And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.
Ha ojechauka ambue mba’e hechapyrãva yvágape; ha péina, peteĩ dragón tuicháva pytã, oguerekóva siete akã ha diez ratĩ, ha iñakãkuéra ári siete koróna. Ha huguái ogueraha yvága mbyjakuéra mbohapyha pehẽngue, ha omombo chupekuéra yvy ári; ha pe dragón oñembo’y kuña imemby hag̃uáma renondépe, hag̃ua hag̃uáicha ho’u imemby oikóvo voi. Ha ha’e imemby peteĩ mitãkuimba’e, upe oisãmbyhýva opa tetãnguéra peteĩ yvyra’ẽ hierro reheve; ha imemby ojegueraha Tupã rendápe ha Itrónope. Ha pe kuña okañy yvytyrusu’ỹme, oĩháme chupe guarã peteĩ tenda Tupã ombosako’íva, oñangareko hag̃ua hese upépe mil mokõi ciento sesenta ára pukukue. Ha oiko ñorairõ yvágape: Miguel ha iángelkuéra oñorairõ pe dragón rehe; ha pe dragón oñorairõ ha iángelkuéra aveí, ha ndojeporakái; ni ndojejuhuvéi hendaguã yvágape. Ha pe dragón guasu oñemosẽ okápe, upe mbói yma guare, hérava Diablo ha Satanás, ombotavýva opa ko yvy ape ári; oñemosẽ chupe yvy ári, ha iángelkuéra oñemosẽ hendive. Ha ahendu peteĩ ñe’ẽ hatãva he’íva yvágape: Ko’ágã oguahẽ salvación, ha mbarete, ha ñande Ru Tupã rréino, ha Icristo pokatu; mba’érehepa oñemombo yvýpe ñande ryvykuéra accuser, upe omoĩva hesekuéra ñane Tupã renondépe ára ha pyhare. Ha ha’ekuéra ipu’aka hese pe Ovecha Ruguýpe, ha he’ẽngue testimonio rupive; ha ndohayhúi hekove pe omano peve. Upévare pevy’a, peẽ yvága, ha peẽ pende rógava pype. ¡Ai pe yvy ha pe yguasu rupi oikóvape g̃uarã! mba’érehepa pe Diablo oguejy pene rendápe pochy eterei reheve, oikuaágui are’ỹmiha pe tiempo orekóva. Ha pe dragón ohechávo oñemombo hague chupe yvy ári, omuña pe kuña omoheñóiva’ekue pe mitãkuimba’e. Ha pe kuñáme oñeme’ẽ mokõi pepo ágila guasu rehegua, oveve hag̃uáicha yvytyrusu’ỹme, hendaguáme, upépe oñemongaru hag̃uáicha peteĩ tiempo, ha tiempo-kuéra, ha mbyte tiempo, pe mbói renondégui. Ha pe mbói omosẽ ijurúgui y peteĩ ysyrýicha pe kuña rapykuéri, ojeguerahapa hag̃uáicha chupe pe y ojaho’íva reheve. Ha pe yvy oipytyvõ pe kuñáme, ha pe yvy ojurupe’a, ha omokõ pe y ojaho’íva pe dragón omosẽva’ekue ijurúgui. Ha pe dragón ipochy pe kuña ndive, ha oho oñorairõ hag̃ua umi hembýva heñoigue ndive, umi oñongatúva Tupã mandamiento-kuéra, ha oguerekóva Jesucristo testimonio. Apocalipsis 12:1–17.
The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.
Pe ñorairõ peteĩha pe ñorairõ guasúpe Cristo ha Satanás apytépe oñepyrũ vaekue pe mbohapyha yvágape Lucifer puʼakase rupi, ha upe ñorairõ peteĩha ohechaukarõ pe ipahaguéva peteĩha yvágape. Oĩ hetave ñorairõ, pórke mil áño pahaite rire, Satanás ojeheja jey sapyʼami hag̃ua, ha oñepyrũ peteĩ ñorairõ Jerusalén rehe; hákatu upe ñorairõme ndaipóri avave ikatúva ipuʼaka. Pe ñorairõ oikóva pe mbohapyha yvágape ñepyrũme, ohechaukáva pe ñorairõ peteĩha yvágape ipahápe, ojejapo vaekue pe ára jeiporavo gueteri oĩ aja.
The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.
Pe “kuña” oĩva hyeguasúva taýra reheve, orrepresenta Tupã iglesia opaite tembiasakue pukukue javeve, ha Cristo rembiasakuepe ha’e oĩ kuri omboajéma hag̃uáicha pe kuimba’e mitã Jesúspe. Umi ára pahápe, ha’e omoheñói mokõi memby joja’arõ. Michĩmi mboyve pe léi dominical, omoheñói umi cien cuarenta y cuatro mil, Apocalipsis siete-pe guarã, ha pe léi dominical jave, oñepyrũ pe hasy omboheñóivo pe aty guasu Apocalipsis siete-pegua. Imembykuéra joja’arõ ndaha’éi peteĩchagua, hákatu ha’e kuéra niko joja’arõ, ha pe tenondegua héra Elías ha pe imitãvéva héra Moisés.
