All the prophets identify the end of the world.
Opaite proféta omombeʼu porã ko yvy pahakue.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Peteĩteĩ umi maranduhára yma guaréva oñe’ẽ sa’ive hekove arapýpe g̃uarã hag̃ua ñandéve g̃uarã, upévare iprofesía imbarete ñandéve g̃uarã. ‘Ko’ã mba’e ojehu chupekuéra techapyrãramo; ha ojehai ñane ñe’ẽmondýirã, maymávape guarã oguahẽva hi’ára pahápe ko arapy.’ 1 Corintios 10:11. ‘Ndaha’éi hag̃ua ijehekuéra guarã, síno ñandéve g̃uarã ojeporu hag̃ua umi mba’e ko’ág̃a oñemombe’úva peẽme umi opredikáva peẽme pe evangelio Espíritu Santo oguejýva yvágagui rupive; ko’ã mba’ére umi ánhel ohechaseterei.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biblia ombyaty ha oñongatu oñembojoaju hag̃ua hepykuekuéra ko ñemoñare pahápe g̃uarã. Opaite umi mba’e guasu oikova’ekue ha umi tembiapo solemne Antiguo Testamento rembiasakuepe ojehu va’ekue, ha oiko hína jey tupãópe ko’ã ára pahápe.” Selected Messages, libro 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Opaite umi lívro oĩva la Biblia-pe oñemohuʼã pe lívro Revelación-pe.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Pe Apocalípsis-pe opaite Biblia aranduka oñembojoaju ha opa.” Hechos de los Apóstoles, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
Pe ñe’ẽmondo paha, yvy ape ari oikóvape g̃uarã, oñemombeʼu Apocalipsis dieciocho-pe.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ha upe mba’e rire ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha ko yvy ohesape hag̃ua heko mimbipa rupive. Ha osapukái mbarete asýpe peteĩ ñe’ẽ hatãme, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko hag̃ua aña-kuéra róga, opa espíritu ky’áva renda, ha opa guyra ky’a ha jeguarúva koty. Opa tetãnguéra niko hoy’u hekovai itatavýgui osẽva pochy kaguy, ha yvy ruvicha guasu-kuéra hekovai hendive, ha yvy ñemuha-kuéra oñemomba’eguasu heta hag̃ua umi iporãmbaitéva hetaite rupive. Apocalipsis 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
Ñeʼẽjoaju “Babilonia guasu” ohechauka pe tupao Católica Romana, ha Isaías aranduka, capítulo mokõipa mbohapy-pe, “Babilonia guasu” ojehechauka Tiro-ramo.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Tiro rehegua ñe'ẽ pohýi. Peja sapukái, peẽ Tarsis pegua ygara kuéra; oñehundi hag̃uaicha, ndaipóri hag̃ua óga, ndaipóri hag̃ua jeike. Quitim retãgui oñemombe'u chupekuéra. Pekirirĩ, peẽ ypa'ũygua kuéra; nde, Sidón mercader kuéra, ohasa hag̃ua yguasu rupi, nde rehe omyenyhẽva'ekue. Y heta guasu rupi ou Sihor ra'ỹi, ysyry ñemono'õ, ha upéva ha'e imba'erepy; ha'e tetã nguéra ñemuha. Eñemotĩ, Sidón; yguasu oñe'ẽgui, yguasu mbarete he'ívo: “Che ndahasyi memby hag̃ua, ha ndaheñói mitãnguéra, ni namongakuaa mo'ãi kuimba'e pyahu, ni namongaru kuñataĩnguéra.” Egipto rehegua marandu ohendúvo ojehasáta ñembyasy vai eterei, upéicha avei Tiro rehegua marandu rehe. Pehasa Tarsíspe; pesapukái, peẽ ypa'ũygua kuéra. ¿Kóva piko pende táva vy'aha, ymaite guive yma guaréva? Ipy rehe ae ogueraháta chupe mombyry oiko hag̃ua pytaguáraramo. Máva piko omoĩ ko ñemoĩmbyre Tiro rehe, táva omoñakãrendáva rehe, umi mercader kuéra mburuvicha ha hag̃ua, ha umi oñemomba'eguasúva ko yvy arigua apytépe? Ñandejára ipu'akapa va'e upéicha omoĩ, omongy'a hag̃ua opa ñemomba'eguasu ñemomba'ete, ha omomichĩ hag̃ua opa umi oñemomba'eguasúva ko yvy arigua apytépe. Ehasa nde retã rupi ysyryicha, Tarsis rajy; ndaipóri véima mombarete. Ha'e omyasãi ipo yguasu ári, omongu'e mburuvicharenda kuérape; Ñandejára ome'ẽ tembiapoukapy táva ñemuha rehe, ohundi hag̃ua umi imbareteha. Ha he'i: “Nderevy'avemo'ãi véima, nde kuñataĩ oñembohasáva asy, Sidón rajy; epu'ã, ehasa Quitímpe; upépe jepe nderepytamo'ãi pytu'u.” Pehecha caldeo kuéra retã; ko tavayguakuéra niko ndaipóri va'ekue, pe asirio omopyenda mboyve chupekuéra umi desiérto rupi oikóvape g̃uarã; omopu'ã hikuái itorre kuéra, omopu'ã yvate hóga guasu kuéra; ha ha'e ogueru chupekuéra ñehundípe. Pesapukái, peẽ Tarsis pegua ygara kuéra; pende mbarete oñehundi gui. Ha oikóta upe árape, Tiro oñembyesaráita setenta ary aja, peteĩ mburuvicha ára kuéicha; ha setenta ary paha rire Tiro opurahéita kuña rekovéicha. Ejapyhy arpa, eguata táva rupi, nde kuña reko oñembyesaráiva; embopú porã, epurahéi heta purahéi, ne mandu'a hag̃ua hese. Ha oikóta setenta ary paha rire, Ñandejára omañáta Tiro rehe, ha ha'e ojevýta hepykue rehe, ha oñemoakãratĩta opavave yvy arigua mburuvicharenda ndive ko yvy ape ári. Ha imba'erepy ha hepykue oikóta marangatu Ñandejárape g̃uarã; noñeñongatumo'ãi ni noñembyatymo'ãi; imba'erepy niko umi oikóva Ñandejára renondépe g̃uarãta, ho'u hag̃ua hyguatãme, ha ao hatã are hag̃ua g̃uarã. Isaías 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
Hermana White ohaikuaa: “Mayma mba’e guasu ha mayma tembiapo solemne Antiguo Testamento rembiasakuepegua oiko vaʼekue, ha oiko gueteri, oñembopyahu jey hína tupãópe ko’ã ára pahápe.”
