The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.
Pe tembiguái oñeaplikáram guare pe tembiasakue ombohováiva umi versíkulo diez guive dieciséis peve, ojekuaa kuri Roma, pe omopyendáva pe visión, og̃uahẽ hague áño 200 a.C.-pe, upe áño ete pe ñorairõ Panium pegua ndive; ha che aikuaauka hína 2025-pe Roma og̃uahẽ ha omopyenda pe visión Trump ha Papa León oñemomarandu ramo guare iñepyrũrãme. 2025 ohechauka pe añoite peteĩ Papa ha peteĩ Mburuvicha oñemomarandu hague iñepyrũrãme peteĩchagua áñope. Pe mymba ha ta’ãnga oñemopu’ã yvate opavavépe g̃uarã ohecháseva’ekuépe 2025-pe. Umi tembiguái ypykuéraicha’ỹre, che aaplika umi versíkulo joapy, ha ndaha’éi pe tembiasakue ombohovái va’ekue umi versíkulo ñepyrũrã. Che amoneĩ pe tembiasakue rehe, péro aiporu hína peteĩ joapy umi versíkulo ryepýpe peteĩ marco ramo pe tembiasakue rehegua, ha ndaha’éi aiporu pe tembiasakue amyesakã hag̃ua umi versíkulo marco. Che ajerure’ỹre amombe’u mokõive tapeha ikatuha hekojoja hag̃ua.
The Revolution of the Maccabees
Pe Revolusión Macabea rehegua
I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.
Aiporu pe Makkabéo kuéra rehegua peteĩichaite avei. Pe pu’ã Makkabéo rehegua ary 167 a.C.-pe oiko kuri Panium ñorairõ ary 200 a.C.-pegua rire porã, ha Pompeyo ojapyhy mboyve Jerusalén ary 63 a.C.-pe. Upe línea oñepyrũva versíkulo dieciséis-pe, general Pompeyo ojapyhývo Jerusalén ary 63 a.C.-pe, ha osegíva Tiberias César peve, upéva oisãmbyhy vaʼekue Jesús oñekrusifika jave. Kurusu ha Tiberias ojehechauka capítulo once versíkulo veintidós-pe.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Ha umi ysyry pochyicha rekove reheve oñemombóta hikuái henondégui, ha oñembyaíta; heẽ, avei pe ñemoñeʼẽmegua ruvicha. Daniel 11:22.
General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.
Pompeyo General ojepyta Jerusalén 63 a. C. pe versíkulo dieciséis-pe, ha kurusu 31 d. C. pe versíkulo veintidós-pe, ohechauka peteĩ línea de profecía oñepyrũva peteĩ símbolo léi dominical rehe ha opa peteĩ símbolo léi dominical rehe. Versíkulo veintitrés ha’e peteĩ pa’ũ pe pasáhepe; upévare omarka versíkulo veintidós-pe ramo pe fin pe línea profética oñepyrũva’ekue versíkulo dieciséis-pe. Oñondive pe fin porã ha hesakãva pe línea rehe versíkulo veintidós-pe, oĩ avei pe mba’e añeteha versíkulo veintidós ha’eha peteĩ símbolo pe mismo waymark rehegua ojehechaukáva versíkulo dieciséis-pe; upéicha ome’ẽ peteĩ testimonio alfa ha omega, versíkulo dieciséis guive veintidós peve orepresentaha peteĩ línea profética ijojaha’ỹva.
Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.
Embojoapy ko mbaʼeversíkulo pápype quince ha dieciséis ohechauka hína pe jehasaha pe mburuvicha guasu Seleúcida-gui pe pokatu Romano-pe, ha rehechakuaáramo péva, rehecháta peteĩ jejokose hag̃ua pe joaju Seleúcida-kuéragui versíkulo quince-pe guive umi Romano-kuéra peve versíkulo dieciséis-pe, ha pe línea versíkulo dieciséis guive mokõipa mokõi peve ojehechauka porãitereiha peteĩ línea profética añoite ramo. Versíkulo dieciséis omoinge pe pokatu oúta upe rire oisãmbyhýtava Judea, upéicha oñemarka peteĩ jehasaha tembiasakue profético-pe, ojoguaháicha versíkulo mokõipa mbohapy rehe. Pe línea oñepyrũ ha opa peteĩ símbolo léi domingo rehegua ndive, ha pe línea opa pe versíkulo mokõipa mokõiha kapítulo once-pe.
Smith—and Three Caesars
Smith—ha Mbohapy César
The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.
Pe mba’e añetegua versíkulo dieciséis ohechauka hag̃ua pe léi domingo, ha avei versíkulo veintidós—oikotevẽ mokõive versíkulo oñemohenda hag̃ua peteĩva ári ambue. Uriah Smith oñe’ẽ versíkulo veintitrés rehe, ha omyesakã mba’érepa upéva ohechauka peteĩ tembiasakue oñepyrũva mombyryvéma umi versíkulo mboyvegua rembiasakuepe, ohechauka rangue peteĩ tembiasakue oúva pya’e pe kurusu versíkulo veintidós pegua rire.
“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’
“‘VERSÍCULO 23. Ha rire oñembojoajúma rire hendive, omba’apóta ñembotavýpe; og̃uahẽta yvate gotyo, ha oñembaretéta peteĩ tavayguakuéra mbovymíva reheve.’”
“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.
“Pe ‘ha’e’ ndive ojejapóva ko’ápe pe joaju, tekotevẽ ha’e hag̃ua pe mismo mbarete oikóva profecía ñe’ẽme’ẽ ryepýpe pe versíkulo 14 guive; ha ko mba’e ha’eha pe mbarete romano ojehechauka hag̃ua ndaipóri hag̃ua ñemoĩrõ, pe profecía oñekumpli haguére mbohapy tapichápe, ojehechakuaáma haguéicha, ojokupytyva’ekue oisãmbyhy pe Imperio Romano; hína, Julio, Augusto ha Tiberio César. Peteĩha, ojevývo ipu’akápe pe táva imba’évape py’aguapýpe, hepyka ha ho’a, ha ndoujejuhuvéi. Versíkulo 19. Mokõiha ha’e va’ekue impuésto omopu’ãva; ha oisãmbyhy pe rréino mimbipápe, ha omano ndaha’éi pochy rupive térã ñorairõme, síno py’aguapýpe iñembopyahuha ári. Versíkulo 20. Mbohapyha katu ha’e va’ekue peteĩ ombotavýva, ha umi tekove ivaivéva apytégui peteĩ. Oike pe rréino ári py’aguapýpe, péro mokõive, hekosãmbyhy ha hekove, opa va’ekue mbaretépe. Ha hekosãmbyhy aja pe Ñe’ẽme’ẽ Ruvicha, Jesús Nazaretgua, ojejuka kurusúre. Versíkulo 21, 22. Cristo araka’eve ndaikatumo’ãi oñembyai térã ojejuka jey; upévare ambue gobiernone, ha ambue araka’épe, ndaikatúi jajuhu ko’ã mba’e ojekumpliva. Oĩ oĩva oñeha’ãva omoĩ ko’ã versíkulo Antíoco rehe, ha ojapo peteĩva umi pa’i guasu judíogui pe Ñe’ẽme’ẽ ruvicha, jepe araka’eve nohenóiri chupekuéra upéicha. Kóva hína upeichagua razonamiénto oñeha’ãva avei ojapo hag̃ua Antíoco rreinado ha’e hag̃ua pe hatĩ michĩva Daniel 8-pe oñekumpliva; ha oñeme’ẽ upe mismo propósito rehehápe; hína, omboja’o hag̃ua pe tuicha cadena de evidencia ojehechaukahápe pe Advento doctrina ha’eha pe Biblia doctrina, ha Cristo ko’ág̃a oĩma hag̃ua okẽme. Péro pe evidencia ndaikatúi oñembyai; pe cadena ndaikatúi oñemboja’o.”