In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.
Israel espirituál ñepyrũme, Roma pagána dragón oha’ãrõ va’ekue omokõ hag̃ua pe mitã kuimba’e Jesúspe, ha Roma moderna dragón ko’ág̃a oha’ãrõ hína omokõ hag̃ua pe mitã kuimba’e umi cien cuarenta y cuatro milgua. Roma pagána opersegi haguéicha pe iglesia cristiana ypykue, Roma moderna ojapojeyta upe persecución pe crisis léi domingo aja. Pe iglesia cristiana ypykuépe, pe kuña okañy va’ekue desiértope mil mokõi sa’i sesenta ary tee aja, ha pe persecución pe crisis léi domingo rehegua oñemboheko hag̃ua umi cuarenta y dos mes rehe Apocalipsis trece ha versículo cincope. Pe desiértope Tupã retãygua oguereko peteĩ tenda oñembosako’íva chupekuéra g̃uarã, upépe oñemongaru ha oñeñangareko hese kuéra.
In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.
Apocalipsis kapítulo ochope, ha versíkulo trecepe, umi mbohapy trompéta pahague oñemombe’u mbohapy ñembyasy ramo. Umi ñembyasy Apocalipsis-pe ohechauka umi huísio trompéta rehegua Islam-gui umi pokatu omoĩva léi domingo ári. Pe ñorairõme ojehechaukáva kapítulo doce-pe, Islam rembiapo ojehechauka upe oje’évo: “¡Ai umi yvy rupi oikóvape ha yguasu rupi oikóvape! aníke, Aña oguejy pende ári pochy etereípe, oikuaágui oguerekoha mbovymi aravo añoite.” Pe jejopy Jezabel omboguatáva iména apóstata Acab rupive, oho porã “yvy” mymbára gotyo ha “yguasu” mymbára gotyo.
The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.
Pe ángel mbarete Apocalipsis dieciochopegua rembiapo, opaite reforma rembiapóicha, oguereko irundy tape rechaukaha tenondegua ogueraháva pe juicio peve ha upéva oikehápe avei. Pe ángel peteĩha rembiaporãme g̃uarã, umi irundy tape rechaukaha ha’eva’ekue 11 jasypoteĩ ary 1840, pe peteĩha ñembotavy guasu arýpe 1843 ypykuépe, pe marandu Pyhare Mbytegua Ñe’ẽsapukái og̃uahẽva’ekue 12 guive 17 peve jasypoapy ary 1844-pe, ha pe juicio oñepyrũva’ekue 22 jasypa ary 1844-pe. Umi irundy tape rechaukaha peteĩteĩ oguerekova’ekue peteĩ tema guasu ijerére ha’éva “ára”. 11 jasypoteĩ ary 1840 ha’eva’ekue peteĩ cumplimiento pe profesía ára rehegua Apocalipsis kapítulo nueve ha versículo quince-pe. Pe peteĩha ñembotavy guasu ary 1843-pe ohechauka peteĩ predicción ára rehegua ndojepokóiva’ekue. Pe marandu Pyhare Mbytegua Ñe’ẽsapukái ha’eva’ekue pe corrección pe predicción ára rehegua ymave ndojepokóiva’ekue, ha 22 jasypa ary 1844 ha’eva’ekue pe cumplimiento pe ára oje’eva’ekue pe marandu Pyhare Mbytegua Ñe’ẽsapukáipe.
The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.
Pe tercer ángel rembiapo oguereko umi mismo irundy techaukaha, oĩgui opaite línea de reforma-pe; ha, opa umi irundy techaukaha reheháicha opaite línea de reforma-pe, peteĩteĩ techaukaha oguereko pe mismo tema profético. Islam, pe mbohapyha ñembyasy guasu rehegua, ha’e pe tema umi irundy techaukaha rehegua pe movimiento de los ciento cuarenta y cuatro mil-pe. Ára 11 jasyporundy 2001-pe, Islam pe mbohapyha ñembyasy guasu rehegua oñemosarambi ha upéi oñejoko. Pe predicción ndojeporhuporãiva 18 jasypokõi 2020-pe ohechauka peteĩ ataque islámico Nashville, Tennessee rehe, ha upéva orrepresenta Islam pe mbohapyha ñembyasy guasu rehegua. Pe marandu omombáyva umi kanguekue piru omanóva oĩva tape guasúpe Apocalipsis 11-pe, ha’e pe cumplimiento perfecto ha pahaite pe Mensaje del Clamor de Medianoche rehegua, ha orrepresenta peteĩ corrección pe predicción Nashville rehegua (tiempo elemento’ỹre). Upéva oñekumplíta pe irundyha techaukahápe, ha’éva pe léi dominical, amo Islam pe mbohapyha ñembyasy guasu rehegua oinupãta Estados Unidos-pe iñemoañete rupi pe léi dominical oúmbotaváva.