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
Isaías mokoipaapy rembiapo oñeʼẽ Ñeʼẽmarandu rupive Tetãnguéra Joaju, Papado, Tetã peteĩ reko Amérikagua ha Islam rehegua joaju profétikare. Ikatu hag̃uáicha jahechakuaa koʼã añetegua, tekotevẽ oñembohesakã Ñeʼẽmeʼẽme umi símbolo oĩva kapítulo-pe. Oñembohesakã rire umi símbolo, umi mbaʼe oikótava rape ndojapói hasy hag̃ua ojehechakuaa. Umi símbolo oĩva kapítulo-pe ha tekotevẽ oñembohesakãva hína koʼãva:
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Pe Karga, Tiro, Kuña Rekorei, Asiria-gua, Caldeogua Yvy, Tórre ha Mburuvicha Róga Guasu, Tarsis, Sihor Ra’y, Kítim Yvy, Sidón, Tavayguakuéra Ñemuha Táva, Egipto Marandu ha Tiro Marandu, Jahe’o, Tajýra, Setenta Ary, Peteĩ Mburuvicha Guasu Arakuéra, Tesaráipe, ha Mandu’a Jey
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Pe ñe’ẽ “mba’epohyive” peteĩha versíkulope ohechauka peteĩ profesía ñehundi rehegua pe Tyro rréino rehe.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Mba’e pohýi: H4853—H5375-gui; peteĩ mba’e pohýi; he’iséva porãve hag̃ua, tribúto, térã (ñe’ẽ’ỹme) mba’e rerahaha; ta’ãngamýi rupive peteĩ ñe’ẽmondo, hetavéva peteĩ jehukáva, ko’ýte purahéi; apytu’ũgua, pota: – mba’e pohýi, gueraha, profesía, X omoĩ hikuái, purahéi, tribúto.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
Tiro rehegua mba’epohy ha’e peteĩ hetáva pasáhekuéra Bíblia-pe oñemombe’uhápe pe huísio paha Iglesia Católica Romana rehegua. Peteĩ “mba’epohy”, ojepuru hag̃uáicha ha he’iséva rupi, ha’e peteĩ profesía, ha tenonderãite peteĩ profesía ñehundíre guarã. Isaías-pe oĩ once “mba’epohy”, ha poapy jey pe ñe’ẽ ojepuru oñemombe’u hag̃ua peteĩ mba’e ojegueraháva ati’y ári. Umi once jey pe ñe’ẽ “mba’epohy” ojehechaukahápe profesía ñehundíre guarã ha’e Isaías 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 ha, añetehápe, capítulo mokoipa mbohapyhápe, upépe jajuhuhápe Tiro rehegua mba’epohy. Iporã oñemoĩ oñondive opaite Isaías profesía ñehundíre guarã ikatu hag̃uáicha oñehesa’ỹijo mba’e mbaretepa ojehechaukáva umi ára pahápe. Once profesía ñehundíre guarã ndahasyi hag̃uáicha oñembohovái peteĩ jeýpe, upévare ame’ẽta peteĩ mbykyva’erã ñemyesakã peteĩteĩva profesía ñehundíre guarã rehe, amoĩ hag̃ua contexto capítulo mokoipa mbohapy hag̃ua.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
Pe kapítulo trecepe, pe profesía tetãgua vai rehegua Babilonia kóntrape ha’e Babilonia moderna, ára pahápe oikótava, ha’éva Roma kuña rekove vaiha, avei ojehechaukáva pe kapítulo diecisietepe, Apocalipsis kuatiápe.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Ha oúma peteĩ umi siete ánhelgui oguerekóva umi siete kópa, ha oñeʼẽ chendive, heʼívo chéve: Eju koʼápe; ahechaukáta ndéve pe tekomboʼe renda guasu kuña rekovai guasúpe, pe oguapýva heta y ári; haʼe ndive umi mburuvicha guasu ko yvy arigua oporomoakãratĩ, ha umi oikóva ko yvy ári okaʼu heravy pe víno iporomoakãratĩ reheve. Upéi che reraha Espíritupe pe desiértope; ha ahecha peteĩ kuña oguapy peteĩ mymba pytãmbáva ári, henyhẽva téra kuéra ñemongaraírõgui, ha oguerekóva siete akã ha diez hatĩ. Ha pe kuña oñemonde vaʼekue morotĩ pytã ha pytãmbápe, ha oñembojegua óro, ita hag̃uaicha ha perla reheve, oguerekóvo ipope peteĩ kópa óropegua henyhẽva mbaʼe jeguaru ha ikyʼa hag̃ua iporomoakãratĩgui. Ha hiʼakã syva ári ojehai peteĩ téra: MISTERIO, BABILONIA GUASU, KUÑA REKOVAIKUÉRA SY HA UMI MBAʼE JEGUARU YVY ARIGUA. Apocalipsis 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Aikotevẽva’erã sapy’ami. Tiro profecía ñehesa’ỹijo rembipotápe ipahápe oĩ ombojoja hag̃ua Estados Unidos rembiasakue profético peteĩcha Séptimo Día Adventista iglesia rembiasakue ndive. Jahechaukáta Estados Unidos gobierno ha’eha peteĩ hatĩ pe mymba ovecha-oguerekóva joguaha Apocalipsis trece-pe, ha Protestantismo osẽva’ekue Ypytũ Áragui ha’e hague ambue hatĩ. Pe Protestantismo hatĩ oiko Adventismo Millerita ramo upe momento-pe Estados Unidos protestantekuéra ombotove jave pe primer ángel marandu. Upe mba’e ñamoĩporã rire, jahechaukáta pe Protestantismo hatĩ rembiasakue ha pe Republicano hatĩ rembiasakue ohoha joja ojuehe, ha orekoha característica profética ojojojáva. Opáichavo, mokõivéva oĩ peteĩteĩ pe mymba ári, upéva orrepresenta mokõivéva hatĩ ha’eha contemporáneo ojupe. Ahechaukáta peteĩ techapyrãnte ko paralelismo rehegua pe iglesia ha estado hatĩkuéra rehe Estados Unidos-pe. Mokõivéva “hesarái” ijeheguiete hag̃ua.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
