’ẽjepy’apyme, ha’e omboyke pe añetegua he’íva pe mburuvicha yvate gotyogua ha’eha Roma Moderna ra’anga, ha he’i Roma ra’anga ojehechauka hague peteĩ Estados Unidos ra’angápe, Francia retãme ojehechaukaháicha; ha upéi jey he’i Roma ra’anga ha’eha peteĩ Estados Unidos ra’anga, Turquía retãme ojehechaukaháicha.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Ko contexto koʼág̃a oguereko mbohapy línea: pe historia Millerita rehegua, Uriah Smith rembiasakue, ha koʼápe ha koʼág̃a. Káda peteĩva umi taʼanga ojehechaukávape oĩ peteĩ controversia peteĩ símbolo Roma rehegua rehe, ha upéva ojeporu vai oñentende vai rupi Roma peteĩ símbolo Estados Unidos rehegua ramo.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Pe “sapy’aguasu ára ha ára rehegua” rehegua, Daniel kuatiañe’ẽme, omombarete ko’ẽtéicha pe énfasis voi oñemoĩ hag̃ua pe añeteguáre peteĩ símbolo Romagua rehegua, jepe oĩramo ko tembiasakue ryepýpe peteĩha umi matiz iñimportánteva.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Uriah Smith modelo profético rembiapokuete ogueraha ikuatiairũnguérape omoĩ hag̃ua vai hag̃ua pe mbohapyha plagha ñemoĩmbýpe Apocalipsis kapítulo dieciséis-pe. Peteĩva umi apañuái iñimportantevéva Smith rembiapo kapítulo dieciséis rehegua, ndaha’éi año hag̃ua oñeha’ã ombojoaju opa mba’e literalmente, peteĩ arakuépe opa mba’e va’erã oñembojoaju espiritualmente, ha’e va’ekue ndaikatúi ohechakuaa pe estructura específica pe joaju mbohapy hendáguape dragón, mymba ha proféta japu rehegua. Omoambuévo umi símbolo he’iséva añetegua umi he’iséva peteĩ interpretación privada reheguáre, Smith rembiapokue ojoko ikatu hag̃uáicha oñehechakuaa mba’éichapa oñemoheñói pe joaju mbohapy hendáguape, ha mba’éichapa oñemoheñói ha’e “pe prueba guasu Tupã tavayguakuérape guarã, upévare oñedetermináta iñepysyrõ opa ára guarã.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Pe aplicación vai umi símbolo Roma rehegua ha’e peteĩ ñeha’ã Satanásgui ojoko hag̃ua Tupã tavayguakuéra ára pahápe ohecha hag̃ua ndaha’éi Roma ko’ag̃agua añónte, ha avei mba’éichapa oñemoheñói Roma ko’ag̃agua. Tekotevẽterei ojekuaa hag̃ua umi característica profética ojoajúva Ñembyatypavẽ Tetãnguéra, pe pokatu papal ha Estados Unidos joaju rehe, oguereko consecuencia eterna.
In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Daniel kuatiañeʼẽme oĩ peteĩ prueba especial omombaʼeguasúva koʼã mbohapy pokatu ojoajúva rehechakuaa hag̃ua iñimportánsiava, ha oĩ ambue prueba especial omombaʼeguasúva umi punto peteĩchagua Apocalipsis kuatiañeʼẽme. “Pe ára ha ára” Daniel kuatiañeʼẽme ojekuaa vaʼekue Roma pagana ramo William Miller rehegua, haʼe oikuaaháicha 2 Tesalonicenses ojeporekávo. Miller oikuaa 2 Tesalonicenses-pe pe marandu omombeʼúva pe relación profética Roma pagana ha Roma papal apytépe rupive, pe ñeʼẽ “ára ha ára” haʼeha peteĩ símbolo Roma pagana rehegua, ha upévare pe ñemongyʼa oporombyai hag̃uáva haʼéta Roma papal.