When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”
Ko añetegua ojehechakuaa vove, oñembojoajúvo pe mba’e añetegua ndive pe ñemongu’e tuichaitéva pe ánhel mbohapyha rehegua ha’eha peteĩ ñe’ẽmondo juicio hi’aguĩmava rehegua, pe juicio islámico ojehechaukáva pe mbohapyha aña rupi ikatu hag̃uáicha hesakã porã ñantende hag̃ua mba’éichapa ha’e pe “aña” oguerúva “yvy” ha “yguasu” ári.
The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.
Umi oikovéva ñepyrũkuri 11 jasyporundy ary 2001-pe, ha upe guive, pe léi domingo pya’éma oútava peve, ta’ãnga mymba guasúgui oñemoheñóiva prueba oiko Estados Unidos-pe. Pe léi domingo guive Michael opu’ã peve ha yvyporakuéra ñembosako’i ára oñemboty peve, upéi ambue tetãnguéra opaite ko yvy ape ári oñeha’ãta pe ta’ãnga mymba guasúgui oñemoheñóiva rupive. Taha’e umi Adventista del Séptimo Día Estados Unidos-pegua oñeha’ãva, térã opaite yvy ape ári pe léi domingo rire oñeha’ãva, upe prueba oñemyesakã pe prueba ramo ñande rape opa’ỹvape oñedecidítahápe. Avei ha’e pe prueba ñamohu’ãva’erã, pe tiempo de gracia oñemboty mboyve pe léi domingo-pe. Pe mba’e profético ojehechaukáva peteĩ ta’ãnga mymba guasúpe guarã prueba ramo tenonderãite Estados Unidos-pe ha upéi jey ko yvy ape ári, tekotevẽiterei oñentende hekopete.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, pe tetã orekóva sasõ marangatúpe, oñemoirũ vove Papadondive oporomomombyrývo ikonsiénsi ha ombojejopykuévo tapichakuérape omombaʼeguasu hag̃ua pe sábado japu, opa tetãygua ko yvy ape ári ojereraháta osegi hag̃ua iñehempleokuéra.” Testimonies, volúmen 6, 18.
When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.
Ojeikuaáramo pe símbolo kuéra, upéicharõ ikatu hag̃uáicha ojekuaa pya’e pe pasáhe oĩva Apocalipsis mokoĩpaapyhápe, oñe’ẽva ko’ã mokõi prueba ta’anga mymbaguasu rehegua, oiko hag̃uáicha peteĩ rire peteĩ, ha katu peteĩchagua. Kóva tuicha iñimportanteterei heta mba’ére. Peteĩva umi mba’ére ha’e pe marandu oñembyaíva Lucifer oiporúva pe ñorairõ peteĩha aja pe mbohapyha yvágape ohechauka porãha mba’éichapa Satanás marandu oñembyaíva ojehechaukáta jey pe ñorairõ paha aja peteĩha yvágape.
The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.
Pe ñorairõ yvágape oñepyrũva léi domingope, oñemboguata ta’angamýi mymbaguasu rehegua jehechavy ára jave opaite yvy ape ári. 11 jasyporundy ary 2001 guive, Estados Unidos-pe oiko hína ta’angamýi mymbaguasu rehegua jehechavy ára. Jahechakuaáramo ko mokõi jehechavy ára ojoapyha, oñepyrũvo Estados Unidos-gui ha upéi opaite yvy ape ári, ikatu upéi jaike umi añetegua ojehechaukáva pe ñorairõ Apocalipsis kapítulo doce-pe, jey hag̃ua pe tembiasakue ary 2001 pegua, peve léi domingo. Techapyrãramo, umi marandu oñembyaíva Lucifer rehegua, ojehechakuaáva hipnósis ramo, ojeporúta peteĩ jeporu pyahúpe dragón pokatu rupive pe ñorairõ yvága peteĩha pegua jave, Apocalipsis kapítulo doce-pe. Pe hipnósis dragón oiporúva upe tembiasakue jave niko ojejapo hag̃ua jejuka umi Jezabel ohechauka va’ekue hereje ramo.
In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.
2001 rembiasakuépe, pe léi domingo peve, mokõi testígo ojejuka vaʼekue Sodoma ha Egipto kállepe. Apocalipsis kapítulo once ñemohuʼã peteĩhápe, tetã ojehechaukáva Sodoma ha Egipto ramo haʼe vaʼekue Francia. Francia haʼe peteĩ tetã profétika oguerekóva mokõi mbarete, oiko haguéicha império Medo-Persa rehe, oiko haguéicha Israel yma guare ipartído vaʼekue irréino kuérape, ha oiko haguéicha Judá ñemoñare mokõi trívu ojehechaukáva Judá ha Benjamín rupive. Mayma tetã mokõi hakãva ohechauka hag̃ua simbólikamente pe tetã mokõi hakãva Estados Unidos rehegua.
The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.