Isaías veintitrés ohechauka pe punto profético-pe pe pokatu papal rehe oñembyesarái hag̃ua setenta áño pukukue, ha umi setenta áño simbólico javekuépe umi kuimbaʼe oñembyesarái papado rehe ha mbaʼérepa Ojeʼe umi Ary Pytũha haʼeha Ary Pytũha. Pe trompo protestante rembiguái ñeʼẽ, oñembojaʼórõ guare hikuái tupao católica-gui, haʼe vaʼekue la Biblia ha la Biblia añoite. Oñembyesarái hikuái la Biblia omombeʼuha ñandéve mávapa añetehápe pe papado. Oñembyesarái hikuái pe marandu oñeñongatúva pe kuatia marangatu ojeroviapyrépe chupekuéra, ha heʼíva oikoha hikuái umi ñemoʼãhára tenondegua henderehe.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Umi tapicha oñembotavyva iñentendépe pe ñe’ẽ rehe, ha ndohecháiva pe antikrísto he’iséva, katuete oñemoĩta antikrísto ykére. Ndaipóri véima ára ñande hag̃uáicha ñandejehe’a hag̃ua ko yvy arapýre. Daniel oĩ hína ilótepe ha hendápe. Oñentende va’erã Daniel ha Juan profesía. Ha’ekuéra ojointerpretáva ojupe. Ome’ẽ hikuái ko yvy arapýpe añetegua opa tapicha oikuaava’erãva. Ko’ã profesía oikova’erã testígoramo ko yvy arapýpe. Iñembyaje rupive ko’ã ára pahápe, ha’ekuéra voi oñemyesakãta.” Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
Upéicha avei, pe akãratĩ republicano ohechaukáva Tetã peteĩ reko Estados Unidos rembiapokue vaʼerãkuri tavayguakuéra rupive ha tavayguakuérape g̃uarã; ha katu Estados Unidos retãygua kuéra avei hesarái pe kuatia marangatu ojeheja vaʼekue ipopekuéra. Pe kuatia marangatu haʼe hína pe Constitución de los Estados Unidos, ha pe ñeʼẽmbyrã pe tetã rembiapoguasu rehegua, ojejapovaʼekue tavayguakuérape g̃uarã, haʼékuri tupão ha Estado ñembojaʼo. Hesarái hikuái pe marandu oĩva pe Constitución-pe, ojeheja vaʼekue ipopekuéra, ha upe Constitución rehegua ñangarekohára ramo ojeʼe vaʼekue hikuái.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Ha toñemanduʼa vaʼerã, Roma oñemombaʼeguasuha arakaʼeve noñemoambueiha. Gregorio VII ha Inocencio III rembiapokueʼypy guive haʼehína gueteri Tupao Católico Romano rembiapokueʼypy. Ha oguerekóramo añetehápe puʼaka, omoĩta en práctica koʼãva koʼág̃a avei peteĩchagua mbarete reheve ymaite guive saʼarykuérape ojapohaguéicha. Protestántekuéra saʼieterei oikuaa mbaʼépa ojapo hikuái oñemoĩvo omoneĩ hag̃ua Roma pytyvõ ára domingo ñemombaʼeguasu rembiapópe. Haʼekuéra oñehaʼã aja ohupyty hag̃ua hembipota, Roma katu ohekajey hína omoñepyrũjey hag̃ua ipuʼaka, omyengovia hag̃ua pe ijyvateve ohovasaʼỹva operdékuri. Toñemopyenda peteĩ jeýnte Estados Unidos-pe pe principio tupao ikatuha oipuru térã oguereko poguýpe Estado puʼaka; umi jerovia rehegua jehecharamoha ikatuha oñemongakuaa léi secular rupive; mbyky hag̃uáicha, tupao ha estado autorida oisãmbyhy vaʼerãha tapicha pyʼapýpe, upéicharõ Roma jeity ko tetãme ojeasegura.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ñandejára ñe'ẽ ome'ẽma marandu ñemongyhyje rehegua pe mba'e vai oúvagui; ha ko kóva noñehendúiramo, pe mundo protestánte oikuaáta mba'épa añetehápe Roma rembipota, ojehechakuaa hag̃uáicha sapy'aitépe, ndaikatumo'ãvéima okañy ñuhãgui. Ha'e okakuaa hína kirirĩháme mbareterãme. Iñemoarandu rehegua oipysyrõ hína imbarete tetã rembiapoukapy renda kuérape, umi tupaope, ha yvypóra kuéra korasõme. Ha'e ombyaty hína umi tetã guasu ha hatãva, ijyvate ha tuicháva, umi kañyhápe ikatu hag̃uáicha oñembopyahu jevy umi yma guarã jejopy vai. Kañyhápe ha avave ndoikuaái hag̃uáicha omombarete