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Oguerahávo ore mboguejy hag̃ua pe imperio rembiapokuéra secular rupi pe setenta semana pahápe peve, maranduhára, versíkulo 23-pe, orembojevy jey upe ára pe Romano-kuéra oikehague hag̃ua ñemoñare poravopyre rehe directamente pe joaju judío rupive, ary a.C. 161-pe: upe punto guive upéi oremboguejy peteĩ línea derechápe umi mba’e oikóva rupi pe tupão ipahapegua jehupyty peve, ha ñemopu’ã Tupã reino opa’ỹva. Umi judío, ojejopy asýgui chupekuéra umi mburuvicha guasu sirio-kuéra rupive, omondo peteĩ embajada Roma-pe, ojerure hag̃ua umi Romano-kuéra pytyvõ, ha oñembojoaju hag̃ua hikuái peteĩ ‘joaju py’aguapy ha peteĩ ñe’ẽme’ẽ joajúpe hendivekuéra.’ 1 Mac. 8; Prideaux, II, 234; Josephus’s Antiquities, lívro 12, kapítulo 10, sección 6. Umi Romano-kuéra ohendu umi judío jerure, ha ome’ẽ chupekuéra peteĩ decreto, ojehaíva ko’ã ñe’ẽme:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’
“‘Pe senádo rembiapoukapy peteĩ joaju pytyvõ ha angirũrã rehegua judío retã ndive. Ndojehejamo’ãi avavépe, umi oĩva romano kuéra poguýpe, ojapo hag̃ua ñorairõ judío retã rehe, térã oipytyvõ hag̃ua umi upéicha ojapóva, taha’e omondo rupi chupekuéra tembi’u ra’ỹi, térã ygara, térã pirapire; ha oĩramo peteĩ jejopy judío kuéra ári, romano kuéra oipytyvõta chupekuéra opaite ikatuháicha; ha upéicha avei, oĩramo peteĩ jejopy romano kuéra ári, judío kuéra oipytyvõta chupekuéra. Ha judío kuéra oipotáramo omoĩve térã omboguejy hag̃ua mba’eve ko joaju pytyvõ rehegua gui, upéva ojejapóta romano kuéra peteĩ ñe’ẽme hag̃ua rupive. Ha oimeraẽ jehepyme’ẽ upéicha oñemoĩvéva, oguerekóta mbarete.’ ‘Ko tembiapoukapy,’ he’i Josefo, ‘ohai Eupólemo, Juan ra’y, ha Jasón, Eleazar ra’y, Judas oĩ jave tetã pa’i guasu ramo, ha Simón, ipehẽngue, ehérsito ruvicha guasu ramo. Ha kóva vaekue peteĩha joaju romano kuéra ojapóva judío kuéra ndive, ha oisãmbyhyse péicha hag̃uáicha.’”
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.
“Ko tiempo-pe umi Románo peteĩ tetã’i michĩva hikuái, ha oñepyrũ omba’apo ñembotavy reheve, térã ñemo’ã reheve, he’iséva pe ñe’ẽ. Ha ko’águi guive ojupi hikuái peteĩ jupi mbeguekatúpe ha pya’épe, pe pu’aka yvate gotyo upéi ohupyty va’ekue.” Uriah Smith, Daniel and the Revelation, 270, 271.
Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.
Ndaha’éi pe kurusu versíkulo veintidóspe omohu’ã peteĩ línea peteĩ símbolo reheve oĩva avei línea ñepyrũmbyme, ha pe versíkulo oúva upéi ojevy jey pe tembiasakue ohóva kurusu mboyvepe, amo treinta ary Panium rire ha amo cien ary Roma oñemomba’e mboyve Jerusalén rehe. Pe waymark pe liga judíakuéra rehegua, Smith ko’ápe omombe’úva 161 a.C. ramo, ambue pionérokuéra omombe’u 158 a.C. ramo. Pe punto che amomba’éva ko’ápe ndaha’éi tuichaiterei pe ára, síno versíkulo dieciséis guive veintidós peve ohechauka peteĩ línea tembiasakue profétikaregua pe léi domingo rehegua ha’éva mokõivéva, pe alfa ha pe omega, pe líneape g̃uarã. Upéi, peteĩ jeýma oñemohenda rire pe línea versíkulo dieciséis guive veintidós peve, pe versíkulo veintitrés ojapo jey ha omyasãi pe tembiasakue oĩva pe línea ryepýpe, versíkulo dieciséis guive veintidós peve. Pe línea profétika tembiasakueregua ojehechaukáva versíkulo veintitréspe ha’e pe tembiasakue Macabeokuéra rehegua, ha pe tembiasakue Macabeokuéra rehegua ha’e peteĩ paralelo perfecto Estados Unidos rembiasakuére.
Two Dynasties
Mokõi Dinastía
The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.
Umi Macabeo ohechauka peteĩ ñepu’ã mburuvicha guasu Seleúcida poguýpe oñepyrũva’ekue Antíoco Epífanes oisãmbyhy aja. Pe ñepu’ã niko oñemoĩva’ekue pe mburuvicha guasu Seleúcida yvatepegua rehe, ha upéva ogueru peteĩ jehupyty guasu oporogueraháva mokõi ñemoñare sãmbyhyha judeyguápe upe aravope, ha ipahápe og̃uahẽ Jerusalén ñehundi pe ary 70 d.C. peve. Pe ñemoñare peteĩha ha’e va’ekue pe Hasmonea, ha pe mokõiha pe Herodiana. Pe ñemoñare Herodiana ha’e va’ekue pe mokõiha tekove reko sãmbyhy judeygua pe jejora rire pe mburuvicha guasu Seleúcida yvategua poguýgui. Kóva oñembojoaju hag̃ua peteĩchaite pe sistema romano ndive, pórke pe ñemoñare Hasmonea tenondegua katu añetehápe judía va’ekue. Pe ñemoñare Hasmonea oñepyrũ 141 a.C.-pe ha 37 a.C.-pe oñepyrũ pe ñemoñare Herodiana ha opa 70 d.C.-pe.
The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.
Umi dinastía ohechauka Judea ruvicha hag̃ua, pe yvy marangatu yma guare ha heetéva. Pe ñorairõ Maccabeo guare oiko 167 guive 160 ary mboyve Cristo. Ary 164 mboyve Cristo-pe, umi Macabeo omosẽ Antiochus Epiphanes-pe Jerusaléngui ha omopotĩ ha ombojevy ñembohovái pe tupãópe, Antiochus omongyʼa rire upéva; hákatu ndahaʼéi 141 ary mboyve Cristo peve pe mbarete Seleúcida yvate gotyogua oñehundipaite hague ha oñepyrũ hague pe dinastía Hasmonea.
The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.
Dinastía Herodiana ha’e peteĩ mba’e ñemigua iñimportánteva ko línea-pe g̃uarã, ha Herodes el Grande voi niko pe ohenóiva’ekue ojejuka hag̃ua mitãnguéra Jesús heñói jave, ha ita’ýra hína kuri oisãmbyhy Jesús omano jave. Herodes el Grande ha’eva’ekue túva, ha ha’e kuri peteĩ mburuvicha guasu Judea ári, péro ita’ýra katu peteĩ tetrarca añoite va’ekue, he’iséva ha’eha peteĩ oisãmbyhyva peteĩ irundyha pe rréino rehe, peteĩ gobernador-icha rangue peteĩ mburuvicha guasu. Upévare ndorekói va’ekue pe pokatu oikotevẽva ombojoaju hag̃ua ijehe Pilato ndive ojuka hag̃ua Cristo-pe kurusúre. Jesús reñói ha’e va’ekue pe “ára paha” maranduhára rehegua ilínea de profecía-pe, ha Hemanóre ojehechauka pe léi domingo rehegua. Pe Herodes peteĩha ohechauka 1989, ha pe Herodes pahagua ha’e pe léi domingo rehegua. Herodes túva guive Herodes ta’ýrape peve ha’e pe línea profética Cristo rehegua.
The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.
Pe línea Macabeo-kuéra rehegua oñepyrũ peteĩ ñorairõ jehupytépe, osẽ porãva, peteĩ mburuvicha guasu yvate gotyogua rehe, ha’e ombohapéva’ekue umi judio-kuéra ári heko griego, ikultura avei pe religión griega. Pe oñepyrũmby dinastía hasmonea rehegua orrepresenta 1798. Mba’ére piko upéicha, ikatu reñeporandu. Peteĩ dinastía oñepyrũramo peteĩ “ára paha” maranduhápe, oiko haguéicha dinastía herodiana rehe Cristo heñóiramo guare, upéicharõ ambue dinastía avei, marandu proféticogua tekotevẽ rupi, oguerekova’erã pe jejopyrã peteĩcha. Mokõive dinastía oñepyrũ peteĩ ára pahápe, ñamoĩramo Cristo ñemoñare pe “ára paha” ramo; ha umi tavýva araka’eve ndohechái pe tesape ndojeipe’áiva, ojoajúva pe ára paha ndive.