Táva Sodoma, ha tetã Egipto ndive, ohechauka umi mokõi hatĩ republicanismo rehegua (Egipto) ha protestantismo rehegua (Sodoma). Mokõi hatĩ oñejuka vaekue ary 2020-pe, republicanismo rehegua hatĩ ha protestantismo rehegua hatĩ. Upérõ ojeporu pe hipnotísmo umi mbarete dragón globalista rehegua omoĩva, pe world wide web rupive, upeichaite avei ojeporutaháicha ñorairõ oútavape yvága peteĩha peguápe. Ojejoko rupi pe marandu pe world wide web oguenoheva, elección ary 2020-pe guare oñemboguata vaekue ciencia rupive ojehupyty hag̃ua peteĩ osẽmíva ombohováiva pe filosofía globalismo rehegua. Kóva ha’e peteĩ techapyrãnte tekotevẽha oñentende hag̃ua pe mymba ñarõ ra’anga prueba oñemboajaha tenonderãite Estados Unidos-pe, ha upéi arapýpe.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Ñandejára ohechauka chéve hesakã porã hag̃uáicha pe mymba ra’anga oñemoheñóitaha mboyve oñemboty hag̃ua pe ára de gracia; péva niko ha’éta pe tuichavéva prueba Ñandejára retãygua rehegua hag̃ua, upévare ojedecidíta hese kuéra destino eterno. Nde posición niko peteĩ jopara guasuite umi ndaijoajúiva rehegua, upévare sa’iiterei oñembotavýta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko mba’e oñemoĩ porã porã; [Apocalipsis 13:11–17, oñecita].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tavayguakuéra Tupã rehegua ohasava’erã ojehovasa mboyve. Opa umi ohechaukáva hekojerovia Tupãme iñe’ẽrendu hag̃ua I Léi, ha omboykévo oguerovia hag̃ua peteĩ sábado japu, oñemoĩta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytyta Tupã oikovéva sello. Umi katu ohejáva pe añetegua yvágaguiúva ha ogueroviáva pe sábado domingo rehegua, ohupytyta mymba vai marca.” Manuscript Releases, volúmen 15, 15.
Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.
Py’aguasu ára apytépe ojejokóta umi Adventísta Ára Pokõihápe g̃uarã, arapokõindy ára léi oñembojerure mbaretevérõ guare. Umi tetã oseguíva Estados Unidos ehémplo, ojokótane avei iñembokatupyry ára, Estados Unidos ojapohaguéicha.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Tetãnguéra pytagua osegíta Estados Unidos ehémplo. Jepémo ha’e oguerahaukáta tenonde, upéicharõ jepe upe apañuãi peteĩchagua oúta ñane retãyguápe opa hendáicha ko yvy ape ári.” Testimonios, volúmen 6, 395.
The final movements are rapid ones.
Umi ñemongu’e paha pya’e.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
“Tekove vaígua rembiguái aty ombojoaju hína ijeheguíva ha omombarete hína umi mba’e orekóva. Ha’ekuéra oñemombarete hína pe apañuãi guasu paha rehehápe. Tuicha ñemoambuekuéra oikótama pya’e ñande yvy ape ári, ha umi movimiento paha oikóta pya’eterei.” Testimonies, volume 9, 11.
To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.
Ojeikuaa hag̃ua mymba ñarõ ra'anga pegua prueba, tekotevẽ peteĩ medída peteĩva aplicación profética técnica rehegua. Ñañepyrũ hag̃ua, mymba ñarõ marca ha mymba ñarõ ra'anga mokõi símbolo iñambuéva hína.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
Pe “ta’anga mymba guasúpe guarã” ohechauka upe forma protestantismo apóstata rehegua oñemoheñóitava umi iglésia protestánte oheka vove pytyvõ mburuvicha reko poguýgui omoañete hag̃ua idogmakuéra. Pe “mymba guasu marca” katu gueteri oikotevẽ oñemyesakã. The Great Controversy, 445.
The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.
Pe mymba kásoha rehegua hína domingo ñemomba’e, ha pe ta’anga pe mymba rehegua hína peteĩ iglesia oiporúva mburuvicha reko poguýpe ojejapo hag̃ua hembiapo hag̃ua ipu’akáva hag̃ua ijerovia rembiapoukapykuéra rehe.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Pe ñembojepokuaa domingo ñemboyke rehegua umi tupao protestántekuéra rehegua ha’e pe ñembojepokuaa papado ñemomba’eguasu rehegua — pe mymba rehegua. Umi, oikuaávo pe irundyha mandamiénto jerurekuéra, oiporavóva oñangareko hag̃ua pe sábado japu rehe, añetehápe pe añeteguáva rangue, upéicha rupi ome’ẽ hikuái ñemomba’eguasu pe pokatupe añoite ha’éva upe oikuaaukáva upéva. Ha upe tembiapoete voipe, ombojeroviakuaávo peteĩ tembiaporã jeroviapy rehegua pokatu secular rupive, umi tupao ojejapóta hag̃ua hikuái peteĩ ta’anga pe mymbápe g̃uarã; upévare, pe ñembojepokuaa domingo ñemboyke rehegua Estados Unidos-pe ha’éta pe ñembojepokuaa pe mymba ha ita’anga ñemomba’eguasu rehegua.” The Great Controversy, 448, 449.
The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.
