We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
Ñaimo hína jahecha hag̃ua Apocalipsis kapítulo once guive trece peve, upépe jajuhu hag̃ua opa umi oñemoĩva ñorãirõrãme pe paha batalla probatorio pe gran controversia rehegua, oikóva pe campo de batalla del primer cielo-pe. Umi oñemoĩva ñorãirõrãme ha’e umi cien cuarenta y cuatro mil ha pe aty guasu osẽva Babilonia-gui mbarete mokõiha ramo, oĩ hag̃ua en contra de las Naciones Unidas, pe Iglesia Católica, Estados Unidos ha Satanás voi. Umi cien cuarenta y cuatro mil ha pe aty guasu ha’e Ñandejára ehérsito, ohechaukáva pe maranduhára mbohapyha mensáhe, ha mokõive lado pe ñorãirõme oñembohovái avei Ñandejára juicio ehérsito rehe, ojehechaukáva ndaha’éi pe maranduhára mbohapyha rupive, síno pe tercer ay rupive.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
Ojehechakuaa hag̃ua ciertas características oipytyvõva’ekue pe jejukápe umi akã Republican ha Protestante rehe 2020-pe, roheka jahechakuaa hag̃ua características proféticas ojehúva yvyporakuéra ñorairõme pe primer cielo-pe, pe ley dominical guive Miguel opu’ã peve. Upe tembiasakue-pe opaite yvy tuichakue oñembopy’a guasu omopu’ã hag̃ua peteĩ ta’ãnga pe mymbápe guarã. Upe tembiasakue ha’e peteĩ jevy pe tembiasakue Estados Unidos-gua 11 jasyporundy 2001 guive, pe ley dominical hi’aguĩetéva peve, omboja’óva umi mokõi tembiasakue paralela. Tembiasakue paralela ramo, mokõivéva orrepresenta peteĩ testimonio ambue tembiasakue rehegua. Pe oikóva peteĩva umi tembiasakue apytégui, oikóta avei pe ambuépe. Pe mokõiha tembiasakue hína pe oñecentráva Apocalipsis capítulo doce ha trece-pe, ha roipota roikuaa pe mokõiha testigo, ikatu hag̃uáicha ñamoesakã proféticamente pe primer tembiasakue ári, ko’ág̃a hi’ag̃uimbaitéma oñemohu’ã hag̃ua.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
Mbohapy pu'aka ogueraháva ko yvy Armagedónpe ojehechauka mokõiha ha mbohapyha capítulope. Pe pu'aka dragón rehegua oñemombe'u raẽ.
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. Revelation 12:3, 4.
Ha ojechauka ambue mba’e hechapyrã yvágape; ha péina peteĩ dragón guasu pytã, oguerekóva siete akã ha diez hatĩ, ha siete akãrague iñakãnguéra ári. Ha huguái ogueraha pe mbohapyhapy vore umi mbyja yvágapegua, ha omombo chupekuéra yvy ári; ha pe dragón oñembo’y pe kuña imembyrã hag̃uáma renondépe, hag̃ua hag̃ua ho’u hag̃ua imemby osẽ vove. Apocalipsis 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
Hermana White oikuaauka ñandéve ko kapítulope pe dragón ha’eha Satanás, ha peteĩ sentido mokõihápe ha’e Roma pagana. Mokõivéva, Satanás ha Roma pagana, ohechauka typológicamente pe Tetãnguéra Joajuha. Pe mymba ñarõmegua diez hatĩ ohechauka pe joaju aña orekóva diez mburuvicha guasu Apocalipsis diecisiete-pe. Umi diez mburuvicha guasu ojehechauka Apocalipsis diecisiete-pe, ha upépe ojeikuaa ichupekuéraha pe reino porundyháva profecía bíblica-pe. Pe mymba ojehechauka oguerekóramo siete akã ha siete jeguaka, ohechaukávo ichupe ha’eha pe reino porundyháva profecía bíblica-pe. Daniel mokõi-pe ojehechauka chupekuéraha Grecia espiritual, ha avei ha’ekuéra Acab pe testimonio Monte Carmelo-pe, ha ha’ekuéra umi diez enemigo Salmos ochenta y tres-pe.