hína imbaretekuéra omotenonde hag̃ua hembipota tee, og̃uahẽ vove ára oinupã hag̃uáicha. Opa mba'e ha'e oipotáva ha'e peteĩ yvy renda iporãva hag̃ua chupe guarã, ha ko kóva oñeme'ẽma chupe. Pya'e hag̃uáicha jahecháta ha ñañandúta mba'épa pe elemento romano rembipota. Oimeraẽ ojeroviáva ha iñe'ẽrendúva Ñandejára ñe'ẽ rehe, upévare oguerútama ñemotĩ ha jehasa asy.” The Great Controversy, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Ikatúramo rejuhu oimeraẽva peteĩ ñe’ẽryru oñemoherakuãva’ekue 1950 mboyve, ha eheka pype “kuña pytã asy sa’yva” térã ambue jehechaukaha upe ñe’ẽjoaju rehegua Apocalipsis diecisiete-gui, opa umi ñe’ẽryru 1950 mboyvegua omombe’u porã pe Tupao Católico Romanoha pe kuña rekovéva vai Apocalipsis diecisiete-peguáicha. Estados Unidos, Apocalipsis trece-pegua mymba yvýgui osẽva mokõi ratĩva, hesarái ipykue rehe, taha’e pe ratĩ Protestantismo rehegua térã pe ratĩ Republicanismo rehegua. Mokõivéva ko’ã temimoĩmby oñemoheñói pe ñemoĩ guasu rupive ombotovévo papado jerovia rehegua ñepyrũmbarete ñembyasýva ha mburuvichakuéra ñembaretépe política rehegua omoirũva’ekue chupe, térã, he’iháicha la Biblia, umi mburuvichakuéra “oñemoakãratĩva’ekue” hendive. Mbove ñañepyrũ Isaías mokõipa mbohapy rehe, mbykymiete ñame’ẽta peteĩ jehechapa umi ambue pa ary jey Isaías ohechauka hag̃ua peteĩ “marandu ñehundi rehegua”; opavave umi once “mba’ehusúva” niko upéichaite hína.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
Isaías trece ha’e Babilonia mba’e pohýi “ára paha”-pe. Babilonia, jepe pe tupao katóliko oguereko ha omotenonde chupe umi ára pahápe, oñemohenda mbohapy mbarete rehe ogueraháva ko yvy Armagedón-pe Apocalipsis capítulo dieciséis-pe. Capítulo trece ñe’ẽmarandu ñehundiháre Babilonia pyahúre oĩ mbohapy mbarete oñetehechauka hag̃ua; Babilonia, Lucifer ha Asiria, ohechaukáva mymba (Asiria), mbói guasu (Lucifer) ha maranduhára japu (Babilonia). Asiria ha Babilonia ha’e umi mokõi mbarete ohundíva Tupã oipurúva okastiga hag̃ua Israel yma guarépe; Asiria ou raẽ, ogueraha hag̃ua tembiguáiramo umi diez tribu yvategua, ha upéi Babilonia ogueraha Judá mokõi tribu yvy gotyogua.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israel ha’e peteĩ ovecha isarambíva; umi león omosẽ chupe mombyry: tenonderã Asiria ruvicha guasu ho’u chupe; ha ipahápe ko Nabucodonosor, Babilonia ruvicha guasu, omopẽ ikãnguekuéra. Upévare péicha he’i Jehová de los ejércitos, Israel Jára: Péina ápe, che akastigáta Babilonia ruvicha guasúpe ha ilérrape, akastigahaguéicha Asiria ruvicha guasúpe. Jeremías 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
Ñepyrũrã, Asiria ogueraha Israel retãygua yvategua pa’a atyguasu mokõiva ñembyaty ñembyapýpe; upéi Babilonia ogueraha Judá retãygua yvýguigua mokõi ñembyaty ñembyapýpe. Mokõivéva ko’ã ñembyapýpe oiko va’ekue ha’e Levítico 26-pe “siete tiempos” ñembyajehu. Pe “siete tiempos” oĩva Levítico-pe ha’e pe profecía ára rehegua peteĩhaite William Miller ojuhu va’ekue, ha upéva ohechauka Asiria ojapyhy ramo guare pe ñembyaty yvategua, upéva omoñepyrũ hague peteĩ ñemosarambi ipukuva mokõi mil quinientos veinte ary pukukue. Upe ára ñemohenda oñepyrũ iñembyapy guive ary 723 a.C.-pe ha opa pe “tiempo del fin”-pe ary 1798-pe. Umi ñembyaty yvýguigua katu Babilonia ogueraha iñembyapýpe ary 677 a.C.-pe, omoñepyrũvo pe “siete tiempos” oúva Judá rehe, opa va’ekue pe tenda peteĩme profecía 2300 ary rehegua Daniel 8:14-pe, 22 de octubre de 1844-pe. Asiria ha Babilonia omboaje peteĩchagua tembiaporã castígo rehegua Tupã tavaygua ñemoĩ vai rehe, ha katu pe castígo oñemboguata raẽ Asiria rupive ha upéi Babilonia rupive.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
Pe kapítulo trece-pe oñembojoajúva proféticamente umi mbohapy pu’aka, Babilonia ha’e Asiria ra’anga, pórke ou kuri upe rire ha upéichante avei ojapo pe tembiapo Ñandejára tavayguakuéra rehe.
In chapter fifteen, the burden against Moab is against the Protestant churches.