Ta’ãnga mymba ñarõ rehegua ohechauka tupao ha Estado joajuha, ha pe joajupehápe tupao oguereko hag̃ua mburuvicha. Jezabel oisãmbyhy Acab ári, Herodías oisãmbyhy haguéicha Herodes ári. Pe marca mymba ñarõ rehegua ha’e domingo ñemboguata. Pe ta’ãnga mymba ñarõ rehegua oñemoheñói sapy’aitépe’ỹ, puku hag̃uáicha ára pukukue. Pe marca mymba ñarõ rehegua katu ohechauka peteĩ ára térã aravo mombyky’ỹme oikóva. Pe ta’ãnga mymba ñarõ rehegua okakuaa mbeguekatúpe, ha oguahẽnte hi’aguĩmbáva ha hi’arakuaapaite vove, oguerekóramo pu’aka ombojerure hag̃ua Estado-pe omoneĩ ha ombohasa hag̃ua hembiapoukapy religioso. Pe prueba ojoaju pe “formación” rehe.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“¿Mba’épa pe ‘ta’anga mymbaguasúpe guarã’? ha mba’éichapa oñemoheñóita? Pe ta’anga ojapo pe mymbaguasu mokõi hatĩva, ha ha’e hína peteĩ ta’anga pe mymbaguasúpe guarã. Avei oñehenói chupe mymbaguasu ra’anga. Upévare, jaikuaa hag̃ua mba’éichapa pe ta’anga ha mba’éichapa oñemoheñóita, tekotevẽ ñahesa’ỹijo pe mymbaguasu voi reko tee—papadope.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Oñembyai hag̃ua pe iglesia yma guare oñembyaíva, ojehejávo pe evangelio ñemongarai’ỹva isãso hag̃ua ha oñemoneĩvo tembiapo ha jepokuaa pagã, ha’e operde pe Espíritu ha Ñandejára pokatu; ha, ikatu hag̃uáicha oguereko ipoguýpe tavaygua akãrapu’ã, oheka pytyvõ pe mburuvicha hag̃ua yvypóra rembiapópe. Upévagui osẽ kuri pe papado, peteî iglesia oisãmbyhyva’ekue Estado pokatu ha oipurúva upéva omotenondévo ijehupytyrã tee, ko’ýte hag̃ua ojekastiga hag̃ua pe ‘herejía.’ Ikatu hag̃uáicha Estados Unidos ojapo peteĩ mymba ra’anga, tekove marangatu rehegua pokatu oisãmbyhyva’erã upeichaiterei pe gobierno civil, upéicha hag̃uáicha avei Estado autorida oipuru pe iglesia omoañetévo ijehupytyrã tee.” The Great Controversy, 443.
The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.
Pe mymba joavéva pe mymba ra’ãnga rehegua ha pe mymba marka rehegua ha’e peteĩ kuaapy yma guive ojejapóva Adventista-kuéra apytépe. Adventismo jepiveguáicha okañy tape ko mba’épe Apocalipsis trece-pe. Peteĩháicha ombojehe’a hikuái Estados Unidos rembiapo pe léi domingo rire, ogueraha hag̃ua ko yvy tuichakue omoĩ hag̃ua pe mymba ra’ãnga, umi mba’e ojejapóva pe mymba ra’ãnga oñemopu’ãvo Estados Unidos-pe rehe. Mokõiha ha’e mokõi ára profético iñambuéva.
Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.
Cristo ou vaʼekue omombarete hag̃ua pe ñeʼẽmeʼẽ heta ndive peteĩ semánarã, ha pe semána mbyte rupi haʼe oñemosãingómi kurusúre. Upéicha rupi, upe semána ohechauka hag̃ua mokõi ára pukukue, umívape oñemoheñói peteĩ taʼanga mymbaguasúgui. Cristo semána oñembojaʼo vaʼekue mokõi período peteĩchaguápe, ohechaukáva Cristo raʼanga. Umi mokõi aravoʼã jehechapy rehegua ára pahápe, ohechauka anticristo raʼanga.
In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.
Pe peteĩha períodope mil mokõi sa seisenta ára pukukue, Cristo oguero hag̃ua Itestimonio tee, ha upéi omano kurusúre. Upéi oĩkuri ambuéva mil mokõi sa seisenta ára hendaitépe peteĩchava, upépe umi temimbo'e ome'ẽkuri testimonio, peve Miguel opu'ã meve Esteban ojejapi'ívo itápe. Pe kurusu ohechauka hag̃ua pe arapokõindy léi. Mokõi período jehechapy rehegua, mymba ñarõ ra'anga ñemohendápe ojoajúva, ohechauka porã pe peteĩha período ojoajúva umi cien cuarenta y cuatro mil rehe, ojejoguáva Cristo rehe; ha upe período opa pe arapokõindy léipe, ojejoguáva pe kurusu rehe. Pe pahague período jehechapy rehegua, hendaitépe upe peteĩchava ha ojehechaukáva umi temimbo'e rembiapópe Cristo ára peguápe, oñembohape pe aty guasúre, ha opa Miguel opu'ã jave, ndaha'éi Esteban ojejapi'írõ guare itápe, síno yvypóra ára poravo paha ñemboty jave Daniel 12:1-pe.
Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.