“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.
“Ñandéva árape, Cristo áraicha avei, ikatu oĩ peteĩ javy Ñandejára Ñe’ẽ Porã rehegua jehesa’ỹijo térã iñembotavy. Umi judío-kuéra oikuaárire Ñandejára Ñe’ẽ Porã py’aite guive ha ñembo’e reheve, ijeheka ojeguerekóta kuri peteĩ añetehápe oikuaáva pe ára rehegua, ha ndaha’éi pe ára añónte, síno avei mba’éichapa Cristo ojechauka va’erãha. Noñemoĩmo’ãi va’erãmo’ã hikuái Cristo jeguata mokõiha mimbipávape ijuajúva ijeju peteĩha rehe. Oreko kuri hikuái Daniel remimombe’u; oreko kuri hikuái Isaías remimombe’u ha umi ambue maranduhára remimombe’u; oreko kuri hikuái Moisés ñembo’e; ha ko’ápe oĩ Cristo ijapytépekuéraite, ha upéicharõ jepe hikuái oheka Ñandejára Ñe’ẽ Porãme mba’e rechaukaha ijeju rehegua. Ha ojapo hikuái Cristo rehe umi mba’eete voi oñemomaranduva’ekue ojapotaha hikuái. Oikopaite kuri hikuái pytũmbýpe, ha ndoikuaái mba’épa ojapo hikuái.”
“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.
“Ha heta ojapo ko árape upeichaite, áño 1897-pe, ndorekói rupi jehasa umi marandu ojehechapyre pe peteĩha, mokõiha ha mbohapyha ánhel rembiguáipe. Oĩ umi ohesa’ỹijóva Ñandejára Ñe’ẽ porã ohecha hag̃ua mba’éichapa ko’ã marandu gueteri oĩ tenonderãme. Ombyaty hikuái umi marandu añetegua, ha katu ndoikuaái mba’éichapa ome’ẽ va’erã chupekuéra hendaitépe marandu marandu’ỹme profético-pe. Upévare ko’ãichagua oĩ peligro-pe ombotavy hag̃ua tavayguakuérape marandu moõpa oñemohenda va’erã rehe. Ndohechái ni noikũmbyporãi ára paha, térã araka’épa oñemohenda va’erã umi marandu. Ñandejára ára oguahẽ hína py’aguapýpe ha kañyháicha; ha umi oje’éva iñarandu ha tuichaíva katu oñe’ẽ rei ‘Tekombo’e Yvatevévare.’ Ndoikuaái hikuái Cristo ou jeýta hague rechaukaha, ni arapaha ko yvy arigua.” Paulson Collection, 423, 424.
Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.
Ojehechakuaa Cristo reñóiha pe “opa ára”, ha upévareha pe llave ogueru hag̃ua pe línea umi Macabeo-pegua ko’ág̃agua añeteguápe umi ára pahápe, ojapo Cristo-gui pe pasáhe mbytéte voi, ha upéva avei peteĩ prueba pe aplicación ovaleha.
The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.
Macabeokuéra ñemoñare ohechauka pe yvy porã espiritual, ha pe ta’anga ñepyrũ oiko peteĩ ára pe yvy porãgua tavayguakuéra ojepe’a hag̃ua mburuvicha yvate gotyogua poguýgui, iñemongu’e hag̃ua políticamente ha religiosamente. Pe Maccabeokuéra pu’ã, ogueru va’ekue pe ñemoñare Hasmonea, ohechauka 1776, ha pe pu’ã mburuvicha yvate gotyogua rehe, omohu’ãva’ekue Macabeokuéra, ohechauka pe Revolutionary War. Umi mokõi pa mokõi ary 1776 guive 1798 peve ohechauka pe Maccabeokuéra ñepu’ã ogueru va’ekue pe ñemoñare Hasmonea, pe ára paha jave 1798-pe, upéva osegui va’ekue pe ñemoñare Herodiana oñepyrũ meve pe ára paha jave 1989-pe. Pe ñemoñare Herodiana osegui va’ekue Jerusalén ñehundi peve ary 70 AD-pe.
What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.
Mokõi mbaʼe iñimportánteva ojehechakuaa hag̃ua ko tembiasakue rapepe; peteĩha, ha’e peteĩ ta’ãnga pe yvy porã yma guaréva rehegua, ohechaukáva pe yvy porã koʼág̃aguáva; ha mokõiha, oñepyrũ peteĩ tembiasakue rape ryepýpe oñepyrũva versíkulo 16-gui, upépe Roma ogana hag̃ua pe yvy porã peteĩhaite, upéicha rupi ojehechauka hag̃ua pe téma tenondegua ko rape rehegua. Pe rape versíkulo 16 guive versíkulo 22 peve orrepresenta pe yvy porã, ha ikonteksto ha’e pe léi dominical hi’aguĩetéva oúva. Pe rape avei orrepresenta mokõi aty omomba’égua, oinfluiáva mokõive gobierno dinástico rehe. Umi Saduceo sa’ive ipapapy reheve, péro hetavépe ha’ekuéra oisãmbyhyva’ekue pe sistema religioso ha político judío mokõive periodo dinástico-pe. Pe sistema religioso oñemboguata va’ekue peteĩ sacerdocio rupive, ha upe sacerdocio avei oñeinflui va’ekue umi Saduceo ha Fariseo rehe. Umi gobierno Hasmoneo ha Herodiano mokõivéva oñeinflui va’ekue umi Fariseo ha Saduceo rehe, ha umi mokõi dinastía orrepresenta pe gobierno Estados Unidos-pegua 1798 guive pe léi dominical peve.
The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.
Fariseokuéra ha Saduceokuéra ohechauka mokõi aty orekóva tendota política opaichagua, oñembojoavyva ipyta rehe tembiguáiregua porandúpe. Demócrata-kuéra oĩ tembiguái rehehápe, ha Republicano-kuéra opuʼã tembiguái rehe; ha oñondivepa ombaʼapo joajúpe aparato polítiko ndive Tetã Joaju-kuéra gobierno constitucionalpe. Upe gobierno haʼe pe yvy mymba ñarõ Apocalipsis trece-pe, ha pe tembiasakue okapeguáva pe yvy mymba rehegua ojehechauka ihatĩ republicano rupive. Pe tembiasakue hyepypegua ojehechauka pe ihatĩ protestante rupive. Umi hatĩ ojeheja peteĩteĩ pe mymba ári, pórke pe mymba haʼe pe Constitución ombojaʼóva pe hatĩ estado rehegua pe hatĩ tupãó reheguágui, ha upéicharõ jepe oñemonguʼe oñondivepa tembiasakue rupive. Pe hatĩ republicano oreko mokõi influencia, tahaʼe tembiguái rehehápe térã tembiguái rovái. Pe hatĩ protestante oreko mokõi influencia, tahaʼe ára pokõiha pytuʼu marangatúre térã kuarahy ára peteĩha rehe.
Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.
Mbohapy treinta áño rire Panium ñorairõ guasu rire, Macabeokuéra omboja historia Tetã peteĩ reko Amérika-pegua pe mbohapy memeha rréino ramo marandu profesía Bíblica-pe. Upéi, mbohapypaite rupi peteĩ sientu áño rire, versíkulo dieciséis oñekumpli Jerusalén oñemomba’eguasu jave, ha upéva ohechauka hag̃ua kurusu. Judea ha’e mokõiha umi mbohapy jejoko apytégui Roma omboguejyva’ekue oipyhy hag̃ua arapy tuichakue. General Pompeyo ogana Siria-pe ary 65 a.C.-pe, ha upéi Judá-pe ary 63 a.C.-pe. Augusto César oganava’erã kuri pe mbohapyha jejoko Actium ñorairõ guasúpe ary 31 a.C.-pe. Ko historia oñerrepresenta pe línea ohohápe versíkulo dieciséis guive veintidós peve.
By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.
