We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.
Ñaime roguereko hína ñande resa renondépe pe ñorairõ yvágape oñemombeʼúva Apocalipsis aranduka capítulo doce-pe. Japoruhápe Cristo rekove reko principio, haʼéva Alfa ha Omega, ñañemboja pe ñorairõ yvágape capítulo doce-pe ojehechaháicha peteĩ tipificación ramo pe ñorairõ yvágape oikóva umi “ára pahápe”. Pe ñeʼẽjoaju “umi ára pahápe” Bibliape ha Espíritu de Profecía-pe heʼise umi ára paháva pe juicio investigador rehegua.
We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.
Rohechakuaa umi mbohapy pokatu satánikova capítulo doce ha trece-pegua, ndaha’éi pokatu ojuhúva iñemohu’ã tembiasakue ohasávape, ha katu umi pokatu ko’ãva ñemohu’ã ko’ãgaguaicha ogueraháva ko yvy Armagedónpe. Pe dragón capítulo doce-pegua ha’e Naciones Unidas, pe tupao católica oikovéva jeyva’erã léi domingo guýpe Estados Unidos-pe ha’e pe mymba guasu yguasúgui osẽva capítulo trece-pegua, ha pe mymba yvyguigua mokõi hatĩ reheve ha’e Estados Unidos.
We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.
Rohechakuaa hína pe ñorairõ, jepivegua oñentendéva capítulo doce-pe ha’éva añoite peteĩ ta’anga Lucifer opu’ãgui yvágape, añetehápe ohechauka peteĩ ñorairõ oikótava ko yvy ariguápe, oñepyrũvo pe pya’e oútava léi domingo rehegua Estados Unidos-pe. Roiporu are hag̃ua rohechauka hag̃ua oĩha peteĩ proceso jehechapyrã rehegua, ojehechaukáva Apocalipsis trece, versículos once guive diecisiete peve, ha upéva oike pe mymba ra’anga ñemoheñói jeikuaa. Pe mymba ra’anga orrepresenta tupão ha estado joaju, pe tupão oguerekóramo pe poguy pe joaju rehe. Tupão oĩ jave control-pe, upéicharõ oipuru pe estado omoañete hag̃ua idoctrínakuéra ha omuña hag̃ua umi ha’e ombohérava hereje. Pe proceso jehechapyrã arapýre guasúva, ojoajúva pe mymba ra’anga ñemoheñóindive, tenonderãite oñemboguata Estados Unidos ryepýpe. Umi característica profética peteĩteĩva ko’ã mokõi proceso jehechapyrã rehegua, añetehápe peteĩcha voi taha’e Estados Unidos térã ko yvy tuichakue.
We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.
Rorekuaa umi mokõi período peteĩchaite orekóva mil mokõiciento sesenta ára, oúva kurusu mboyve ha upéi, peteĩ mokõiha testígo ramo ñemombe’úpe oñemohenda hag̃ua mokõi proceso ojoapykuéri, ta’anga mymbaguasu rehegua, arapy pahápe. Ta’anga mymbaguasu rehegua ñemoheñói Estados Unidos-pe, 11 jasyporundy 2001 guive pe léi domingo hi’aguĩva peve, oiko mboyve ta’anga mymbaguasu rehegua ñemoheñói Naciones Unidas-pe, pe léi domingo hi’aguĩva rire. Pe mil mokõiciento sesenta ára Cristo ministerio rehegua, Iñemongarai guive pe kurusu peve, oiko mboyve pe mil mokõiciento sesenta ára Hemimbo’e kuéra ministerio rehegua, oúva kurusu rire. Umi mokõi línea, mokõivéva oguerekóva mokõi período ohechaukáva peteĩchaite prueba káda períodope, ohechauka pe tema Cristo ra’ãnga térã anticristo ra’ãnga rehegua.
The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.