Pe kapítulo quince-pe, pe mba’e pohýi Moab rehegua ha’e umi iglesia protestante kuérare.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
“Ko ñemombe’u Moab rehegua ohechauka umi tupao ojoguáva Moab-pe. Ndopytái hikuái pe tenda tekotevẽhápe, ñangarekoha jeroviahaicha. Nomba’apói joajúpe umi arandu yvagapeguándi, oiporúvo pe katupyry Tupã ome’ẽva chupekuéra ojapo hag̃ua Tupã rembipota, ombojevývo pytũmbýpe pu’aka hag̃ua, ha oipurúvo opaite pu’aka Tupã ome’ẽva chupekuéra omotenonde hag̃ua añetegua ha tekojoja ñande yvy ape ári. Oikuaa hikuái pe añetegua, péro ndojapói hikuái pe oikuaáva.” Seventh-day Adventist Bible Commentary, volumen 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Pe iglesia protestánte hoʼáva peve niko pe iglesia oseguívaʼekue oguata Ñandejára ndive ambue protestantismo ojei jave pe mokõiha ánhel marandupe. Moab hína Adventismo, pe protestánte hatĩ hoʼáva.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Pe capítulo diecisiete oñe’ẽ Damasco rehe, ha ojehechauka ichupe peteĩ táva oñemboguetétava ramo. Peteĩ táva ha’e peteĩ símboloramo peteĩ rréino rehegua, ha pe rréino oñemboguetétava umi “ára pahápe” ha’e Estados Unidos.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Pe kapítulo diecinueve ha’e pe profesía ñehundi rehegua Egipto rehe, ohechaukáva Naciones Unidas ha opaite ko mundo.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Mbohapy marandu ñehundi rehegua capítulo mokõipa peteĩ-pe oje’e pe yvy vaietereíva desiérto pegua yvate gotyo rehe, Dumah ha Arabia rehe. Ko’ã mbohapy marandu ñehundi rehegua ohechauka Islam, ojogueraháicha pe mbohapy ñeñandu vai Apocalipsis 8:13-pe.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Mokõipa veintidós-pegua ñe’ẽmarandu ñehundi rehegua ohechauka umi Adventista Laodiceagua ojepoiha umi Adventista Filadelfiagua-gui pe léi domingo-pe.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Ha upéi, pe mokõi hag̃ua capítulo treinta-pe jajuhu umi mymba kuéra sur pegua pohýi, ha’éva peteĩ mokõiha ta’anga omyesakãva umi Adventista Laodiceagua ñemopu’ãre. Oñembyatyvo opa umi pohýi Isaías pegua, ha’eteháicha oñeñe’ẽ opaite umi marandu’ypy ára pahápeguáre. Aiporavo Isaías veintitrés ikatu hag̃uáicha ahechauka Estados Unidos rembiasakue, ha’éva mburuvicharenda poteĩha Biblia marandu’ypy pegua, ogovernaha 1798 guive pe léi domingo peve.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
“káda peteĩva umi proféta yma guaréva oñeʼẽ saʼive hag̃ua ijáraʼãrõpeg̃uarã ha hetave hag̃ua ñande ára rehe, upévare iñeprofesiaháva oguereko mbarete ñandéve g̃uarã”, opaite ñeʼẽ profétika ojepytaso umi mbaʼe oikótavare ko yvy pahápe. Ko añetegua, oñembojoajúvo pe mbaʼe rehe “opaite umi kuatiañeʼẽ Biblia rehegua ojoaju ha opa” Apocalipsispe, omopyenda pe kuatiañeʼẽ Apocalipsis peteĩ tendáiramo ojepuru hag̃uáicha ñemyesakãrã hag̃ua pe testimonio profétiko umi mbaʼe oikótava ko yvy pahápe rehegua.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
Apocalipsis pe mokõiha irundy capítulo-pe jahecha pe kuña guasu tekovai oikóva umi mburuvicha yvy arigua ndive ha hi'arapaha jeypyre.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Ha ou peteĩva umi siete ánhelgui, pe oguerekóva umi siete kópa, ha oñeʼẽ chendive, heʼívo chéve: Eju koʼápe; ahechaukáta ndéve pe tekomboʼe vai guasu oĩva heta y ári rehegua jehupytyrã: ha hendive umi mburuvicha guasu yvy arigua oporomomorã, ha umi oikóva yvy ape ári okaʼu pe víno oúva heko vai poromomorãgui. Apocalipsis 17:1, 2.
The prophets never contradict one another.
Umi maranduhára araka’eve ndojokói ojuehe.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ha umi marangatu ñemoñe’ẽhára kuéra espíritu oĩ umi ñemoñe’ẽhára kuéra poguýpe. Tupã niko ndaha’éi ñembyaty apañuãi ha sarambi apoha, ha’e katu py’aguapy rehegua, opa umi marangatu iglésia-kuérape guáicha. 1 Corintios 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
Yvy paha opávope, “pe kuña guasu tekovai rehegua oguapýva heta y ári” jehustísia, upe kuña guasu tekovai rehegua “ha hendive yvy ruvichakuéra oporomoakãratĩ vaʼekue,” upe kuña guasu ojapo vaʼekue “yvy ape arigua kuérape” okaʼu hag̃ua “hembiapo vai kaʼaru rupi”; Isaías ohechauka chupe “kuña rekovai” ramo, oñembyesarái hag̃uáicha “mburuvicha peteĩ ára pukukue,” térã setenta áño profétiko aja. Oñemohuʼã vove umi setenta áño, Tiro “oporomoakãratĩta opaite tetãnguéra yvy arigua ndive.” Isaías kuña rekovai haʼe Juan kuña guasu tekovai rehegua. Isaías kuña rekovai ha Juan kuña tekovai rehegua ohechauka Tupao Katóliko Romano, peteĩ kuña niko haʼe peteĩ tupao taʼanga Ñandejára Ñeʼẽme.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Kuñanguéra, peñemoĩ pene ména kuérape poguýpe, peñemoĩháicha Ñandejárape. Pe ména niko hína kuña akã, Cristo ha’éicha iglesia akã; ha’e voi ha’e pe rete pysyrõhára. Upévare, iglesia oñemoĩháicha Cristo poguýpe, upéicha avei tañemoĩ kuñanguéra iména kuéra poguýpe opa mbaʼépe. Kuimbaʼekuéra, pehayhu pene rembirekópe, Cristo ohayhuháicha avei iglesia-pe ha omeʼẽ ijehe hese; ikatu hag̃uáicha omomarangatu ha omopotĩ chupe y ñembojohéi rupive ñeʼẽ reheve, hag̃ua hag̃uáicha oikuaveʼẽ ijehegui peteĩ iglesia mimbipáva, ndaipóri hag̃ua ipype kyʼa, térã chapy, térã mbaʼe upéicha guáva; ha hag̃ua hag̃uáicha imarangatu ha marãʼỹ. Upéicha avei kuimbaʼekuéra oĩvaʼerã ohayhu hag̃ua hembirekópe hete teeicha. Pe ohayhúva hembirekópe, ojehayhu ijehe voi. Avave niko arakaʼeve ndojaʼéi ijehe rete rehe; upéva rangue omongaru ha oñangareko hese, Ñandejára ojapoháicha iglesia rehe. Ñande niko hína hete pehẽngue, hoʼógui ha ikanguekuégui. Upévare kuimbaʼe ohejáta itúva ha isýpe, ha oñembojoajúta hembirekóre, ha mokõivéva oikóta peteĩteĩ soʼo. Kóva haʼe peteĩ mbaʼe ñemimby tuichaite: che katu añeʼẽ Cristo ha iglesia rehe. Upéicharõ jepe, peteĩteĩva pendehegui tohayhu hembirekópe ojehayhuháicha ijehe; ha pe tembireko tohechauka hag̃ua omombaʼeha iménape. Efesios 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