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Pe mokõiha yvy arigua pu’aka enemigo rehegua oñemombe’úva Apocalipsis kapítulo doce ha trece-pe, ha’e pe mymba osẽva para guasúgui, pe Hermana White ohechakuaa porãitéva katuete catolicismo ramo.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 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 13:1–3.
Ha che aime pe yguasu rembe’ýre, ha ahecha peteĩ mymba vai osẽva yguasu apytégui, oguerekóva siete akã ha pa qs; ipqs ári oĩ pa akãngora, ha iñakãnguéra ári oĩ peteĩ téra ñemotĩva Tupã rehe. Ha pe mymba vai ahecháva ha’e vaicha peteĩ jagua yaguaretéicha, ha ipykuéra ha’e peteĩ oso pýicha, ha ijuru peteĩ león jurúicha; ha pe dragón ome’ẽ chupe ipokatu, iguapyha, ha tuicha pokatu. Ha ahecha peteĩ iñakãgui ku ojeheridáva omano hag̃uáicha; ha pe ijai vaiete va’ekue okuera jey; ha opa ko yvy oñemondýi ha ohechaukase pe mymba vai rapykuéri. Apocalipsis 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
Juan oĩva pe y rembe’ýpe peteĩha versículope, ha ohecha peteĩ mymba ojupiha guive pe márgui, ha upéi ohecha ambue mymba osẽha yvýgui. Hermana White omombe’u pe aravo Juan ohecha haguépe mokõi mymba ha’eha 1798, upéva niko pe ary papado ojeipe’a haguémi chugui “imbarete”, upéicha oguerekóvo peteĩ ai omano hag̃uáicha, ipahápe oñemonguerátava.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
«Upe ára pe Papado, ojegueraháma hag̃ua chugui imbarete, oñembopyʼarõvaʼekue opytuʼu hag̃ua ñembyai rehegua apópe, Juan ohecha peteĩ puʼaka pyahu osẽva hag̃ua ombojoapy jey hag̃ua dragón ñeʼẽ, ha omotenonde hag̃ua pe tembiapo peteĩcha ivaíva ha ñeʼẽrei Tupã rehegua. Ko puʼaka, pe paháite oikótava oñorairõ tupao rehe ha Tupã léi rehe, oñerrepresenta peteĩ mymba guasúpe iñakãratĩ mokõi ovecha raʼy-icha. Umi mymba guasu tenondegua osẽ vaʼekue yguasúgui; koʼva katu osẽ yvýgui, ohechauka hag̃ua tetã pyʼaguapýpe okakuaáva pe ojehechaukáva hese—Estados Unidos.» Signs of the Times, February 8, 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Juan ojesareko tapykuépe tembiasakue gotyo ohechávo pe mymba ñarõ yguasúgui osẽva, ha’éva pe papado. Omañávo tenonderãme tembiasakue gotyo, ohecha pe mymba ñarõ yvyguigua, ha’éva Estados Unidos. Upévare pe mymba ñarõ yguasúgui osẽva oñemopu’ã profétikamente péicha. Ojevyjeývo 1798 guive, Juan raẽete ohecha “pokõi akã ha pa horny”, ohechaukávo upe tenda tembiasakuépe mbohapy umi horny apytégui oñemondohague tape hag̃ua pe horny mbarete papado rehegua, upéva oñe’ẽva’ekue mba’e tuicháva rehe.