Mil doscientos sesenta días del ministerio de Cristo, que terminaron en la cruz, comenzaron cuando el Espíritu Santo descendió en su bautismo, en correspondencia con el ángel poderoso de Apocalipsis dieciocho que descendió el 11 de septiembre de 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koʼág̃a ou pe ñeʼẽ aikuaaukáva hague Nueva York ojeity hag̃ua peteĩ y guasu rembeʼýgui? Kóva arakaʼeve ndaʼeʼíri. Haʼe vaʼekue, amañávo umi óga guasu oñemopuʼãva upépe, piso ári piso, ‘Mbaʼeichaitépa umi mbaʼe vaiete oikóta Ñandejára opuʼã vove omokyreʼỹ hag̃ua kyhyje guasúpe yvy! Upérõ oñekumplíta Apocalipsis 18:1–3 ñeʼẽ.’ Apocalipsis capítulo 18 tuichakue peteĩ ñeñemongeta ñemomanduʼa rehegua umi mbaʼe ou hag̃uáre yvy ári. Péro ndaikuaái mbaʼeve hesakãporãva específicamente mbaʼépa ou Nueva York ári rehe, ndahaʼéi peteĩ mbaʼe añetehápe aikuaáva, peteĩ ára umi óga guasu upépe ojeitytaha yvýre Tupã puʼaka ojere ha ojerejey rupi. Pe tesape oñemeʼẽva chéve rupive, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomiʼinte ipuʼaka mbarete guasúgui, ha koʼã estructura tuichaitéva hoʼáta. Oikóta umi mbaʼe kyhyje hag̃uáva ndaikatúiva ñañeimagina.” Review and Herald, July 5, 1906.
The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.
Pe mil doscientos sesenta ára Cristo rembiasakuepe, opa vaʼekue kurusúre, ohechauka pe ára pukukue oñemohuʼãtava pe domingo leirã oútavape koʼẽrõitéma. Pe kurusu ohechauka pe domingo leirã. Mokõivéva haʼe juicio raʼanga. Mokõivéva ohechauka tetã ñehundi oguahẽtaha pe tetãme oikohápe pe juicio mbaʼe. Mokõivéva oiko vaʼekue Judá yvy porãme. Cristo rembiasakuepe upéva vaʼekue Judá yvy porã tee, ha pe domingo leipe katu haʼe Judá yvy porã espiritual, Tetã peteĩ reko Amérika Joaju. Pe kurusúre, Cristo oñemopuʼã yvate opa tavayguakuérape ogueraha hag̃ua Hendápe.
And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.
Ha che katu, yvýgui jehupi rire, agueroúta che rendápe opavave tapichápe. Péva he’i, ohechauka hag̃ua mba’eichagua ñemano rupive omano va’erãha. Juan 12:32, 33.
At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.
Pe léi domingope, oñemopuʼã umi tembe’y tee mokõipa irundy ha irundypa mil rehegua, ogueraha hag̃ua opa yvypórape Cristo rendápe.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
Ha'e omopu'ãta peteĩ poyvi tetãnguéra peguarã mombyrýgui, ha ohenóita chupekuéra yvy apyte guive; ha, péina ápe, ha'ekuéra outa pya'e eterei. Isaías 5:26.
The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.
Pe período mil doscientos sesenta días pe tembiasakue Cristo remiasakue oñemoĩ vaʼekue kurusu rire, opa Miguel opuʼãvo Esteban jejapi itápe jave.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Ha’e katu, henyhẽva Espíritu Santo-gui, oma’ẽ hatã yvága gotyo, ha ohecha Tupã mimbipa, ha Jesús oĩha ñembo’ýpe Tupã akatúa gotyo; ha he’i: Péina, ahecha yvága ojepe’aha, ha Yvypóra Ra’y oĩha ñembo’ýpe Tupã akatúa gotyo. Hechos 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
Pe kuarenta ha mokõi jasy simbólico ta’ãnga pahaguéva mymbaguasu rehegua, ára de prueba pegua, opa Miguel opu’ãvo ha ohechauka yvyporakuéra prueba ára paha.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Ha upe ramo oñembo’yta Miguel, pe mburuvicha guasu oñemoĩva nde retãyguakuéra rehehápe; ha oúta peteĩ ára jehasa asy, araka’eve ndoikói haguéicha tetã oĩ haguéguive pe ára peve; ha upe ramo nde retãyguakuéra ojesalváta, opa peteĩ-teĩ ojejuhúva ojehai hag̃ua pe kuatiañe’ẽme. Daniel 12:1.
The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.