Kurusu ára peve, Macabeo kuéra rembiasakue omba’apo hína haimete mokõi sa ary pukukue. Uriah Smith ohechauka pe rembiasakue ojehechaukáva pe joaju Judío kuéra ndive versíkulo veintitrés-pe oñembojoajúva’erã peteĩ ñepyrũmby historiagua rehe oikova’ekue haimete mokõi sa ary mboyve pe kurusu rembiasakue versíkulo veintidós-pe. Pe kurusu rembiasakue versíkulo veintidós-pe oñembojoajuva’erã versíkulo dieciséis ndive, versíkulo dieciséis avei niko pe léi domingo rehegua. Kóva he’ise Macabeo kuéra línea, ha’éva Judá yvy porãite rembiasakue, oñepyrũha heta mboyve pe léi domingo oĩva versíkulo dieciséis-pe.
When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.
Jantendéramo vove pe historia Millerita ohechauka pe historia umi cien cuarenta y cuatro mil rehegua, ikatu ñambojoja pe ára paha umi Millerita-pe g̃uarã 1798-pe, pe ára paha umi cien cuarenta y cuatro mil-pe g̃uarã 1989-pe. Jajapóramo kóicha, ñamoĩ joajúpe pe historia pe ángel peteĩha ha mokõiha rehegua, pe ángel mbohapyha historia ndive. 1798 ha 1989 hína pe alfa ha omega techaukaha pe historia Daniel once versículo cuarenta rehegua.
Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.
Pe versíkulo cuarenta oñepyrũ pe “ára paha”pe, ha upéva ikatu hag̃uáicha ojehechauka ndahasýiha ha’eha 1798; ha oñentende porã ramo, Unión Soviética ho’apa hague 1989-pe ombohovái pe versíkulo cuarenta, ha upe ñembyahýi avei ha’e va’ekue “ára paha”. Mokõi “ára paha”, peteĩ versíkulope, upe capítulo-pe voi oĩháme pe línea de los Macabeos. Pe pu’ã guasu macabeo ogueru va’ekue pe dinastía asmonea ohechauka umi mokõi paapy ary 1776 guive 1798 peve. 1798-pe oñepyrũ pe dinastía asmonea ha pe dinastía herodiana oñepyrũ 1989-pe.
Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.
Daniel 11 pe versíkulo diez ohechauka 1989, ha pe versíkulo dieciséis ha’e pe léi domingo. Pe líña históricape umi versíkulo ryepýpe ohechauka mbohapy ñorairõ, peteĩ mburuvicha guasu yvygotyo guáva mano, ha Roma oikeha maranduhai proféticape. Upéva avei oguereko mokõi dinastía rapykuéri, ha umíva ohechauka pe ñemoambue oikóva pe mymba yvy rehegua Apocalipsis 13-pe, pe “orekóva mokõi hatĩ ovecha ra’yicha, ha” “ñe’ẽva dragónicha”. Oñemohendaháicha peteĩ rire peteĩ, pe peteĩha dinastía judía ha’e pe ovecha ra’y, ha pe mokõiha dinastía romana ha’e pe dragón. Pe peteĩha dinastía judía va’ekue; pe mokõiha romana va’ekue. Taha’e judía térã romana, pe mymba yvy rehegua oguereko mokõi hatĩ.
The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.
Pe dinastía judía ohechauka pe hatĩ protestántepe ha pe dinastía romana ohechauka pe hatĩ republicánope. Mokõivéva umi hatĩ oreko avei peteĩ división profética mokõigua. Umi saduceo ha fariseo ome’ẽ pe marco umi demócrata tembiguái-rehegua rehehápe, ojoavyháicha umi republicáno oñemoĩva tembiguái rehe; ha avei ohechauka peteĩ división mokõigua umi vírgen itavýva rehe, ojoavyháicha umi vírgen arandúva rehe. Umi fariseo, vírgen itavýva ramo, oñemopotĩ pe ñembotavy peteĩháme, ha umi saduceo oñemopotĩ pe mokõiha ñemopotĩ templogua jave. Umi fariseo, Sardis iglésiaicha, he’i va’ekue orekoha téra tekovéva, ha katu omanóva; ha upévare oñemopotĩ raẽ; upéi umi saduceo, ombotovéva Tupã pokatu, ombotove avei pe pokatu ha pe marandu Pyharepyte Sapukái rehegua. Umi saduceo hína umi tavaygua pactopegua ojeheja hag̃uáicha ohasa hag̃ua ykére; umi saduceo hína umi oguerohorýva añoite pe porã hag̃uáicha oñandu hag̃ua hemiandu porã.
“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.
“Cristo jeju hag̃ua, oñemomaranduháicha pe ánhel peteĩha marandu rupive, ojehechakuaa hag̃ua ojehechauka hague pe noviotaha ou ramo guáicha. Pe reforma tuichaite ojehupytyvaʼekue marandu ijeju pyaʼetereíva rehegua ñemombeʼu guýpe, okorresponde pe kuñataĩkuéra osẽ hag̃ua. Ko parábola-pe, ha Mateo 24-peguáicha avei, mokõi aty oñerrepresenta. Opavave oguereko vaʼekue ilámpra, la Biblia, ha upéva tesape rupive osẽ ojojuhu hag̃ua pe Novio ndive. Péro “umi tavy ogueraha vaʼekue ilámpra, ha ndoguerahái hendivekuéra aséite,” umi arandu katu “ogueraha aséite hembiʼyrukuérape ilámpra ndive.” Koʼã ipahapegua ohupyty vaʼekue Tupã gracia, pe Espíritu Santo puʼakapáva omoheñóijeýva ha omyesakãva, ha upéva ojapo Iñeʼẽgui peteĩ lámpra ipykuérape g̃uarã ha peteĩ tesape hapére g̃uarã. Tupã kyhyjépe ohesaʼỹijo vaʼekue umi Escritura oikuaa hag̃ua añetegua, ha kyreʼỹme oheka ipyʼa ha hekove potĩ hag̃ua. Koʼãva oguereko vaʼekue peteĩ experiencia personal, peteĩ jerovia Tupãre ha Iñeʼẽre, ndaikatúiva oñembyai ñembyasy ha delay reheve. Ambuekuéra “ogueraha ilámpra, ha ndoguerahái hendivekuéra aséite.” Oñemomýi vaʼekue impulso gui. Ikyhyje oñemombáy vaʼekue pe marandu solemne rupive, péro ojerovia hikuái iñermáno kuéra jeroviare, oĩ porãgui pe tesape ryryi porãva temimoʼã porãgui osẽvare, ndorekóigui peteĩ entendimiento pypuku añeteguáre, térã peteĩ tembiapo añete gracia rehegua ipyʼapýpe. Koʼãva osẽ vaʼekue ojojuhu hag̃ua Ñandejára ndive, henyhẽ esperanza rehe pe jehepymeʼẽ pyaʼe hag̃uáre; péro noñembosakoʼíri pe delay ha ñembyasy-rã. Oguahẽ jave prueba-kuéra, ijerovia ikangy, ha ilámpra kuéra omimbi kangy.” The Great Controversy, 393.
Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.
Taha’e jepe polítiko térã religioso, mokõive aty oñemojoaju umi arandu rehe ko apañuãi pyhare mbytepe. Péva je’íma rire, ñañepyrũ kuri pe artículo ñamopu’ãvo ko punto: che aaplika pe versíkulo catorce iñemohenda rehehápe umi versíkulo rape ohoháicha, oñemoĩ hag̃ua ojoavyhápe pe secuencia histórica umi versíkulo ohechaukávagui. Aipurúta upe lógica peteĩ ñe’ẽme’ẽme pe versíkulo veintitrés ñemohenda reheve. Peteĩ waymark ñemohenda ojokupytyva’erã iñembyaty histórico ojejapóva rehe. Pe ñe’ẽme’ẽ umi judío ojapova’ekue Roma ndive umi Macabeo ára aja omyesakã moõpa pe versíkulo oñeaplikava’erã. Umi “mondaha” pe versíkulo catorce-pe, omoañetéva pe visión, upéva ojapo kuri 200 a.C.-pe, upe añoitépe pe ñorairõ Paniumgua, péro pe ñorairõ ha umi mondaha ha’e mokõi símbolo iñambuéva.
The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.