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Upéi aikuaaséta pe añetegua pe mymba irundyha rehegua, ijojaha’ỹva opa ambuegui, tuichaite ñemondýiva, hãi fiérrogui ha ipyapẽ kuarahy’atãgui; ha’e omokõ, omboja’o hag̃ua, ha opyrũ ipy rehe pe hembýva; ha umi pa’ẽmbyry rehegua oĩva iñakãme, ha pe ambue osẽ va’ekue, ha henondépe mbohapy ho’a; péva hína pe pa’ẽmbyry oguerekóva tesa, ha juru oñe’ẽva mba’e tuichaitereíva, ha hova hatãvéva iñirũnguéragui. Daniel 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Umi mbohapy hatĩ Heruli, Ostrogoths ha Vándalos oñemboguejy mboyve, Roma pagáno ojehechauka vaʼekue “pa koróa” rupive. Umi pa koróa ohechauka Roma pagáno. Upéi Juan ombohéra Grécia jaguarete guasuicha, upéi Medo-Persia osoicha, ha upéi Babilonia leónicha.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Pe peteĩha ojogua vaʼekue peteĩ león rehe, ha oguereko taguato pepo; amaña hese peve umi ipepo oñemondoro, ha oñemopuʼã yvy ári guive, ha oñemboʼy hag̃ua ipy ári peteĩ kuimbaʼéicha, ha oñemeʼẽ chupe peteĩ kuimbaʼe pyʼa. Ha péina ápe ambue mymba, mokõiha, ojogua vaʼekue peteĩ oso rehe, ha opuʼã peteĩ ykére, ha oguereko mbohapy kangue ijuru ryepýpe, hãi mbytépe; ha heʼi hikuái kóicha chupe: Epuʼã, ha reʼu heta soʼo. Upéi amaña, ha péina ápe ambue, ojogua vaʼekue peteĩ jaguarete rehe, ha oguereko ijyva ári irundy guyra pepo; pe mymba oguereko avei irundy akã; ha oñemeʼẽ chupe pokatu. Daniel 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Ndaha’éi ni peteĩ elemento Católica rehegua ikatúva he’ise cristianoha, ha pe mymba ka’aguy rehegua yguasúpe osẽva ohechauka opaite mburuvichaguasu pagano tenondegua joaju oĩva profecía bíblica-pe. Pe mymba yguasúgui osẽva ojehechauka iñorden histórico jevy hag̃uáicha, Juan oma’ẽgui tapykue gotyo tembiasakue rehe. Ha’e tenonderã ohecha pe pokatu oñemopyenda va’ekue umi mbohapy hatĩ oñemboyke rire—pe papado. Upéi ohecha diez hatĩ diez akãngora reheve—Roma pagana. Upéi ohecha pe leopardo—Grecia. Upéi ohecha pe oso—Medo-Persia. Upéi ohecha pe león—Babilonia. Pe mymba yguasúgui osẽva ñemombe’u oguereko elemento peteĩteĩva umi mburuvichaguasu pagano tenondegua rehegua, ha pe ñemombe’u omoañete pe papadoha peteĩ jehe’a guasu opaichagua paganismo oikóva’ekue tembiasakue bíblica pukukue javeve. Ndaha’éi ni peteĩ elemento Católica rehegua ikatúva he’ise cristianoha. Oimeraẽ mba’e ikatúva ojehecha cristiano ramo Católica-pe, peteĩ mba’e japu ñemoha’ãnga añoite.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
Mburuvicha Karmélope, Elías oñorairõrõ guare Jezabel maranduhára ndive ha iména apostata ndive, Jezabel oĩ jevy hógape Samáriape. Tiro kuña rekovai rehegua oñembyesarái yvy mymba mokõi hatĩva rembiasakuépe. Jezabel akóinte oñemokañy, ha Apocalipsis capítulo pakõiha ha mbohapyha-pe yvóra ohecha hag̃ua hese, ha katu ndojehechaukái peteĩ mba’e hechapyrãramo ojepysóva rehe yvágape, ojehuháicha Tetã Joaju, Tetã Unidos ha Satanás rehe. Ha’e oĩ jevy icentro de mando Samáriape—Roma tavápe.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Pe mymba ka’aguy guigua rehegua rembiasakuepe ojekuaauka moõpa oĩ pe mbeguera ra’ãnga jehecha’ã opaite yvóra rehegua. Upe jehecha’ã oiko pe ñorairõ yvága peteĩha guýpe. Kóva hína ñañe’ẽseha ko’ág̃a ko tenda-pe. Amoambuéta “ha’e” ñe’ẽrendaguépe “Tetã Unidos” umi versíkulo ko’ág̃a ñahesa’ỹijótavape.