Mokõivéva ta’anga mymba guasúpe rehegua prueba rembiapo rape mokõivéva rembiasakue completo oguereko ambue testígo profético hyepypegua. Ojeikuaa hag̃ua hekopete, ha amombe’u sa’ieterei tapicha oikuaáva ko añetegua; ha katu pe peteĩha ta’anga mymba guasúpe rehegua prueba rembiapo, oñembotýva Estados Unidos-pe, oñepyrũkuri septiembre 11, 2001-pe, pe mbohapyha ñembyasy guasu oguahẽ ramo guare tembiasakuepe. Pe léi domingo rehegua, upépe opa pe peteĩha ta’anga mymba guasúpe rehegua prueba rembiapo, ohechauka pe mbohapyha ñembyasy guasu oguahẽha juicio-rupi Estados Unidos rehe, pe léi domingo oñemoneĩ haguére. Upérõ pe mbohapyha ñembyasy guasu oguahẽvo omboaje tetãnguérape ipochýva, Ojehechauka hag̃ua Apocalipsis 11:18 he’iháicha, ha pe ñe’ẽ ypy Islam rembiaporã rehegua ombochýva tetã nguéra profecía bíblica ryepýpe.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Haʼe haʼéta peteĩ kuimbaʼe kaʼaguygua; ipo opuʼãta opa kuimbaʼe rehe, ha opa kuimbaʼe po opuʼãta hese; ha oikóta opa ijoykeʼykuéra renondépe. Génesis 16:12.
The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.
Pe léi dominikal oútava ko’ẽrõitéva ha’e pe pahávo pe peteĩha aravo jehechapyre, ha avei pe ñepyrũ pe paháva aravo jehechapyre. Pe paháva aravo jehechapyre opa vove yvypóra tekoresãi ára, ha upe jave umi irundy yvytu, ha’éva peteĩ techaukaha pe mbohapyha ñembyasy guasu rehegua, ojeheja hag̃ua osẽmbaite.
“When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.
«Pe Salvador ohechávo umi hénte judíope tetã Tupãgui oñemondóva ramo, ohecha avei peteĩ Iglesia cristiana oñemombe’úva ijehe ha oñembojoajúva ko yvy rehe ha papado ndive. Ha ha’e opyta haguéicha Olivópe, hasẽvo Jerusalén rehe kuarahy oike peve yvyty kuarahyreike gotyoguápe, upéicha avei ha’e ohasẽ hína ha oñehenói mbarete angaipa apohárape ko’ã ára pahápe. Pya’e he’íta umi ánhelpe, ojokóva umi irundy yvytúpe: “Peheja hag̃ua umi mba’asy vai; toúke pytũ, ñehundi ha mano umi che léi mbyaihárape ári.” ¿Piko ojejokóta hag̃ua he’i umi oguerekóvape tesape guasu ha arandu, he’i haguéicha umi judíope: “Reikuaárire, nde jepe ko nde árape, umi mba’e nde py’aguapýpe guarã! ko’ág̃a katu okañy nde resa-gui”?» Review and Herald, 8 de octubre de 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
Cristo rembiasakuepe, pe primer waymark pe primer período mil mokõisa popa po peteĩ árasa su meme oñepyrũ vaʼekue Iñemongaraihápe, ha upéva haʼe vaʼekue peteĩ símbolo Imano ha Ijeikove jeýpe guarã. Upe período opa vaʼekue Imano ha Ijeikove jeýpe, ha upéva upe jave avei oñepyrũ pe pahápegua período mil mokõisa popa po peteĩ árasa su meme. Upe período opa vaʼekue Esteban mano reheve ha ijeikove jeýta hag̃uáicha oñepromete vaʼekuépe.
The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.
Pe tembiasakue rembe’y ohechaukáva Cristo ra’anga, oguereko peteĩchagua estructura profética pe tembiasakue rembe’y ohechaukáva anticristo ra’anga reheve.
In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.
Tupã Ñe’ẽme, Cristo hína pe añetegua mburuvicha yvategua yvate gotyo guáva, ha Satanás rembiaporã akóinte vaʼekue niko ombota hag̃ua ha ombohovái japu rupi Cristo mburuvicha guasu pokatu.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Mba’éichaitepa reguejy yvágagui, Lucifer, ko’ẽmbyte ra’y! mba’éichaitepa reñemboguejy yvýpe, nde remokangy va’ekue tetãnguéra! Nde niko ere va’ekue nde py’apýpe: Ajupi hag̃ua yvágape, amopu’ãta che guapyha Tupã mbyjakuéra ári; aguapýta avei aty renda yvytýre, yvate gotyo mombyryvévape; ajupíta arai yvatekuéra ári; aime hag̃ua pe Yvateteguaicha. Isaías 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
“Yvate gotyopegua” ha’e Jerusalén, pe táva Mburuvicha Guasu mba’éva, upépe oĩhápe Isantuario.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.