Apóstol Pablo ohechauka pe Tupao Cristo rehegua ojehechauka hag̃ua profétikamente peteĩ kuñáramo. Upévare, peteĩ kuña profecíape he’ise peteĩ tupao; ha katu Cristo Tupao niko “marangatú ha mba’eveichagua ky’a’ỹre”. Peteĩ tupao imarangatu’ỹva ojehechauka peteĩ kuña imarangatu’ỹváramo; upéicha rupi Isaías ohechauka peteĩ tembiguái kuña reko vaiha, ha Juan peteĩ kuña itavy rekovai hag̃uáicha. Umíva ohechauka pe papado peteĩ kuña rekovai ramo, ha Tupã Tupao katu peteĩ kuñataĩ hag̃ua.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Che niko hag̃ua ñanderehe tañembyasy Tupãgui guaréva reheve; che pendejokua peteĩ kuimba’e añoite ndive, ikatu hag̃uáicha aporokuave’ẽ peẽme Cristo-pe peteĩ kuñataĩ marangatúramo. 2 Corintios 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
Tupã iglesia ndaha’éi añónte oñerrepresentáva peteĩ kuñataĩ ramo, ha katu oñemoĩ hag̃ua peteĩnte ména rehe. Tiro ha Juan rekóva kuña guasu tekovai oikove tekovai yvy ruvicha guasu ndive. Iglesia Católica oguereko joaju heta kuimba’e ndive, ndaha’éi peteĩnte ndive. Daniel ñanembo’e umi mburuvicha guasu ha’eha rréino.
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Kóva hína pe kerayvoty; ha romombeʼúta pe heʼiséva mburuvicha guasu renondépe. Nde, mburuvicha guasu, haʼe peteĩ mburuvicha guasu kuéra apytégua; Tupã yvagagua niko omeʼẽ ndéve peteĩ rréino, pokatu, mbarete ha mimbipa. Ha mamópa oiko yvypóra raʼy kuéra, ñúmegua mymba ha yvágapegua guyra kuéra, omeʼẽ nde pópe, ha ojapo ndehegui sãmbyhyhára opa umíva ári. Nde hína ko akã órogui. Ha nde rire opuʼãta ambue rréino ndehegui michĩvéva, ha upéi ambue mbohapyha rréino kuarepótagui, oisãmbyhýtava opa yvy ape ári. Ha pe irundyha rréino imbaretéta hierroicha; hierro niko omonguʼipa ha omombaʼeʼo opa mbaʼe; ha hierroicha omonguʼipáva koʼãva opaite, péicha avei omonguʼipáta ha ombopirupáta. Daniel 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
Daniel mokõi-pe, Biblia profecía rupi umi reino oñemombe’u ha oñemyesakã. Daniel omyesakãvo pe sueño Nabucodonosor-pe, he’i chupe ha’eha pe akã órova. Pe akã órova ha’e peteĩ mburuvicha guasu, ha katu peteĩ mburuvicha guasu orrepresenta peteĩ reino. Tupao Romano Católico ha’e pe kuña rekoky’a guasu oiko hag̃ua teko vai rehe opaite yvy arigua mburuvicha guasu ndive, setenta ary profético paha-pe. Umi mburuvicha guasu ha’e símbolo kuimba’ekuéra rehegua, ha Tiro ha’e peteĩ kuña ky’a. Peteĩ kuña ha’e peteĩ tupao, peteĩ kuña itavýva ha’e peteĩ tupao marangatu’ỹva; peteĩ kuimba’e ha’e peteĩ mburuvicha guasu ha peteĩ mburuvicha guasu ha’e peteĩ reino. Peteĩ kuña ha’e peteĩ tupao ha peteĩ mburuvicha guasu ha’e peteĩ estado. Pe joaju ndoikóiva léi he’iháicha ko’ã mokõi entidad apytépe orrepresenta tekovaíre ñemoakãratĩ espiritual.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
Tetã peteĩ rekoha teéva hína Estados Unidos Léi Guasu, ha upépe oñemoĩ porã mba’éichapa tekotevẽ oñemomombyry hag̃ua ko mokõi entidad. Jepémo ndajajapopáiramo gueteri Tiro rehegua jehechauka Tupao Katóliko Romano ramo, ko’ápe ojehecha porã oñeñe’ẽ hag̃ua ambue símbolo Isaías mokõipa mbohapy-pe ohechaukáva kuimba’e ha kuña simbolismo—tupao ha estado.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
Pema’ẽ pe Caldeakuéra yvýre; ko tetã ndaipóri vaʼekue, pe Asirio omoñepyrũ meve chupekuéra umi oikóvape ñu mbytépe g̃uarã: haʼekuéra omopuʼã itórrekuéra, omopuʼã ipalasiónguéra; ha haʼe ogueru chupe ñehundi hag̃uáme. Isaías 23:13.
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
Pe versíkulope, pe Asiria oñemopyenda umi Caldeakuéra yvy, ha omoĩ upépe mokõive “tórre” ha “palásio”. Pe Asirio ha’e peteĩ símbolo Nimrod rehegua, ha umi Caldeakuéra ohechauka Babilonia rembiapokue ñemimbyry jerovia atykuéra ruvichakuérape. Peteĩ “tórre” ha’e peteĩ símbolo tupaogua. Jesús omombe’úrõ guare pe parávla pe parrál rehegua, Hermana White oikuaauka pe parávla rehe kóicha:
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
“Pe ñe’ẽtekovepýpe, pe ogajára ohechauka vaʼekue Tupãme, pe parrál pe tetã judíape, ha pe ykére oñemoĩva kora pe léi divína oservi vaʼekue iñangarekoháicha. Pe tórre katu vaʼekue peteĩ símbolonte pe témplogui.” Desire of Ages, 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
Pe asirio omoñepyrũ pe caldéokuéra yvy, ha’ekuéra omopu’ã hague peteĩ tupão (tórre) ha peteĩ “mburuvicha róga”. Peteĩ “mburuvicha róga” ohechauka peteĩ “mburuvicha guasu”, ha upéva katu ohechauka peteĩ rréino. Peteĩ rréino avei ojehechauka peteĩ távicha ramo.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Ha he’i: Peju ñamopu’ã hag̃ua ñandéve peteĩ táva ha peteĩ tórre, ijyvate ohupyty hag̃uáicha yvágape; ha ñañemomba’e hag̃ua peteĩ téra rehe, ani hag̃ua ñañemosarambi opa yvy ape ári. Génesis 11:4.