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States 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 the United States 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 the [United States] 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 the United States 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 ojejupi hag̃ua yvygui; ha Estados Unidos oguereko mokõi hatĩ ovecha ra’yicha, ha Estados Unidos oñeʼẽ dragónicha. Ha Estados Unidos oiporu opa tembikuaa mbarete pe mymba peteĩha renondépe, ha ombojeroviauka yvy ha umi ipype oikóvape pe mymba peteĩha, pe ikatúva omano hague ñehundi hag̃ua ha upéi okuera jeýva. Ha Estados Unidos ojapo tuicha hechapyrãmba, péicha ojapo tata oguejy hag̃ua yvágagui yvy ári yvypóra renondépe, ha ombotavy umi yvy ári oikóvape umi milágro rupive, umi Estados Unidos oguerekóva pu’aka ojapo hag̃ua pe mymba renondépe; heʼívo umi yvy ári oikóvape tojapo hag̃ua taʼanga pe mymbápe g̃uarã, pe ojeréva kysépe ha oikove jeýva. Ha [Estados Unidos] oguereko pu’aka omeʼẽ hag̃ua tekove pe mymba raʼangápe, ikatu hag̃uáicha pe mymba raʼanga oñeʼẽ ha ojapo hag̃ua ojejuka opa umi ndojeroviáiva pe mymba raʼangáre. Ha Estados Unidos ojapo opavavépe, michĩ ha guasu, ipirapire hetáva ha imboriahúva, isãsóva ha tembiguáiva, omoneĩ hag̃ua peteĩ techaukaha ipo akatúa térã isyváre; ha avave ndaikatúi ojogua térã ovende, ndahaʼéiramo pe oguerekóva techaukaha, térã pe mymba réra, térã héra papapy. Apocalipsis 13:11–17.
In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
Apocalipsis kapítulo trecépe, Roma pagána dragón ome'ẽ va'ekue papado-pe mbohapy mba'e omoĩvo papado yvy guapyhápe ári.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ha pe mymba guasu ahecháva’ekue ojogua peteĩ jaguaretépe, ha ipykuéra ojogua peteĩ oso pykuéra rehe, ha ijuru katu peteĩ león jurúicha; ha pe dragón ome’ẽ chupe ipokatu, iguapyha, ha mburuvicha guasu. Apocalipsis 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Umi diez rréi orepresentáva Roma pagã (Fránsia ha'évo pe rréi tenondegua umi diez apytépe, ojehechaukaháicha Acab rupive) ome'ẽva'ekue pe papadópe mbohapy mba'e: pokatu, guapyha ha autorida. Emperadór Constantino omonguévo pe táva guasu Roma-gui, kuarahyreike gotyo, kuarahyresẽ gotyo, ha ojapóvo Constantinópla-pe pe táva guasu pyahu Tetãgua Románo Mburuvichavusu pegua ary 330-pe, upérõ Roma pagã ome'ẽ pe tupão Roma pegua-pe i“guapyha.”
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Clodoveo, mburuvicha guasu umi Francopegua (Francia-gua), ojere rire catolicismo-pe ha oñepyrũ rire oñorãirõ umi puʼakakuéra ndive, ojoko vaʼekue papado jehupi yvy ariguáicha guapyrãme ary 496-pe, Roma pagana upérõ omeʼẽ papado-pe ipuʼaka.