The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Pe punto jaime’ẽva hína ningo kóva: 2 Tesalonicenses-pe Roma pagana ha Roma papal mborayhu joaju oñemoĩ peteĩ contexto-pe ombo’éva mba’éichapa, araka’e ha oĩramo ndereikuaái porã pe joaju oguerekóva umi mokõi mburuvichakue apytépe, rerresivi hag̃ua peteĩ jejavy mbarete, ha reñehundi hag̃ua opa ára g̃uarã.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Kóva hína pe ñe’ẽmondýi peteĩchagua pe mbohapyha irundyha plága peguáicha, upépe ndaha’éi pe dragón añoite, ha’éva Roma pagana 2 Tesalonicenses-pe, ha pe mymba avei, ha’éva “pe kuimba’e angaipa rehegua” upe pasajépe, síno avei, kapítulo dieciséis-pe, oĩ pe proféta japu. Pe pasaje omomba’eguasu pe tekotevẽ ojekuaa hag̃ua pe joaju orekóva umi pu’aka omoheñóiva Roma Moderna joaju mbohapyvegua, ha’éva avei Babilonia moderna.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Pe ñe’ẽjuavy “pe ára ha ára” rehegua oñe’ẽ upe joavy paha ára rehegua voi, ha katu omyasãi hag̃ua upe joavy jehechakuaa, omoĩvo ñanemandu’a hag̃ua pe iñimportanteha jajuhu hag̃ua mba’éichapa ojoaju umi mbohapy pokatu omoheñóiva Roma Moderna. Ñamboykévo jahecha hag̃ua ko añetegua, ha’e ñañembopyta hag̃uáicha tembiavyrã peteĩ jejavy mbarete.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Ko controversia oikovévape, umi oñemombeʼúva Estados Unidos haʼeháicha umi mondaha kuéraicha ojogua ndikatúiva ni peteĩmínte omoneĩ oikuaa hag̃ua mbaʼérepa iñimportante Estados Unidos oñerrepresenta jey jey oĩha papal pokatu poguýpe, ndahaʼéi haʼe hag̃ua pe papal pokatu voi. Aranduete ha akãguapyete ohechakuaa pe pokatu omboguatáva pe joaju polítikape, tembiasakuépe, menda rehe ha Biblia maranduhápe ojehecha ramo akãramo; ha pe akã hína pe oñembotuicháva ijehegui omopyenda hag̃ua pe visión, ha upéi hoʼa.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Pe lógica ohechakua hag̃ua Tetã peteĩ reko Amérikagua peteĩva umi mondaha, ndaikatúi ombojoaju pe tembiasakue ojehechauka vaʼekue, ha upéi oñembyaty vaʼekue, ary 321 guive 538 peve. Pe símbolo Tetã peteĩ reko Amérikagua rehegua ojehekýi vaʼerã raẽ pe “kuimbaʼe angaipa rehegua” ojehechauka mboyve. Pe “kuimbaʼe angaipa rehegua” ojehechauka jey umi ára pahápe, ha ojejapo mboyve upéva, Tetã peteĩ reko Amérikagua ojehekýi vaʼerã raẽ.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Pe léi domingo rehegua Tetã peteĩreko Mbojoajuha ryepýpe ndoikuaaukái Tetã peteĩreko Mbojoajuha ha’eha Roma Ko’ag̃agua; oikuaauka katu pe tetãgua ñehundi og̃uahẽma hague, ha Tetã peteĩreko Mbojoajuha oñemboja’opaite hague tekojoja-gui. Pe Roma Ko’ag̃agua ojehechaukáva Tetã peteĩreko Mbojoajuha ho’a jave pe léi domingo rehe, ha’e pe pokatu papal, upépe ha upe jave ae ogana va’ekue iñirũ, pe maranduhára japu.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Pe ára” Daniels kuatiápe ha ijoaju William Miller marandu ndive, ha mba’éichapa Miller ñehesa’ỹijo ojejuhu 2 Tesalonicenses capítulo mokõigui, ha pe ñemomarandu pene remonde rehegua pe mbohapyha plagape, opavave ohechauka umi elemento umi controversiakuéragui oñe’ẽva umi asunto ko’ág̃agua rehe.
The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Ñemomarandu 2 Tesalonicenses mokõiha capítulopegua ára pahápe rehegua ha’e peteĩ aty rehegua ohechakuaáva Estados Unidos peteĩ símbolo ramo, ha katu ndoipotái oñemboguata pe tesakã rupive ombohováiva Estados Unidos joaju Roma papal ndive. Péicha ojapóvo, ha’ekuéra ohecháta ndaha’éi Roma papal ha Estados Unidos añónte joaju, síno avei Naciones Unidas, pe mbarete dragón rehegua Apocalipsis capítulo dieciséis-pe.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.