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
Pe “tórre” ha pe “palásio” pe Asiriagua omopyenda vaʼekue hína pe “táva” ha pe “tórre” Nimrod omopuʼã vaʼekue.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Ha umi rete omanóva opytáta pe táva guasu rape mbytére, pe ojehenóiva espirituálmente Sodoma ha Egipto, upépe avei ñande Ruvicha ojekrusifika vaʼekue. Apocalipsis 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
Ñe’ẽngue omombe’u ñandéve pe “táva guasu” oĩva Apocalipsis capítulo once-pe ohechaukaha Francia retãnguéra guasu pe Arapokõindy Francia pegua aja.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“Pe ‘táva guasu’ mbytépe ojejuka hag̃ua umi testígo, ha upépe opyta hag̃ua hetekue omanóva, ha’e ‘espirituálmente’ Egipto. Opa tetã oñemombe’úva Biblia rembiasakuepe apytépe, Egipto ha’e pe tetã ipy’aguasuvéva oñembotovévo Tupã oikovéva rekoha ha oñemoĩ hag̃ua iñe’ẽmondo kuéra rehe. Avave mburuvicha guasu noñemoĩri araka’eve peteĩ pu’aka ha ñe’ẽhatã reheve yvágagui autorida rehe, ojapohaguéicha Egipto ruvicha guasu. Moisés ogueru ramo guare chupe pe marandu Ñandejára rérape, Faraón oñemboja’o hag̃ua he’i peteĩ jeýpe: ‘Máva piko Jehová, ahendu hag̃uáicha iñe’ẽ Israel amondo hag̃uáicha? Che ndaikuaái Jehovápe, ha upéva ári ndamondomo’ãi Israel.’ Éxodo 5:2, A.R.V. Kóva hína ateísmo, ha pe tetã ojeguerekóva Egipto ramo ome’ẽta avei iñe’ẽ peteĩ ñembotovépe upéichaite Tupã oikovéva derecho rehe, ha ohechaukáta peteĩ espíritu ijojaha’ỹva jerovia’ỹ ha ñemoĩmbaretépe. Pe ‘táva guasu’ oñembojoja avei, ‘espirituálmente,’ Sodoma rehe. Sodoma rekovaikuépe, Tupã léi rehe jejavýpe, ojekuaa porãvéva va’ekue tekovai ky’árupi. Ha ko angaipa avei va’erã peteĩ tekotevẽ ojehecharamovéva pe tetã omohu’ãtava ko escritura he’íva.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Upéicha rupi, maranduhára ñe’ẽ he’iháicha, ary 1798 mboyve’imi opu’ãta peteĩ pu’aka peteĩ mba’e vaígui ha Satanás reko rehegua, oñorairõ hag̃ua Biblia ndive. Ha pe yvýpe Ñandejára mokõi testígo remimombe’u oñembogue ha oñemokirirĩ hag̃uáicha, upépe ojehechaukáta Faraón ateísmo ha Sodoma tekovai.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Ko profesía oguereko peteĩ ñemohu’ã iporãitereíva ha ojehechakuaáva porãiterei Francia rembiasakuepe. Revolución aja, ary 1793-pe, ‘yvy ape ári, peteĩhaite jey, oñehendu peteĩ aty kuimba’ekuéra rehegua, heñóiva ha oñembo’éva civilización ryepýpe, ha ojapóva ijehegui peteĩ tetã Europagua iporãvéva peteĩva sãmbyhy hag̃ua, omopu’ãha hikuái oñondivepa ijayvu hag̃ua omoneĩ’ỹvo pe añetegua imarangatuvéva yvypóra ánga omoguahẽva, ha oheja hag̃ua peteĩ ñe’ẽme Tupã rehe jerovia ha ñemomba’e.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Francia ha’e pe tetã añoite ko yvy ape ári rehegua ikatu hag̃uáicha ojehecha hag̃ua kuatia añeteguápe, tetãramo, omopu’ã hague ipo ojehecharamóva ñemoĩ hag̃ua peteĩ ñorairõ abiertope Arapy Apoháre. Heta voi oĩ va’ekue ha ko’ág̃a gueteri oĩ Inglaterra-pe, Alemania-pe, España-pe, ha ambue hendápe, ñemongarai vaihára ha jerovia’ỹhára; hákatu Francia oñemboja’o ambuekuéragui ko yvy rembiasakuepe, pe estado peteĩnte ramo, hembiapoukapy rupi iAty Léi Apoha rupive, he’íva ndaiporiha Tupã, ha upéva rehe pe táva pukukue pe tavaguasu guasu pegua, ha hetaitereive ambue hendápe, kuñanguéra avei kuimba’ekuéra ndive, opurahéi ha ojeroky vy’ápe omoneĩvo pe marandu.’—Blackwood’s Magazine, noviembre, 1870.” The Great Controversy, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
Pe “táva guasu” oje’éva Apocalipsis capítulo once-pe ha’e va’ekue tetã Francia, ohasava’ekue peteĩ “decreto de su Asamblea Legislativa” omoñe’ẽrõ hag̃ua ndaiporiha Tupã. Pe decreto ha’e va’ekue peteĩ jehechauka ateísmo rehegua, ojehechaukaháicha Faraón pu’aka’ẽme. Peteĩ táva guasu ha’e peteĩ rréino, térã peteĩ “tetã” térã peteĩ “Estado”. Apocalipsis capítulo once-pe Francia oñemoheñói mokõi símbolo-gui—Egipto ha Sodoma.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
Ñandejára Ñeʼẽme ñanemomarandu: “Kóva hína ateísmo, ha pe tetã Egipto rehegua omoherakuãta peteĩ ñeñemoĩ ijojahaʼỹva pe Tupã oikovéva rembiapoukapy rehe, ha ohechaukáta peteĩ espíritu upeichagua, jeroviaʼỹ ha ñemoĩ mbarete rehegua. ‘Pe táva guasu’ avei oñembojoja, ‘espiritualmente,’ Sodoma rehe. Sodoma rekovaikue, omboykévo Tupã léi, ojehechauka porãvémi kuri tekovai kyʼa porúpe.”