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
Áño 533-pe, Justiniano oipe’a peteĩ decreto ombojekuaáva pe iglesia romana ha’eha opa iglesia akã, ha avei umi hereje moañetehára. Upe jave, pe pokatu Roma pagana rehegua oñeme’ẽma kuri papado-pe.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
Pe versíkulo doce-pe, “ha’e [Tetã peteĩ rekojojaha’ỹ Estados Unidos] omomba’apo opaite pu’aka pe mymba ñarõ peteĩha rehegua henondépe.” Pe pu’aka omomba’apova’ekue papado rehehápe ojehechauka Clovis rupive, ha’e ombojerovia ha ombohéra hag̃ua ipapado-pe imbarete ñorairõgua ha hembiporu viru rehegua. Upévare catolicismo ohenói Clovis-pe “tupaó católica ra’y ypykue,” ha Francia-pe “tupaó católica rajy tujaitevéva.” Tetã peteĩ rekojojaha’ỹ Estados Unidos ojapóta upe tembiapo ky’aite papado rehehápe, peteĩchagua Clovis omoñepyrũ haguéicha ary 496-pe.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
Estados Unidos pokatu ojeporúta omoĩ hag̃ua “yvy ha umi ipype oikóva tomomba'e pe mymba peteĩha, pe ikutu vaiete va'ekue oñemonguera jey va'ekue.” Estados Unidos oiporúta imbarete militar ha económica omoĩ hag̃ua opa ko yvy tuichakue tomoneĩ domingo ára pytu'urãramo. Tiro kuña rekovaiha tenondevete oporomoakãratĩta pe mymba yvy rehegua ndive pe ley domingo pya'etéma ou va'erãme, ha upéi osẽta oporomoakãratĩ hag̃ua opa ambue mburuvicha guasu yvy arigua ndive.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
Pe versíkulo tresehápe, “ha’e [Estados Unidos] ojapo tuicha mba’eporãite, ha ojapo tata oguejy hag̃ua yvágagui yvy ári yvypóra resa renondépe”. Tata ohechauka peteĩ marandu marangatu’ỹva. Tata ñe’ẽnguéra Pentekostés árape ohechaukákuri peteĩ marandu marangatúva oúvo hendive pe katupyry oñembohasa hag̃ua upe marandu opaite yvy ape ári. Pe tata oguejýtava yvágagui oguerúvo Estados Unidos rehegua, upéva avei oguahẽta opa tetãre ha opa ñe’ẽnguéra rehe.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
Pe versíkulo catorce-pe, Estados Unidos ombotavy “umi oikóva yvy ape áripe, umi milágro rupive [Estados Unidos] oguerekova’ekue pu’aka ojapo hag̃ua mymbakuéra renondépe; he’ívo umi oikóva yvy ape áripe tojejapo hag̃ua peteĩ ta’ãnga mymbakuérape guarã, pe oguerekova’ekue peteĩ jekutu kyse puku reheve ha opyta va’ekue oikove.” Pe ñembotavy Estados Unidos oipurúva ombotavy hag̃ua ko yvy tuichakue, ojehechauka pe tata oguejýva yvágagui rupive pe versíkulo mboyveguápe. Pe tata yvágagui ouva omoheñói milágro oipurúva Estados Unidos omanda hag̃ua ko yvy tuichakuépe omopyenda hag̃ua peteĩ gobierno peteĩ-mundoguáva, oikóva tupao ha Estado joajúgui, ha tupao oguerekóvo poguýpe upe joaju.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Kóva ohechauka mba’éichapa Acab ha Jezabel joaju he’isékuri, Elías oñemopu’ãrõ guare. Elías ñorairõ Monte Carmelo-pe oñekumpli vaekue Tetã peteĩ reko Amandayépe iñepyrũrãme, pe ángel peteĩha remiandu guasu aja, 1840 guive 1844 peve, ojehechakuaa hag̃uáicha proféta añetéva Protestantismopegua opaite proféta japu Protestantismopegua apytégui.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
Ojejapova jey pe Estados Unidos paha opávo, pe prueba ta’ãngamýi mymba ñarõ guasúgui oñemoheñói hag̃ua oñepyrũva’ekue 11 jasyporundy 2001-pe, ha opa pe arapokõindy ley oúta hag̃uápe.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Elías rembiapokue perfecto oñemohu’ã pe ára guasu ha kyhyjepyrã Ñandejára pegua mboyve, ha upéva hína umi siete última plaga. Upévare, Monte Carmelo, Elías, Acab ha Jezabel ojehechauka Estados Unidos rembiapópe, ombojeruréva ko yvy ape ári opavave oñemoĩ hag̃ua peteĩ gobierno mundial único Naciones Unidas pegua poguýpe, oisãmbyhýva Iglesia Católica. Estados Unidos omboguata ko tembiapo imbarete hag̃ua ijehérsito rupive, imbarete económico rupive, ha umi marandu ñembohasa ipokatu ha oñembyaíva, ha’e voi omyesakãva ha oisãmbyhýva, ojehechaukáva pe hérava “autopista de la información” ñanduti mundial pegua.