Umi “monda” oike pe tembiasakuepe, ndaha’éi hag̃ua oñemopyenda peteĩ joaju directo Panium ñorairõ ára rehe, síno hag̃ua ojehechakuaa pe joaju ha’ekuéra ojapova’ekue Egipto mburuvicha guasu iporiahúva, oguerekóva po ary, rehe, ha upéva oĩva kurusúre oñemano hag̃uáicha Antiochus po rupive. Ha’ekuéra ndoipotái kuri oñekytĩ térã ojerevai pe trigó egipcio jegueru Imperio Romano-pe. Pe joaju profético Roma oguerekóva pe mburuvicha guasu egipcio vulnerable, oguerekóva po ary, ndive, upéva hína ko versículo rembipota. Upe ñemongu’e ohechauka pe mba’e vai oúva upe oñembyai rire osẽva Putin ñeha’ãgui oike hag̃ua ipype pe iglesia ucraniana ñemoĩ Rusia iglesia poguýpe, yma guaréicha, ary 1989 mboyve. Upe ñeha’ã omoñepyrũ pe ivaive ohóvo mbeguekatúpe pe itetãnguéra yvy gotyo guigua rehegua, ha Putin omano vove Ptolemy omano haguéicha, térã oñemosẽramo mombyry Uzziah ha Napoleónicha, profétikamente oñenohẽ chupe ha upéi pe itekove ruvicha’ỹre hembiguái retã oñeñangareko hese peteĩ aty mburuvicha ndaikatupyrýiva rupi. Upéi, pe mburuvicha guasu oguerekóva po ary ára peve, Roma papal oike oñepysyrõ hag̃ua umi mba’e oguerekóva interés rehe, ha upéva hína pe iglesia ucraniana.
The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.
Pe papado ndohupytyvõi lado ortodoxia rusa térã ucraniana apytépe; ha’e ojeporeka opa hendáre ogueru hag̃ua opaite tetãygua aty religioso kuérape ipoguýpe, ojehechaukaháicha Isaías 4-pe.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.
Ha upe árape, siete kuña ojapyhýta peteĩ kuimba'ére, he'ívo: Ro'úta ore mbujape voi, ha romondéta ore ao voi; toñembohéra hag̃uánte nde rérape, oñembogue hag̃ua ore ñemotĩ. Upe árape Ñandejára rakã potýta porã ha hechapyrã, ha yvy'a ári hi'a iporãitereíta ha ojeguerohory hag̃uáicha umi Israel-gua osẽva'ekuépe g̃uarã. Ha oikóta, pe opytáva Siónpe, ha pe hembýva Jerusalénpe, oñembohérata marangatu, maymáva ojehaíva umi oikovéva apytépe Jerusalénpe. Isaías 4:1–3.
The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.
pe papado oguereko poguýpe opaite umi aty religiósova, ojehechaukáva pokõi kuñanguéra ramo, he’iséva opaite umi iglesia-kuéra. Umi pokõi iglesia oipota ohenói chupekuéra católica, he’iséva universal, ha hesakã porã ndaha’éiha Tupã tavaygua, pórke oguerekose ijao tee. Pe joaju opaite umi aty religiósova, umi oipotáva oiporu ijao yvypóra guigua tee, oiko upe tiempo-pe umi “Jerusalénpe oĩva oñehenóita marangatu” jave, upéva ha’éva pe Ñandejára rakã okambiahápe peteĩ tavayguakuéragui Laodiceagua peteĩ tavayguakuéra Filadelfiagua-pe, ha upépe pe papado oiko opaite umi aty religiósova akã ramo upe mismo tiempo-pe avei oñemoakãta hag̃ua umi aty polítikova ári.
In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.
Áño 1989-pe, pe iglésia Ucrania-pegua haʼe vaʼekue peteĩ símbolo pe mburuvicha yvate gotyogua omondo hag̃ua yvýre Unión Soviética, ha Putin ohekáta omyengoviajey pe joaju yma guare ñemomirĩme guýpe, ha orresivíta lepra ijykére, ha oñepyrũta peteĩ ñembyahýi-religión rehegua pe religión omboykévaʼekue hembipota. Upéva ñembyahýi oiko vaʼekue Ptolomeo retã teepe, táva Alejandría-pe; upévare umi iglésia Rusia ryepýpe ojejokóva Roma rehegua ndikóigui oikóta hikuái Putin rembiapo-rupi ha avei ipaha. Trump oñembosakoʼi aja pe ñorairõ Panium-pegua rehe, pe ijoaju ojehechaukáva pe ñangarekoháre pe mitãrusu mburuvicha Egipto-pegua ikangýva rehe oñemombeʼu 2025-pe. Pe pokatu Romano, ary 200 a.C. pe oñangarekovaʼekue pe mitãrusu mburuvicha Egipto-pegua rehe, upe jave ndopytamoʼãi oñangareko hese. Haʼe oipytyvõta omohuʼã hag̃ua pe mitãrusu mburuvicha. Roma, Egipto ñangarekoharamo ary 200 a.C.-pe, ohechauka Roma Egipto mbyaityhararamo pe ñorairõ Panium-pegua jave.
Millerites
Millerita-kuéra
The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.
Umi Millerita ndohechái mbohapy mburuvichakue Romagua, ohecha mokõinte; upéicharõ jepe, hekopete pe añetegua ha’e va’ekue añetegua. Pe lógica profética Antiochus rehegua, techaukaha ramo, ome’ẽ ñandéve pa’ũ jaiporu hag̃ua versíkulo catorce peteĩ tembiasakuepe oĩva versíkulo quince mboyve, jepe pe tembiasakue omoañeteva’ekue ypykuére umi versíkulo omoĩkuri mokõivéva, versíkulo catorce ha quince, ary 200 a. C. pe. Che amombe’u hína versíkulo dieciséis ha’eha pe léi domingo pya’e oútava, ha versíkulo catorce ha’e hague 2025, ha versíkulo quince ha’eha gueteri pe ñorairõ Panium pegua oútava. Antiochus ohechauka umi mbohapy ñorairõ ha’eha peteĩ línea profética añónte, ha’e oĩgui umi mbohapy ñorairõme; ha upéicha avei ohechauka pe afirmación che ajapóva: pe aplicación ára pahapegua umi versíkulo rehegua, oñemboja’o porã vove línea ári línea rape porã rupive.
Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.
Antíoco oĩkuri umi mbohapy ñorairõme, ha ára pahápe ha’e orrepresenta papado pu’aka proxy 1989-pe (Reagan ha Estados Unidos), 2014-pe (Zelenskyy ha Ucrania), ha upéi, Panio ñorairõme, ha’e upe proxy pu’aka peteĩchagua 1989-gua, Jesús akóinte orepresentágui pe pahápe pe ñepyrũ ndive. Ronald Reagan omanóma ha oñeñotỹma, upévare Antíoco testimonio histórico hendy porã pe entendimiento Millerita ndive, péro oĩ sujeto umi léi ogovernáva peteĩ línea ári ambue línea aplicación. Pe pahaitéva papado proxy pu’aka umi versículope ha’e Trump, jepe históricamente Antíoco oĩkuri umi mbohapy ñorairõme. Oñekumpli hag̃ua versículo trece, Trump tekotevẽkuri operde pe mokõiha elección, versículo trece-pe ha’e “ojevy” hag̃ua, imbaretevévo araka’eve guarégui, imbarete hag̃uáicha oguereko hag̃ua peteĩ balazo iñapysẽme, upéva, pe kuãguasu akatúa ha pe py guasu akatúa ndive, ha’eva’ekue oñemboysova’erã tuguy reheve, umi pa’i oñemboysýramo guare.
Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.
Reagan ohechauka Trump-pe, Reagan niko pe umi pahá apytégui umi ocho mburuvicha guasu paha ára guive, ary 1989-pe. Lincoln ohechauka avei Trump-pe, ha’e rupi pe primer mburuvicha guasu Republicano. Lincoln-pe ojuka umi demócrata proesclavitud, Roma ndive oñemoirũva, ha mokõivéva Ronald Reagan ha iñirũ papista Juan Pablo II oikove ohasávo jejukase rehegua ñeha’ã. Trump-pe ojejuka políticamente ary 2020-pe, pe elección oñemonda vaʼekue rupive, Ojehechaukapy 11, versículo 7 ñemohuʼãme, ha upéi ary 2024-pe oñemopuʼã jey, versículo 11 ñemohuʼãme.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.
Ha og̃uahẽ vove hikuái imarangatupy rupi ome’ẽva testimónio, pe mymba ojupíva yvykua pypukúgui oñorairõta hesekuéra, ipu’akáta hese kuéra ha ojukáta chupekuéra. … Ha mbohapy ára ha mbyte rire, Tupãgui ouva’ekue pe Espíritu de vida oike chupekuéra pype, ha opu’ã hikuái ipy ári; ha tuicha kyhyje ou umi ohechávare chupekuéra ári. Apocalipsis 11:7, 11.
Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.
Trump ñemoingove jevýva ha’e kuri ivérso pakapýpe mbohapyha “ou jevýva”, ha upéicha avei ome’ẽ peteĩ joja peteĩ tekopy tee Romagua rehegua, Roma niko “poapyha oúva umi pokõi apytégui”, ha Trump ha’e peteĩ ta’anga Roma rehegua.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Ha pe mymba guasu oĩ va'ekue ha ndaipóri véima, ha'e voi hína pe porundyha, ha osẽ pe siete apytégui, ha ohóta ñehundípe. Apocalipsis 17:11.
Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”
Trump mokõiha ñe’ẽme’ẽ ojapóva chugui pe mbohapyha ruvicha guasu porundyha Reagan guive, ha pórke ha’e avei pe poteĩha, Trump, oñembojoajúvo papadondive, ha’e “pe poapyha, ha’éva umi pokõi apytégui.” Poapy niko jeikove jevy ra’anga, ha upéva omomba’eguasu ha’eha, papado ra’angáramo, tekotevẽhague oreko peteĩ kyhyje’ẽrã ñehundi oñemongueráva ikatu hag̃uáicha “ojevy.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ha ahecha peteĩ ijapytépe oĩvaicha ku omanóva peve oñekutu vaʼekue; ha pe ikutu vai omano hag̃uáva oñemonguera. Ha opa ko yvy tuichakue ohecharamopa pe mymba guasúpe. Apocalipsis 13:3.
When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.
Pe ñehẽ vai opakúvo, yvóra “ohecharamo pe mymba ñarõme”; ha Trump oñemopu’ã jeyrõ guare pe poapyha ramo, umi siete apytégui, ary 2024-pe, ha’e “ojevy” ha opaite yvóra ohecharamo hapykuéri.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ha mbohapy ára ha peteĩ ára mbyte rire, oike ipypekuéra pe Espíritu de vida oúva Tupãgui, ha opu'ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohecháva ári. Ha ohendu hikuái peteĩ ñe'ẽ tuicha oúva yvágagui he'íva chupekuéra: Pejú yvate ko'ápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Apocalipsis 11:11, 12.
Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.
Trump “ojevyjey” jeyvy 2024 jeporavópe, ha upéi 2025-pe ha’e ha pái León mokõivéva oñemoĩmburuvicha. Jesús ome’ẽ vaekue peteĩ ñe’ẽmondo porã ha hekopete, oimeraẽvape ohechaséva hag̃ua.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Upévare, peẽ pehechávo pe mba’e jeguaru oporomombaretéva ñehundi rehegua, oñe’ẽ haguéicha hese Daniel maranduhára rupive, oĩha pe tenda marangatúpe, (pe omoñe’ẽva, toikũmby.) Mateo 24:15.
Mark says it perhaps a little clearer.
Marcos he’i ikatu hag̃uáicha michĩmi hesakãve.
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.
Ha péro pehecha pehechávo pe mbaʼe vai ñembyai rehegua, oñeʼẽ hague rehe Daniel maranduhára, oĩ hag̃uámeʼỹme hína, (toikũmby pe omoñeʼẽva,) upéicharõ umi oĩva Judéape toñani yvytýpe. Marcos 13:14.
The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.
Pe mba’e vaiete omoñehundiha hína Róma peteĩteĩva heko mbohapyetévape. Róma pagána, papal ha moderna, peteĩteĩva ha’e peteĩ techaukaha ñe’ẽmondo hag̃ua Tupã remimboukuérape. Pe ñe’ẽmondo ojekuaa va’erã Róma oĩ jave peteĩ “tenda marangatúpe” térã “ndaikatúiha oĩhápe” oĩ. Pe yvy gloriosa ha’e pe yvy marangatúva Ñandejára Ñe’ẽme, ha Tetã peteĩ reko Amérikagua ha’e pe yvy gloriosa espiritual.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.
Ha Ñandejára omoheredátane Judápe iparte ramo yvy marangatúpe, ha ojeporavóta jey Jerusalénpe. Pekirirĩ, opa tekove, Ñandejára renondépe; haʼe niko opuʼãma ihenda marangatúgui. Zacarías 2:12, 13.
When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.
Rehechávo Róma oñembo’yha pe tenda marangatúpe, Ñandejára oiporavo Jerusalénpe Ipuévlo jehovasapyrã ramo pe ipaha hag̃uarã. Reagan, pe peteĩha umi poapy mburuvicha guasu apytégui, omohenda vaʼekue peteĩ ñe’ẽme’ẽ kañy vaʼekue pe anticristondive, ojehechauka hag̃ua peteĩ ñe’ẽme’ẽ hesakãva Rómandive pe poapyha ha paháva mburuvicha guasu rupive pe ára paha guive ary 1989-pe. Umi símbolo Omega heta jey ombojere jey umi mbaʼe rechaukaha pe símbolo alpha rehegua.
The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.
Pe papa Leó ha Trump ñemongarai 2025-pe ohechauka peteĩ joaju ojehecháva yguasu mymba ha yvy mymba Apocalipsis trece pegua apytépe. Pe jere jevy peteĩ ñemoirũ jehechaukápegua Trump ha Leó rehegua, ojehechauka vaʼekue Reagan ha Juan Pablo II joaju kañymby rupive, ñanemboʼe pe mitã rréi Egipto gua pytyvõ, omohuʼã vaʼekue versículo catorce ary 200 a.C.-pe, ohechauka hag̃ua ndaipóriha pytyvõ ára pahápe.
2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.
2025 omoĩ porã pe visión térã profecía fundacional okápegua, pórke omomba’e yvate Róma-pe peteĩ tekauka Rómagua ramo, Daniel ohechakuaáva “pe mba’e jeguaru oporombyai hag̃uáicha” ra’ãnga rupive. Pe tekauka pe mba’e jeguaru oporombyai hag̃uáicha rehegua oiko tenonderãite pe ñehundi ojehechaukávagui “oporombyai hag̃uáicha” rupive. Jerusalén ñemongorápe Cestio poguýpe, pe tekauka ojehechauka vaʼekue Róma mburuvicha guasu poʼaka poyvi kuéra oñemoĩvo pe santuario renda marangatu ryepýpe. Umi ohecháva, oikũmbyva, ohendúva ha osẽva pe távagui oñeñangareko hag̃ua hesekuéra pe ñemongora oñepyrũ jey jave. Haʼekuéra ohecha pe Róma tekaukarã. Umi kristiáno oñembojaʼóva pe tupao Pérgamo pegua oñembyaíva gui, ha upéi pe tupao Tiatira pegua, okañy pe desiértope ohechávo pe kuimbaʼe angaipa rehegua oguapyha Tupã Templo-pe. Umi testígo omombeʼu pe tekauka pe mbaʼe jeguaru oporombyai hag̃uáicha rehegua, Daniel heʼivaʼekue ára pahápe.
We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.
Ñande rohechauka jey jey hague 1888 ha’e hague Cestio ñemongora, ha pytu’uha paha pe domingo léi apañuãi rehegua ha’e Tito ñemongora. Umi Blair domingo léi proyecto-kuéra umi ary 1880-pegua ndive, oñondive umi domingo léi-kuéra oñemoñepyrũva’ekue peteĩva umi estado yvy gotyopegua ryepýpe umi ary 1880 aja, ha’eva’ekue Cestio ñeñemongeta mombe’úva, ha upéicha avei omarkava’ekue pe línea omboja’óva Hermana White consejo tavyróre jeikove rehegua. Umi ary 1880 mboyve, iñemoñe’ẽrãva he’íva va’ekue tenonderãme tekotevẽtaha jahamívo ñane retãme; ha umi ary 1880 rire, pe tavyrópe jeikove ha’eva’erãma peteĩ mba’e ojejapóma va’ekue. Pe techaukaha mombe’úva umi Blair Bills rehegua, omokyre’ỹva pe marca autorida rehegua pe pokatu papal mba’éva oñeñe’ẽhague umi ary 1880 aja, ohechaukaha’anga va’ekue Patriot Act-pe 9/11 jave, pe ánhel Apocalipsis dieciocho-pegua ojehechaukágui mokõivéva tembiasakue-pe.
9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.