Uriah Smith, A.G. Daniells ha W.W. Prescott rehe, Sister White ohechauka haguéicha ndaikatuiha oñemoñe’ẽ mba’érepa oiko mba’e peteĩgui ambuépe, upéicha avei umi omboykéva ojejapo hag̃ua Tupã Ñe’ẽ marangatúpe proféticamente oñeme’ẽva ñemboguata rehegua, ha’eva omyesakãva ko’ã mbohapy pokatu joajuha umi ára pahápe.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.
Ojoguaháicha peteĩha, ko’ág̃agua ha Uriah Smith rehegua ñe’ẽjepy’apykuéra, pe ñe’ẽjepy’apy umi mbohapy pokatu joaju rehegua, oñemombe’uháicha 2 Tesalonicenses-pe ha pe ñehundi porundy? Wait sixth plague -> sexto plague = mbohapypa? Need proper Guarani.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
11 jasyporundy 2001 rire, oikóma pe irundy mymba Joel arandukapýpe oñepyrũ. Añetegua niko umi mymba ohechauka hína peteĩ mbeguekatu, ñemotenondegua espiritual ñemboguejy Laodicea-pegua Iglesia Adventista del Séptimo Día-pe, oikévo ipype teología católica ha protestante apóstata. Jey hag̃ua, pe porupyrã hekopete umi irundy mymbápe g̃uarã ha’e Roma; ha pe interpretación privada katu he’i va’ekue ha’eha Islam, peteĩ símbolo profeta japu rehegua, ha upévare peteĩ símbolo Estados Unidos rehegua. Líneagui línea peve, umi controversia historia adventista-gui, ñande ramóima jahechava’ekue, maymáva oñe’ẽ pe añetegua peteĩchagua rehe.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Pe lado vai, irundy testígo rupive, ohechauka umi mondahárape Estados Unidos ramo, ha mokõi testígo ári pe lado vai ñemyesakã Estados Unidos rehe símbolo ramo ndoikói porã. Tupã remimbiporavo ára pahápe g̃uarã oĩ haguã umi cien cuarenta y cuatro mil apytépe koʼág̃a oĩ peteĩ prueba profética ryepýpe. Ndahaʼéi peteĩ prueba oñemboguapýva reity hag̃uánte nde voto ko lado térã pe lado rehe. Haʼe peteĩ prueba ikatúva añetetépe oñehasa hekopete añónte umi regla profética ojeporu hekopete ramo. León Judá trivupegua omombáy hag̃ua Itavayguakuérape ára pahápe oikuaa hag̃ua noñemoarandui pypuku porãiha, oheja ojegueru hag̃ua herejía kuéra.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Pe he'ígui oikova peteĩ herejía ko movimiento ryepýpe ohechauka ñande katupyry tee, umi mbojojaha profético rembiapokue rehegua regla-kuéra ñehesa’ỹijópe, imbarete’ỹha hekópe oĩ va’erãháicha. Roma omopyenda pe visión, ha pe visión umi ára pahápegua ha’e pe mburuvicha yvate gotyogua pu’ã paha ha ho’a paha. Pe “mburuvicha” avei ha’e pe “kuimba’e angaipa rehegua”, ha pe “kuimba’e angaipa rehegua” ha’e pe “temimbe’u ñemongy’a rehegua”, ha pe “aña”. Ha’e pe anticristo, ojehechauka chupe “nde retãyguakuéra mondaha” ramo, ha ha’e pe “akã” Roma Moderna rehegua.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Umi oñembotavyva iñentendimiétope pe ñeʼẽ rehe, ha ndohecháiva pe antikristo heʼiséva, katuete oñemoĩta antikristo ykére. Ndaipóri véima koʼág̃a ñandéve g̃uarã ñañembojoaju hag̃ua ko múndo ndive. Daniel oĩ hína ilótepe ha hendápe. Oñentende vaʼerã Daniel ha Juan profesía kuéra. Haʼekuéra omyesakã ojuehe. Omeʼẽ hikuái ko múndope añetegua opa tapicha oikuaa vaʼerãva. Koʼã profesía oĩ vaʼerã hag̃ua techaukahára ko múndope. Iñekumplimientorupi koʼã ára pahápe, haʼekuéra voi oñemyesakãta.” Kress Collection, 105.