Oĩ oĩva ndohechái pe secuencia añeteguáva umi mbaʼe oikóva Apocalipsis capítulo 13, versículo 11 guive tenonderã, péva ojehupytygui heta jey peteĩ ndojehechakuaaséivaicha ojeguerovia hag̃ua ko añetegua: umi Tetã Joaju oñeʼẽ jave dragónicha, upéva heʼise pe mymbaguasu raʼanga oñemoheñóimapaiteha umi Tetã Joajupe. Ikatu hag̃uáicha umi Tetã Joaju omboguata peteĩ léi domingo rehegua, pe mymbaguasu raʼanga umi Tetã Joajupe oñemoheñói vaʼerã pe léi domingo mboyve. Emoñeʼẽ jey umi mbovymi pasaje tenondegua ramove oñecitáva The Great Controversy-gui, nderentendéiramo pe punto.
When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.
Pe versíkulo onceha capítulo trecepe, Estados Unidos oñe’ẽ ramo mbói guasuicha, upéva ohechauka umi tembiapo poguýpe oĩva umi mburuvicha apoha ha huísia mba’apohára, omoĩvo peteĩ léi domingo rehegua umi tupao opostasáva Estados Unidos-pe ohekávaicha. Pe decreto léi domingo rehegua osẽ Estados Unidos jurúgui.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.
“Ahecha mokõi hatĩva mymba ñarõ oguerekohague peteĩ dragón juru, ha ipokatuha oĩ iñakãme, ha pe decreto osẽtaha ijurúgui.” Spalding and Magan, 1.
It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”
Akóinte che mbopiráva Adventismo ohasa asy oikuaa hag̃ua pe mymba yvykópegua mokõi hatĩva oñe’ẽ jave dragónicha, ndaha’éi añoite ohechaukáva pe léi arapokõindy rehegua Estados Unidos-pe, ha katu avei ohechaukáva pe ta’anga mymba guasúgui papal yguasúpeguáva oñemoheñóimaite hague. Ikatu hag̃uáicha Estados Unidos omboguata pe léi arapokõindy rehegua, tekotevẽ voi upe mboyve pe joaju iglesia ha Estado rehegua toñemoheñóimaite. Umi iglesia apostata Estados Unidos-pegua ndaha’éi peteĩnte oñembyatyva lunes-pe, ha upéi martes-pe oho Congreso-pe, ha he’i Congreso-pe oipota hag̃ua miércoles-pe oñemoneĩ pe legislación arapokõindy rehegua. Pe joaju rembiapo oikóva iglesia ha Estado apytépe, oñerrepresenta pe mymba ra’anga “ñemoheñóiramo”, ojoguáva pe ta’anga órova “ñemoheñói” rehe Daniel kapítulo 3-pe; upéva ogueraháta sapy’a’ỹme peteĩ tiempo oñemopu’ã hag̃ua. Pe mymba ra’anga hína pe sistema papado oiporúva ojuka hag̃ua umi millones de mártir-kuérape Yma Pytũmbýpe, ha oikotevẽ ñemoakãrapu’ã atyguáva, polítikova, religioso ha económico rehegua oñemoheñói hag̃ua pe tekoha atyguáva, ha avei pe precedente legal tekotevẽva, ikatu hag̃uáicha pe léi arapokõindy rehegua oñemboguata. Umi ñemoakãrapu’ã ohechauka pe mymba ra’anga prueba, “upéva rupive ñande destino opave’ỹva oñedecidíta”, ha upéicha avei ohechauka pe prueba ñande jahasava’erã “ñañemboty hag̃ua mboyve.”
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Ñandejára ohechauka chéve hesakã porã hag̃uáicha mymba ra’anga oñemoheñóitaha opa mboyve pe tiempo de gracia; ha’ére kóva va’erãha pe prueba tuichavéva Ñandejára tavayguakuérape g̃uarã, upéva rupive ojedesidíta hag̃ua hikuái ipaha hag̃uáicha hi’ãnga rekove.... Kóva hína pe prueba Ñandejára tavayguakuéra oguerekova’erã ojesella mboyve.” Manuscript Releases, volúmen 15, 15.
The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.