9/11 ha’e vaʼekue pe ñemboguata ohechaukáva Cestio omoĩ hague ijarakuaa pe tenda marangatúpe ndahaʼéiva upe ombojokohápe, pórke 9/11-pe léi romana omyengovia léi inglesa. Umi Juicio Pelosi rehegua ary 2021-pe pe cláusula ojeruréva proceso debido oñemboykévo, ha upéva ohechauka ambue pypore tape gotyo pe ñemongorávo Tito rehegua, opáta pe léi domingo oúvape pyaʼe Estados Unidos-pe. Pe ñemongorávo haʼe peteĩ periodo aravopegua. 1888 oñeʼẽ pe puaka protestante hyepypegua puʼakarebél rehe, ha 9/11 oñeʼẽ pe puaka republicana okapegua puʼakarebél rehe. Pe papa ñemoĩ cargo-pe pe yvy porãite guive upe arýpe avei oñemoĩ cargo-pe pe mburuvicha pahagua, ohechauka pe vaʼekue marandurã pahagua pe mbaʼe vai ohundi hag̃uáicha oñemboʼýva ndaikatúiha oñemboʼyhápe, koʼýte pe ñorairõ Panium rehegua mboyve. Pe ñorairõ Panium rehegua ogueraha directamente pe léi domingo ha pe ñorairõ Actium reheguápe, upéva ohechaukáva pe mbohapyha ha pahagua mbaʼe ojokóva Roma pagána-pe g̃uarã, ha upéi Roma pagána ogoverna tuichakue hag̃uáicha 360 ary pukukue, oñembotývo Daniel 11:24. Pe léi domingo jave, pe poteĩha ha poapyha reino mokõivéva oñemombaʼe Roma rehe, ha upéi Roma moderna ogoverna peteĩ aravo simbóliko pukukue, térã cuarenta y dos jasy simbóliko.
In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.
Pe versíkulo dieciséispe, Pompeyo, oikóva ramoite Siria-pe, Roma pagana pegua umi mokõi iñepyrũgua mba’e ojokóva, upéi oity Jerusalén. Pompeyo omboguejy Roma-pe umi mokõi iñepyrũgua mba’e ojokóva, ha Augusto César ogana mbohapyha Actium-pe. Roma moderna ogana raẽ mburuvicha ñemby pegua 1989-pe, versíkulo cuarenta ñembopyahu ramo, ha versíkulo diez ohechauka haguéicha tipo ramo. Upéi, léi domingo-pe, Roma moderna ogana iñepyrũgua mokõiha ha mbohapyha mba’e ojokóva Estados Unidos ndive, ha upéi voi Naciones Unidas omoneĩ ome’ẽ hag̃ua irreino kuéra pokatu papal-pe. Roma pagana ogana mokõi Pompeyo rupive ha upéi peteĩ, ha Roma papal ogana peteĩ 1989-pe, ha upéi umi mokõi oúva versíkulo dieciséispe, upépe Pompeyo ojehechauka iñegana mokõiha reheve.
Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.
Ha’éva pe mbohapyha jokoha Actium-pe Roma pagãme guarã, térã pe mbohapyha jokoha, ojehechaukáva gótico-kuéra oñemosẽ haguére táva Roma-gui ary 538-pe, Roma ipu’aka vove pe mbohapyha jokoha ári, oguereko ñesãmbyhy yvateguáva.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Añete Tupã Ñandejára ndojapomo’ãi mba’eve, oikuaauka’ỹre raẽ hembipota ñemimby imba’ejára profétakuérape. Amós 3:7.
The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.
Ñandejára katuete omeʼẽta pe jehechauka paha pe techaukaha ñeñangarekorã rehegua, ojehechaukáva ñehundi oporombojaʼóva ramo Daniel kuatiañeʼẽme, pe ñehundi oguahẽ mboyve. Upe techaukaha ñeñangarekorã haʼe pe joaju hesakãva, oñembojojáva Reagan rembiguái joaju kañymby ndive, ojehechaukáva 2025-pe. Ñandejára ndoguerumoʼãi castígo, omeʼẽ mboyve ñeñangareko, ha Amós heʼi porãiterei mbaʼépa upe revelación kañymby omeʼẽva Itavayguápe, ha mávape guarãpa ojeporavo.
Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.
Pehendu ko ñe'ẽ Ñandejára he'íva pene kóntrape, peẽ Israel ra'ykuéra, opaite pe ñemoñare rehe, che araha vaekue Egipto retãgui, he'ívo: “Pende añoite aikuaa opaite yvy arigua ñemoñare apytégui; upévare aporokastigáta penderehe pene rembiapo vaikuéra rehe.” Amós 3:1, 2.
Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.
Amós oñe’ẽhína Tupã tavayguakuéra ipavẽ ñemoñare paha rehe, haʼekuéra oñekastigavaʼerãva, ojoajúvo umi 25 kuimbaʼe kuérare ojeity hag̃ua kuarahýpe Ezequiel ocho-pe. Amós ogueru pe marandu Laodiceagua, ha upéva hína pe mbohapyha ánhel marandu angaipa ñembogue jave, umi oikovéva juicio ára-pe. Amós ñeʼẽmondýi oñemopyenda mokõi aty ñembojoaju ári.
Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.
¿Ikatu piko mokõi oguata oñondive, noñemoĩriramo peteĩ ñe'ẽme? ¿León osapukáita piko ka'aguyme, ndaipóriramo chupe guarã mbota? ¿León ra'y osẽta piko osapukái ivikuágui, ndoguerúiramo mba'eve? ¿Guyra ho'áta piko ñuhãme yvýre, ndaipóriramo chupe guarã ñuhã? ¿Oñemboy'upáta piko ñuhã yvýgui, mba'eveite ndojejokóiramo? ¿Oñembopúta piko turu távape, ha tavayguakuéra ndokyhyjemo'ãi? ¿Oĩta piko ivaíva peteĩ táva pýpe, ha Ñandejára ndojapói va'ekue? Amós 3:3–6.
The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.
Mokõi oguatáva oñondive peteĩramo pe jehechakuaa hag̃ua, oñemohenda peteĩ ñuhã ojagarrahápe peteĩ guyra yvýgui ryepýpe. Umi guyra ha’e símbolo tetãygua atykuéra rehegua, ha pe papakuéra rekoguata ha’e peteĩ jaula opaichagua guyra iky’áva ha ndaija’éiva guive Apocalipsis-pe.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.
Ha’e osapukái hatã peteĩ ñe’ẽ mbaretepýpe, he’ívo: “Babylonia guasu ho’a, ho’a, ha oiko anhãnguéra renda, opa espíritu ky’a renda, ha peteĩ kora opa guyra ky’a ha jeguaruvãvape g̃uarã. Opa tetãnguéra niko hoy’u heko ky’akuéra pochy ryrýigui, yvy ruvichakuéra oporomonda hendive, ha yvy ñemuhára kuéra ojehepyme’ẽ heta itembi’u porãnguéra hetágui.” Apocalipsis 18:2, 3.
A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.
Peteĩ guyra peteĩ jaulápe ha’e peteĩ guyra ojepokóva; ha peteĩ tetã oiko jave tekorei Róma kuña rekovai ndive, oiko avei guyra ojepokóva. Ha pe guyra oñemopu’ãva opaite ambue guyra proféticogui yvateve ha’e pe pokatu hóga mbohapy jeygua oñemopu’ãva, oñemoañetéva Arateikuéra léipe, hekohápe, upéva hína Sinar, upéva hína Babilonia. Upéva hína pe guyra oguerekova’ekue peteĩ ñembyai omano hag̃uáicha ary 1798-pe, térã, Zacarías he’iháicha, oñemoĩ hague peteĩ mba’eryru plómo guigua hi’aju’y ári; upéi katu oñemopu’ã jevy umi guyra espiritísmo ha protestantísmo apostata rupive.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Upéi pe ánhel oñeʼẽvaʼekue chendive osẽ ha heʼi chéve: “Ehupi koʼág̃a nde resa ha ehecha mbaʼépa ko osẽva”. Ha che haʼe: “Mbaʼépa upéva?” Haʼe heʼi: “Kóva hína peteĩ efa osẽva”. Heʼive avei: “Kóva hína ijoguaicha opa yvy ape ári”. Ha péina ápe, oñemopuʼã peteĩ plomo pohýi; ha kóva hína peteĩ kuña oguapýva pe efa mbytépe. Haʼe heʼi: “Kóva hína tekoaña”. Ha omombo chupe pe efa mbytépe; ha omombo pe plomo pohýi ijuru ári. Upérõ ahupi che resa ha amaña, ha péina ápe, osẽ mokõi kuña, ha yvytu oĩ ikuérape; oguerekógui kuéraicha pepo taguato guasu pepoicha; ha ohupi hikuái pe efa yvy ha yvága apytépe. Upérõ haʼe pe ánhel oñeʼẽvape chendive: “Moõpa koʼãva ogueraha pe efa?” Haʼe heʼi chéve: “Ojapo hag̃ua chupe peteĩ óga Sinar retãme; ha upépe oñemopyenda hag̃ua, ha oñemoĩ hag̃ua upépe hiʼari hag̃ua henda tee ári”. Zacarías 5:5–11.
Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.
Amós ñuhã ojapyhy pe guyra yvýgui, ha’e rupi ohechauka pe joaju oúvape pe arapokõindy ára léi oguahẽmbotaitévape mboyve, upépe pe yvy-guyra ojepytyvõhápe; ha he’iháicha Amós, pe joaju ha’e peteĩ ñe’ẽhatã Laodicea-pegua Adventísmo del Séptimo Día rehegua, oĩtahágui peteĩ trompéta ñe’ẽmondo oñembopútava táva mbytépe, ha’ekuéra katu ndoikuaasemo’ãi hendúvo.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.
¿Oñembopútapa peteĩ turu távape ha ndokyhyjéimo umi tetãygua? ¿Oĩnepa mba’e vai peteĩ távape ha Ñandejára ndojapói? Añetehápe, Ñandejára Tupã ndojapomo’ãi mba’eve, oikuaauká’ỹre raẽ iñemimby umi hembiguái profétape. Pe león okororõma; máva piko ndokyhyjéi? Ñandejára Tupã oñe’ẽma; máva piko ndaikatúi omarandu hag̃ua? Amós 3:6–8.
The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.
Pe Léon ojapúva ha’e pe Léon Judá ñemoñaregua, ohechaukáva Cristo-pe Ha’e osella ha oipe’ávo Itñe’ẽ profétika sello. Pe joaju ojehechaukáva 2025-pe ha’e Cestio ñemongora, ha Ñandejára retãyguakuéra mondaha kuéra símbolo oñemopyenda ojehechávo mokõi oguatáva oñondive umi araka’eve ndoikovéiva’erã peteĩcha. Roma ojoajúva ha oñemohendáva Protestántekuéra ndive ha’e peteĩ ñe’ẽ ojoavyetéva ijehegui, pórke peteĩva Protestánte hag̃ua he’ise oñeprotesta hag̃ua Roma rehe.
We will continue these things in the next article.
Ko’ẽrõgua artículope jajapóta ko’ã mba’e rehe ñamongeta hag̃ua.
Too Late to Escape the Snare
Aréma guiveñoma hag̃ua pe ñuhãgui
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Ha taimbareterãke, Roma oñembotuicha ha’eha araka’eve ndojehechakuaamo’ãi iñambueha. Gregorio VII ha Inocencio III rembipota guasu ha’e gueteri Tupao Católico Romano rembipota guasu. Ha orekóramo añete pe pu’aka, omoĩta umíva tembiapópe ko’ág̃a avei heta mbarete reheve, ymaite guive ojapohaguéicha. Protestántekuéra sa’i oikuaa mba’épa hikuái ojapo ohejávo Roma pytyvõ pyharekue ára domingo ñembotuicharã rembiapópe. Hikuái oñeha’ã aja ohupyty hag̃ua hembipota, Roma katu oheka jey omoĩ hag̃ua ijehe ipu’aka, omyengovia hag̃ua pe ijyvatetegua okañýva’ekue. Oñemoĩramo peteĩ jehechakuaa Estados Unidos-pe tupao ikatuha oiporu térã oguereko ipoguýpe estado pu’aka; tembiapo jerovia rehegua ikatuha oñembohovái léi secular rupive; mbykymi hag̃uáicha, tupao ha estado pokatu oisãmbyhyva’erãha py’apy, upéicharõ Roma jehupyty ko tetãme ojeasegura.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ñandejára ñe’ẽ ome’ẽma ñandéve marandu ñemomýi hag̃ua pe mba’e vai hi’aguĩmava rehe; ha ko marandu noñehendúiramo, pe mundo protestánte oikuaáta mba’épa añetehápe umi rembipota Roma rehegua, peteĩ ára ndaikatumo’ãvéimavoi okañy ñuhãgui. Ha’e okakuaa hína kirirĩháme ipoderpe. Idoctrína kuéra oikuaauka hína ijeheguive ipokatu umi koty legislativo-pe, umi iglesia-kuérape, ha umi kuimba’e kuéra korasõme. Ha’e ombyaty hína umi itembiapo yvate ha tuicháva, umi kañy renda pypukúpe umíva rehe oñembopyahujeyta hag̃ua umi ijeheguive mboyvegua jejopy vai. Ñemiguápe ha avave ndohechakuaáirõ gueteri, ha’e omombarete hína ifuérsa kuéra omotenonde hag̃ua hembipota tee, oguahẽ vove pe ára oporomboguejy hag̃uáicha. Opa mba’e ha’e oipotáva niko peteĩ tenda iporãva hag̃ua ichupe, ha kóva oñeme’ẽma hína ichupe. Pya’etereíma jahecháta ha ñañandúta mba’épa pe elemento romano rembipota. Oimeraẽva ogueroviáva ha ohendúva Ñandejára ñe’ẽ, upévare ogueraháta hese ñemotĩ ha jejopy vai.” The Great Controversy, 581.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Oĩ peteĩ mundo oĩva tekoañáme, jejavy ha ñembotavýpe, jepe umi ñemano’ãme voi,—oke, oke. Mávapa oñandu pe ipy’a rasy hag̃ua omombáy chupekuéra? Mba’e ñe’ẽpa ikatu oguahẽ hendápekuéra? Che apytu’ũ ogueraha cheve tenonderãme pe señal oñeme’ẽta vove, ‘Péina pe Novio ou; pesẽ pehuguãitĩ hag̃ua chupe.’ Péro oĩta umi ombopuku va’ekue ohupyty hag̃ua pe aséite omyenyhẽ jeývo hag̃ua ilámpa-kuéra, ha ipahápe eterei ohechakuaáta hikuái pe teko, pe aséite rupive oñerrepresentáva, ndojehasakuaaiha ambuépe. Upe aséite ha’e Cristo tekojoja. Upéva orrepresenta teko, ha pe teko ndojehasakuaái ambuépe. Avave ndaikatúi ohupyty upéva ambue rehehápe. Káda peteĩ tekotevẽ ohupyty ijeheguiete peteĩ teko oñemopotĩva opa angaipa ky’águi.” Bible Echo, 4 de mayo, 1896.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.
“Ama’ẽvo angaipa poriahuvereko rekovekuéra omanóva pe añeteguáre ko’ág̃a g̃uarã oikotevẽgui, ha oĩha umi he’íva ogueroviaha pe añetegua, péro oheja hag̃ua omanóma, ndoikuave’ẽigui umi mba’e tekotevẽva omotenonde hag̃ua Tupã rembiapo, upe jehecha hasyeterei chéve, ha ajerure pe ánhelpe toipe’a chugui chehegui. Ahecha avei, pe Tupã rembiapo ohenóivo ojejapo hag̃ua peteĩ sacrificio peteĩ hendáicha ijamba’egui, pe mitãrusu oúva’ekue Jesús rendápe guáicha (Mateo 19:16–22), oho hikuái ñembyasy reheve; ha pya’eite upe castigo tuichaitereíva ohasáta hi’árikuéra ha oguerahapaitéta ijamba’e, ha upérõ itarẽma hag̃uáta hag̃ua osakrifika umi mba’e yvy arigua ha oñongatu peteĩ tesoro yvágape.” Early Writings, 49.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.
“Judas ohechakuaa iñembojerurekuéra ndoiportaiha mba’eve, ha pya’e osẽ pe koty guasúgui osapukáivo: I ára ohasáma! I ára ohasáma! Ha’e oñandu ndaikatumo’ãiha oikove ohecha hag̃ua Jesús ojepytasóramo kurusúre, ha ñembyasy vaietepýpe osẽ ojejuka hag̃ua oñemoĩvo ajúrare.” The Desire of Ages, 722.