In verse fifteen, we are informed that “the [United States] 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.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
Pe versíkulo quincepe, oje’e ñandéve “[Estados Unidos] oguereko hague pu’aka ome’ẽ hag̃ua tekove pe mymbaguasu ra’ãngápe, ikatu hag̃uáicha pe mymbaguasu ra’ãnga oñe’ẽ ha ojapo hag̃ua opa umi noñesũséivape pe mymbaguasu ra’ãnga renondépe tojejuka.” Upévare, pe ñemongyhyje mano rehegua, oúva Estados Unidos mbarete ñorairõ rehe, upérõ ohechaukáva Tetã Joaju atyguasu ruvicha tenondetépe, ombopu’aka Tetã Joaju peteĩ-mundo gobierno ikatu hag̃uáicha oñe’ẽ. Pe tembiapo oñe’ẽ hag̃uáicha ojejapo peteĩ autoridad legislativa ha judicial rupive. Tetã Joaju rembiapo renda legislativa oĩ Nueva York-pe ha pe rama judicial oĩ La Haya, Países Bajos-pe. La Haya orrepresenta pe Mundo Yma guare ha Nueva York pe Mundo Pyahu. Mokõivéva, Estados Unidos ha Países Bajos, oguereko yma guare hembiasakue ojekuaahápe ijojaha’ỹ hag̃uáicha sãso ha tekosãsópe ñangarekohára tenondetérõ; upéicharõ jepe, mokõivéva omohu’ã hembiasakue tee—oñe’ẽvo peteĩ dragónicha.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Pe sábado oiko rire pe punto iñimportantevéva ñorairõme opavave cristiandad ryepýpe, ha mburuvicha religioso ha secular-kuéra oñembyaty hag̃ua omoañete hag̃ua domingo ñembojerovia, pe michĩmi aty sa’íva oñemomba’eguasu’ỹva pe jerure popular renondépe ojapóta chuguikuéra mba’e ojehayhu’ỹva opavavépe g̃uarã.... ha ipahápe osẽta peteĩ decreto umi omarangatúva pe cuarto mandamiento-pegua sábado rehe, omombe’úvo hikuái ha’eha omereséva pe castigo ivaivéva, ha ome’ẽvo tavayguakuérape libertad, peteĩ ára rire, ojuka hag̃ua chupekuéra. Romanismo pe Mundo Tuja-pe ha protestantismo apóstata pe Mundo Pyahu-pe oguatáta peteĩ tape ojoguávare umi omomba’éguasúva opaite umi precepto divino.”
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
“Upérõ Tupã rehegua oñemboitypáta upe rire umi mba’e jejopy ha py’ara’ãme, proféta omombe’úva Jacob jejopy’arã ára ramo.” The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] 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.”