Peteĩ Purahéi ha Salmo Corá ra’ykuérape guarã. Tuicha hína Ñandejára, ha tuichaite hag̃uáicha oñemomba’eguasu va’erã ñande Jára táva ryepýpe, imarangatu yvýpe. Iporãite hendaguére, opa yvy ape ári vy’aha, hína Sión yvyty, yvate gotyo, pe Mburuvicha Guasu táva. Salmos 48:1, 2.
In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.
Tupã Ñe’ẽme, umi yvy arigua “mburuvicha kuéra yvate gotyogua” akóinte ojehechauka Tupã retãyguakuéra enemigo ramo. Ha’ekuéra ohechauka Satanás rembiapo ombojojávo añetegua mburuvicha yvate gotyoguápe, oĩva iguapyha ári Jerusalénpe, upéva hína yvate gotyo ykére. Pe línea ohechaukáva mokõi proceso jehechapyrãmegua mymba ra’ãnga rehegua, osyrýva joja pe línea reheve ohechaukáva mokõi proceso jehechapyrãmegua Cristo ra’ãnga rehegua, oguereko mbohapyha testígo pe tema Satanás rembiapo rehegua oipotáva ha’e hag̃ua pe mburuvicha yvate gotyogua oguerekóva sãmbyhy Tupã retãyguakuéra ári.
In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.
Áño 723 a.C.-pe, mburuvicha yvate gotyopegua, ojehechaukáva Asiria rupive, ogueraha Israel retãnguéra nortepegua diezva tembiguáipe, oñemohu’ã hag̃ua Levítico mokõipa poteĩme he’íva “siete tiempo”. Mil doscientos sesenta ary rire, ary 538-pe, mburuvicha yvate gotyopegua, ojehechaukáva upe tembiasakue-pe Roma pagana literal rupive, ome’ẽ pe guapyha papal Rómape, ha upérõ ha’e oiko mburuvicha espiritual yvate gotyopegua ambue mil doscientos sesenta ary pukukue. Upe mokõiha mil doscientos sesenta ary opa ary 1798-pe, mburuvicha espiritual romano yvate gotyopegua ohupytyrõ guare peteĩ herida mortal. Oguerekórõ guare pe papado iherida mortal ary 1798-pe, upéva ohechauka yvypóra oportunidad paha ñemohu’ã, ha upe jave pe papado oñemopu’ã jeýva ipahápe ha opa ára guarã oguahẽta ipahápe avave oipytyvõ’ỹre chupe.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Ha haʼe omoĩta ipalásio tavernákulo-kuéra mokõi y rembe’y apytépe, pe yvyty marangatu iporãitévape; upéicharõ jepe, og̃uahẽta ipahápe, ha ndaiporimo’ãi avave oipytyvõva chupe. Ha upe jave opu’ãta Miguel, pe mburuvicha guasu oñembo’ýva nde retayguakuéra rehehápe; ha oikóta peteĩ ára jehasa asy, araka’eve ndojehecháiva peteĩ tetã oĩ haguéguive pe ára peve; ha upe jave nde retayguakuéra oñesãmbyhýta, peteĩ-teĩ ojejuhúva ojehaipyre pe kuatiañe’ẽme. Daniel 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
Pe “siete tiempo”, Levítico mokõi pa’ẽme, ojojáva mokõi sua po cien ha mokõipa ary rehe, ohechauka Asíriape pe mburuvicha yvate gotyogua ramo 723 ary Cristo mboyve; ha ha’e, pe mburuvicha yvate gotyogua ramo, ojapyhy pe rréino “yvate gotyogua” yma guare Israelgua. Upe guive, ñemomba’e tupã’ỹ rehegua, oñepyrũva Asíriagui ha oguahẽva Roma tupã’ỹme, opyrũ ha omoñuhã Tupã tavayguakuérape, pe “ehército” Daniel 8:13-pe, mil mokõiciento sesenta ary pukukue. Ary 538-pe, pe Roma añeteguáva mburuvicha yvate gotyogua, oñemomba’e proféticamente pe Roma espiritual mburuvicha yvate gotyogua rehe, ha upéva opyrũ ha omoñuhã Tupã Israel espiritual rehe ambue mil mokõiciento sesenta ary pukukue. Pe mokõiha ára pukukue oñepyrũhague opyrũ hag̃ua, opa pe Roma espiritual mburuvicha yvate gotyogua ohupytyrõ guare iñekyty ojukáva ary 1798-pe.
In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.