Pe léi dominical ha’e pe apañuãi pyhare mbytépe ojehúva, ha upépe ojuhúva hu’ã paha ha porãmbaitépe pe techapyrã diez kuñataĩ rekove rehegua. Upe apañuãi pyhare mbytépe ojehechaukáta jaikópa Filadelfiagua arandu térã Laodiceagua tavy kuñataĩicha. Umi tavy ohupytýta pe mymba ñaña marka, ha umi arandu ohupytýta Ñandejára selló. Oimeraẽ tapicha araka’eve oike va’ekue Iglesia Adventista del Séptimo Día-pe, omoneĩ va’ekue tenonderãite pe lista añetegua doctrinal-kuéra rehegua mburuvicha hag̃ua miembro ramo, ha upévare opaite Adventista del Séptimo Día-pe oñeme’ẽma pe tesape añetegua sábado rehegua.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Oiméramo peẽme pe añetegua resa, ohechauka hag̃ua pe sábado pe irundyha mandamiéntogua, ha ohechauka hag̃ua ndaiporiha mba’eveichagua pyenda Tupã Ñe’ẽme pe domingo jererekorãme, ha upéicharamo jepe peẽ pejejoko gueteri pe sábado japu rehe, ha peñembotove remongarai hag̃ua pe sábado Tupã ohenóiva ‘che ára marangatu’, peẽ pehupyty pe mymba ra’ãnga mba’e rechaukaha. Araka’épa ko mba’e oiko?—Peẽ pehendúvo pe decreto he’íva peẽme peheja hag̃ua tembiapo domingo-pe ha peñemomba’eguasu hag̃ua Tupãme, péro peikuaávo porã ndaiporiha peteĩ ñe’ẽnte jepe Bíbliare ohechaukáva pe domingo ambue mba’erãha ndaha’éi hag̃ua peteĩ ára tembiaporãva jepiveguáicha, peẽ peime’ẽ pene ñe’ẽ pehupyty hag̃ua pe mymba ra’ãnga mba’e rechaukaha, ha peñembotove pehupyty hag̃ua Tupã sello. Ñande jahupytýramo ko mba’e rechaukaha ñande rováre térã ñande pópe, umi jehukuaa oñemoñe’ẽva umi iñe’ẽrendukuaa’ỹvare oúva ñande ári. Péro Tupã oikovéva sello oñemoĩ umi oñangarekóva tekojoja rehehápe Ñandejára sábado rehe.” Review and Herald, April 27, 1911.
The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.
Ta’ãnga mymba vai rehegua oñemoheñóiha Tetã peteĩ rekovépe oñepyrũ marandu arandukue-peguáramo 11 jasyporundy ary 2001-pe. Oĩ heta marandu arandukuepegua testígo omombaretétava ko añetegua. Upe guive pe léi domingo pya’etéma oútava peve, Adventista Ára Sieteha-pegua kuéra ohechakuaa’ỹre hína omohenda hague iñdestíno opa’ỹva, odependehápe ohasa hag̃ua pe ta’ãnga mymba vai rehegua ñeha’ãrõ térã ho’a hag̃ua pe ta’ãnga mymba vai rehegua ñeha’ãrõme. Che amombe’usemína mbovymínte Adventista Ára Sieteha-pegua oikuaa hag̃ua jepe pe ta’ãnga mymba vai rehegua ha’eha peteĩ ñeha’ãrõ. Mbovymi, ikatu hag̃uáicha ni peteĩve, oikuaa mba’éichapa ikatu ha’e peteĩ ñeha’ãrõ, ha iñimportantevéva, ndoikuaái mba’épa ojejerure ohasa hag̃ua upe ñeha’ãrõ. Ñande rehe ojejuzga ndaha’éi pe tesape ñande jaguerekóvare año, síno avei pe tesape ikatúva’ekue jaguereko, ñañeha’ãrire jaikuaa hag̃ua pe arandupy ñemboheta. Upévare, pe pytũ Laodiceagua ha’e pe pytũ tuichavéva seis mil ary angaipa ryepýpe.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retãy oñehundi arandurã’ỹ rehe; nde reguerovia’ỹgui pe arandurã, che avei romombo jeýtaha, ani hag̃uáicha nde pa’i chéve g̃uarã; nde nderesaráigui ne Ñandejára léigui, che avei che resaráita ne membykuéra rehe. Oseas 4:6.
The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.
Pe ta’ãnga mymba vai rehegua ñemoheñóiva ñeha’ã ñemohu’ã pe araka’eve’ỹrõ oúvape léi domingo-pe, ha ñande ndajahasáiramo upe ñeha’ã, jajapóta mymba vai marca opa umi ótro virgen Laodicea-pegua itavýva ndive, umi ombotovéva oñembosako’i pe aséite reheve. Ndaĩri ko’ápe añedefende hag̃ua mba’érepa aikũmby pe ta’ãnga mymba vai rehegua ñeha’ã oñepyrũ hague 11 jasyporundy 2001-pe, ha oñemohu’ãha léi domingo-pe. Añe’ẽnte ahesa’ỹijo hag̃ua pe lógica profética tekotevẽva oñentende hag̃ua Tetã Unidos rembiapo, ojehechaukaháicha Apocalipsis trece-pe, rire ohasávo léi domingo. Versículo once-pe, oñe’ẽ dragónicha, ha upe guive tuicha mba’e jahecha porã pe ñe’ẽ “ha’e”. Pe ta’ãnga mymba vai rehegua Tetã Unidos upérõ ojejopýva ko yvy tuichakue omoñepyrũ hag̃ua, ndaha’éi pe ta’ãnga mymba vai rehegua Tetã Unidos-pe, upéva niko ohasáma yma.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Ha ahecha ambue mymba ojupiha yvýgui; ha oguereko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ mbói guasúicha. Ha oiporu peteĩcha opa pokatu pe mymba peteĩha mba’éva renondépe, ha ojapo yvy ha umi oikóva ipype omomba’e guasu hag̃ua pe mymba peteĩha, pe ijai vaiete va’ekue okuera jeýva. Ha ojapo techaukarã guasu, péicha ogueru tata yvágagui yvy ári umi kuimba’e renondépe, ha ombotavy umi oikóva yvy ári umi hechapyrã rupive oguerekóva pokatu ojapo hag̃ua mymba renondépe; he’ívo umi oikóva yvy ári tojapo hag̃ua ta’anga pe mymbápe guarã, pe oñekutu va’ekue kyse puku rehe ha oikove va’ekue. Ha oñeme’ẽ chupe pokatu omoingove hag̃ua pe mymba ra’angápe, pe mymba ra’anga ikatu hag̃uáicha oñe’ẽ ha ojapo hag̃ua opa umi ndojeroviái ha nomomba’éi pe mymba ra’anga ojejuka hag̃uáicha. Ha ojapo opaite, michĩva ha tuicháva, imba’ereta ha mboriahúva, isãsóva ha tembiguáiva, toñemoĩ hag̃ua chupekuéra peteĩ techaukaha ipo akatúape térã ijakãre; ha ani hag̃uáicha avave ikatu ojogua térã ovende, ndaha’éiramo pe oguerekóva techaukaha, térã pe mymba réra, térã héra papapy. Apocalipsis 13:11–17.