Pe téra dieciséis ha diecisiete-pe, pe mymba ra’ãnga oñemopu’ã rire ha oñeme’ẽ rire chupe pu’aka oñe’ẽ hag̃ua, “[Estados Unidos] ojapo opavavépe, michĩva ha tuicháva, ipirapiréva ha imboriahúva, isãsóva ha tembiguáiva, toñeme’ẽ hag̃ua chupekuéra peteĩ techaukaha ipo akatúa ári térã isyva kuéra rehe: Ha avave ani hag̃ua ikatu ojogua térã ovende, ndaha’éiramo upe oguerekóva pe techaukaha, térã mymba réra, térã héra papapy.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
Ta’ãngaha pe mymba ra’ãnga ñemoheñói ha’e pe prueba oúva mboyve pe mymba marka prueba. Ndajaikuaáiramo jajasa pe prueba ojehechaukáva pe mymba ra’ãnga ñemoheñóipe, ñañehundíta pe mymba marka pruebarõ. Mokõi prueba iñambuéva hína, ha mokõiichagua prueba iñambue.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
Ta'ãnga mymba ñarõrãgua oñepyrũva’ekue 11 jasyporundy ary 2001-pe ha’e pe marandu profético ñemongyhyje rehegua ohechaukáva pe tiempo de gracia ñemboty hi’aguĩmaha oñemohu’ã hag̃uáicha. Ha’e pe marandu Elías rehegua ohechaukaáva yvyty Carmelo oĩmaha hi’aguĩ hag̃uáicha, ha Tupã retãygua tekotevẽha ombohekopyenda pe aséite tekokatu rehegua, pe Espíritu Santo aséite ha pe Pyhare Mbyte Sapukái marandu aséite, pe ñehenói paha ojejapo mboyve. Tekotevẽ opáy hikuái, ikatu hag̃uáicha Elías oporandu vove chupekuéra: “Mboy araka’e peve pende py’aguapy mokõi apytu’ũme?”—ani hag̃ua opyta ñe’ẽ’ỹre; ñe’ẽ’ỹme opyta hag̃ua upe jave ha’e niko oñemboguata hag̃ua mymba ñarõrãgua marca rehe. Pe ta'ãnga mymba ñarõrãgua prueba ohechauka pe tembiapo oikotevẽva oñentende hag̃ua pe marandu omombe’úva pe juicio ñemboty, ha’etéicha pe marandu Millerita-kuéra marandu omombe’úkuri pe juicio ñepyrũ.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
Pe prueba pe mbarakaja mymba vai rehegua ndorekói jeporavo, pórke ipype ndaipóri mba’eveichagua ára de gracia térã prueba rehegua. Ha’e peteĩ ára térã sapy’ánte oikóva, ndaha’éi peteĩ tiémpo pukukue. Ha’e peteĩ apañuãi guasu; upévare ha’e peteĩ prueba ohechaukátava mávapa umi israelita karakter, oñembyaty vaʼekue Monte Carmelo-pe Acab rupive pe léi domingo-pe. Upéramo haʼekuéra ohechaukáta pe karakter omongakuaa vaʼekue hikuái pe tiémpo mboyveguápe, profétikamente oñehenóiva pe prueba imagen de la bestia rehegua.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Upévare (he’iháicha Espíritu Santo, Ko árape, pehendu ramo Iñe’ẽ, ani pembopy’ahatã pende py’a, pe ñembopochýpe guáicha, pe ára jeipy’arãme desiértope: pene ru kuéra chepy’a’ãhaguépe, cheha’ãhaguépe, ha ohechahaguépe che rembiapo mokõi pa ary. Upévare chepochyeterei upe ñemoñare rehe, ha ha’e, Tapia ojejavy hikuái ipy’apýpe; ha ndoikuaái che rape kuéra. Upévare che pochy rehe ahura, Noikemo’ãi hikuái che pytu’úpe.) Peñatende, che pehẽngue kuéra, ani hag̃ua oĩ avave pende apytépe peteĩ py’a vai jerovia’ỹ rehegua, ojei hag̃ua Tupã oikovévagui. Upéicha rangue, peñomokyre’ỹ ojupe ára ha ára, gueteri oje’évo Ko árape; ani hag̃ua oĩ pende apytépe avave oñembopy’ahatãva angaipa ñembotavýgui. Ñande ningo jaiko Cristo ndive peteĩcha, jajoko mbarete ramo ñepyrũme guare ñande jerovia pyatã ipaha peve; oje’évo guive, Ko árape, pehendu ramo Iñe’ẽ, ani pembopy’ahatã pende py’a, pe ñembopochýpe guáicha. Hebreos 3:7–15.