Pe ta’ãngápe Cristo rehegua, pe mbytépe oĩ kurusu, upépe jepe ojekuaa mano. Mokõi aravo pe jehechapy rehegua ta’ãngápe mymba guasu rehegua oñemoheñói hag̃ua, pe mbytépe oĩ yvy mymba guasu ñemano. Pe línea-pe pe mburuvicha yvate gotyogua japu rehegua, pe mbytépe oĩ pe mburuvicha yvate gotyogua romano añeteguáva ñemano.
These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.
Koʼã línea ohechauka mbohapy testígo bíblico, peteĩteĩva oguerekóva mokõi período de tiempo ojojapytéva peteĩ período de tiempo ryepýpe. Káda punto central ojehechauka peteĩ ñemano tee rupive, térã peteĩ reino omanóva profesía bíblica-pe. Cristo reheguape, pe punto central haʼe vaʼekue Hembiʼy ha Jeikove jevy. Pe mymba raʼanga reheguape, pe punto central haʼe pe yvy mymba ñemano, pe sexto reino profesía bíblica rehegua, pe léi dominical-pe. Ha pe línea pe mburuvicha yvate guaʼu reheguape, pe punto central orrepresenta pe mburuvicha yvate romano literal ñemano, pe irundyha reino profesía bíblica rehegua.
The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.
Mokõi testígo Apocalipsis kapítulo once-pe, Hermana White he’iháicha El Conflicto de los Siglos-pe, orrepresenta Tupã Ñe’ẽ. Cristo ha’e Tupã Ñe’ẽ. Umi mokõi testígo oñeme’ẽ chupekuéra pu’aka oprofetisa hag̃ua mil mokõiciento sesenta ára pukukue, ao ajakue reheve. Upéi ojejuka chupekuéra tape mbytére, ha ndopu’ãi jey mbohapy ára ha mbyte aja. “Mil mokõiciento sesenta ára” ha “mbohapy ára ha mbyte” mokõivéva ha’e símbolo pe ára desiérto pegua, doceciento sesenta ary pukukue. Oñepyrũ peteĩ ñemombaretépe, oprofetisahápe hikuái ao ajakue reheve, ha upéva opa ñemanópe. Upéi, pe mismo período profétiko aja, okirirĩ hikuái ha oñemonde ñemanóre, oñemoingove jey peve hag̃ua opresenta hag̃ua pe marandu angél mbohapyháva rehegua, omombe’úva pe gracia ára paha.
These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.
Ko’ã irundy línea profética ojoja irundy testígope. Peteĩteĩva umi irundy testígo estructura profética peteĩchaite. Umi ára ha ára pegua umi poapy período rehegua, oñemboykévo Septiembre 11, 2001 guive pe ley dominical oúvape, ojejuhúva umi irundy línea ryepýpe, ha’e proféticamente peteĩchaite. Mayma punto mbytegua orrepresenta peteĩichagua mano. Mokõi umi línea apytégui oñe’ẽ Cristo rehe, taha’e Ta’ãnga ramo, térã Ñandejára Ñe’ẽ ramo. Ambue mokõi línea orrepresenta pe anticristo, taha’e hembipota rupive ombojojase hag̃ua Cristope yvate gotyo pe rréi ramo, térã ombojojase hag̃ua Cristo sistema de gobierno.
We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.
Ñañeha’ãta ñambojoaju umi cien cuarenta y cuatro mil pe ñorairõ reheve yvága peteĩhápe ñane artículo oútavape. Karai lector térã ohendúva: Tereikese’ỹramo rehecha hag̃ua ko’ã añetegua, térã rehecháramo voi, tekotevẽ ojehechauka hag̃ua pe marandu oñepresentáva ko’ã artículo pukukue javevepe oñemombe’uha ha upéi oñemopyendaha ha oñembareteha pe jeporu rupive, jaiporúvo peteĩ mba’e ñepyrũ hag̃uáicha jaikuaa hag̃ua pe ipaha. Kóva hína Alpha ha Omega marandu profético tee, ha peteĩ mba’e tuicháva Jesucristo Revelación pegua, ko’ág̃a ojeipe’ávape iñembotyha.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Umi mbaʼe kañymíva niko Ñandejára ñande Jára pegua; ha umi mbaʼe ojehechaukáva katu ñande ha ñane ñemoñarépe guarã opa ára g̃uarã, jajapo hag̃ua ko léi ñeʼẽnguéra kompletoite. Deuteronomio 29:29.