In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.
Umi siete versíkulope, pe ñe’ẽ “ha’e” ojehu poapy jey. Káda jey ojeipuru vove pe ñe’ẽ “ha’e”, ojere jey pe “ha’e” ypykuévare, “pe oñe’ẽ vaekue mbói guasúicha”, pe léi domingo rehe Estados Unidos-pe. Pe ta’anga mymbaguasu rehegua jehechapyrã, umi Adventista oĩva Estados Unidos-pe ohasa térã ho’a haguépe, Estados Unidos oñe’ẽ ramo guare mbói guasúicha, upéi oñembopyahu jey umi Adventístape g̃uarã ambue tetãnguéra ko yvy ape ári, ha avei Tupã ra’ykuérape g̃uarã, gueteri oĩvape Babilóniape. Ñamyasãita ñane ñe’ẽmondo Estados Unidos rehe Apocalipsis 13-pe pe artículo oúvape, ha katu ta pene mandu’ami mba’érepa ñahesa’ỹijo ko añetegua ko árape.
The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.
Pe ñorairõrã oñepyrũva’ekue Lucífer reheve pe mbohapyha yvágape ohechauka pe ñorairõrã oñepyrũva peteĩha yvágape pe léi domingo guive. Umi marandu oñembyaíva dragón mba’éva oñerrepresenta mokõivéva ñorairõrãme. Ko ára pegua jehechauka Satanás marandu oñembyaívagui ohechauka pe trance hipnótico ko yvy ape ári oñemoĩhápe pe tembiasakue oúva pe léi domingo pya’e oútava rire. Upéva pe jejavy guasu ojejapo pe ñanduti mundial rupive, oisãmbyhýva upe oñehenóiva “marandu rape guasu”. Umi opaichagua tape upe “marandu rape guasu” rehegua ha’e social, económico, religioso, ciencia oñehenóiva péicha, vy’arã ha iñimportantevéva marandu mombe’uhára rape.
Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.
Oñeikuaáma vove pe añetegua, pe “information super highway” ha’eha pe jehechauka pyahu ko’ẽrõgua Satanás rembiporu marandu rehegua hipnótico, ha avei pe hipnosis kangy Satanás oiporúva’ekue umi ánhel ndive ñorairõme pe mbohapyha yvágape, ikatu ñamopyenda pe “information super highway” ha’eha peteĩ mba’e pe mymba ra’anga ñeha’ã pahaguéva ko yvy ariguápe g̃uarã, oikóva pe léi domingo rire. Upéicharõ hasy’ỹ hag̃uáicha jahechakuaa hag̃ua pe mymba ra’anga ñeha’ã peteĩha Estados Unidos-pe guarã oguerekova’erãha avei umi Satanás marandu ñemongy’a peteĩchagua pe pahaguévare. Satanás rembiapo rechaukaha, omongy’ávo pe “information super highway” pe léi domingo guive pe gracia ñembotý peve, ome’ẽ pe techaukaha mba’éichapa ojejapo va’ekue umi mokõi hatĩ republicanismo rehegua ha pe protestantismo añetéva rembyre yvy mymba ári jejuka ary 2020-pe. Upéva ojejapo pe “information super highway” rupive, Juan ohenóiva “tape” Apocalipsis capítulo once-pe.
The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.
Ko’ã mba’e profétika ojeipe’a hag̃ua iñembotyhágui ha’e peteĩ vore umi mba’e tekotevẽva ojeikuaa hag̃ua umi ohasaséva mymba ra’anga prueba, upe ojehecha porã va’ekue profetísa rehe, oñemoheñói va’erãha gracia ñembotý mboyve ha umi cien cuarenta y cuatro mil oñesella mboyve.
“When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Oẽramo osẽ pe mburuvicha rembiapoukapy ha oñemonguatia pe sello, irekokatu opytáta ipotĩ ha marã’ỹva opa ára g̃uarã.” Testimonies, tomo 5, 216.