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
Pe táva térã tetã guasu Francia oñerrepresenta simbólicamente peteĩ tetãme (Egipto) ha peteĩ távape (Sodoma). Egipto “ñeʼẽta”, ha pe tetã ñeʼẽ oñerrepresenta gobierno rembiapokue, ndahaʼéi tupão rembiapokue. Egipto haʼe vaʼekue pe Estado ha Sodoma haʼe vaʼekue pe tupão; kóva hína pe representación ojejuhúva Apocalipsis capítulo once-pe.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Pe tetã ‘ñeʼẽ’ haʼe hína hembiapo umi iñautorida legislativa ha judicial rehegua.” The Great Controversy, 442.
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
Apocalipsis kapítulo once-pe Juan omombe’u umi oiko vaʼekue pe Revolución Francesa-pe taʼãnga profétika rupive. Pe Revolución añeteguáva omeʼẽ heta testimónio histórico ohechaukáva añeteha umi Juan maranduʼypy ko kapítulope. Juan opredíki raẽ, upéi pe Revolución Francesa omohuʼã pe maranduʼypy, ha upéi avei—mokõivéva, pe maranduʼypy ha pe ñemohuʼã histórico upe maranduʼypy rehegua—ohechauka ha ombojoja umi mbaʼe oikótava yvy ape ári opa hag̃uáicha, jey vove peteĩ tetãgua pokatu oñembyaíva oñembojoaju peteĩ tupao oñembyaívandi. Añetehápe, peteĩ jejuka tuichaiterei osẽ upe ñemendareko marangatuʼỹgui. Ñandejára Rréino avei hína peteĩ táva guasu.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Ha’e che rupi che reraha pe espíritupe peteĩ yvyty tuicha ha yvate gotyo, ha ohechauka chéve pe táva guasu, Jerusalén marangatu, oguejyva yvágagui Tupãgui. Apocalipsis 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
“Ouju pe novio, ko’ápe oñemyesakãva, oiko pe menda mboyve. Pe menda he’ise Cristo ogueraha hag̃ua Ijáva Reino. Táva Marangatu, Jerusalén Pyahu, ha’éva pe távaguasu ha pe ta’ãnga ohechaukáva pe Reino, oñehenói ‘pe novia, pe Ovecha Ra’y rembireko.’ Pe ánhel he’i va’ekue Juanpe: ‘Eju ko’ápe, ahechaukáta ndéve pe novia, pe Ovecha Ra’y rembireko.’ ‘Che rerahaha’ekue pe espíritupe,’ he’i pe proféta, ‘ha ohechauka chéve upe táva guasu, Jerusalén marangatu, oguejyha yvágagui Tupãgui.’ Apocalipsis 21:9, 10.” The Great Controversy, 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
Nimrod pu’aka ojehechauka iñemopu’ã peteĩ tórre ha peteĩ táva rupi, ha upéva ohechauka yvy ape ári opa hag̃ua jave pe joaju iglesia ha Estado rehegua, opa maranduhára niko oñe’ẽkuri yvy ape ári paha rehe. Nimrod pu’aka avei ha’ékuri peteĩ ñeñepyrũrã pe pu’aka Lucifer rehegua, ha’e oipotágui oguereko ipoguýpe mokõivéva Tupã iglesia ha Tupã Estado.
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 regue'a yvágagui, Lucifér, pyhareve ra'y! mba'éichaitepa reñemombo yvýre, nde remokangy va'ekue tetãnguéra! Nde niko ere nde py'apýpe: Ajupi va'erã yvágape, amopu'ãta che guapyha Tupã mbyjakuéra ári; aguapýta avei aty yvyty ári, yvate gotyo ykére; ajupíta arai yvatekuéra ári; aime hag̃ua pe Yvateteguasúicha. Isaías 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Isaías oikuaaukaháicha Lucifer py’a ñemimby rembipota oiko hag̃ua “Pe Yvateteguasúicha”, hechauka Lucifer ohekaha oguapy hag̃ua mokõi apykápe iñambuéva porãite ojuhegui. Ha’e oipota “omopu’ã” hag̃ua “itróno Tupã mbyjakuéra ári” ha avei “oguapy hag̃ua aty yvyty ári, yvate gotyo rembe’ýpe.”
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Pe tróno ha’e peteĩ símbolo mburuvicha guasu pokatu rehegua — térã Estado pokatu rehegua — ha “yvate gotyo rembe’ýpe” ha’e Tupã iglésia.
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. God is known in her palaces for a refuge. Psalm 48:1–3.
Peteĩ Purahéi ha Salmo Coré ra’ykuérape g̃uarã. Ñandejára tuicha, ha tuichaiterei oñemomba’eguasuva’erã ñande Jára tavaguasúpe, imarangatu yvýpe. Iporãite ijysaja rupi, ha opa yvy arýgui vy’aha hína Sión yvyty, yvate gotyo, pe Mburuvicha Guasu táva. Tupã ojekuaa ipalasiópe kuéra peteĩ tenda ñemimbyrãramo. Salmo 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
Jerusalén ha’e “pe Táva Mburuvicha Guasúgui”, upéicha ohechauka hag̃ua Tupã guapyha polítiko, ha Jerusalén avei ha’e “imarangatuhápe yvyty”, “yvate gotyo”, upéicha ohechauka hag̃ua Tupã guapyha religioso. Ypy guive Satanás pu’aka’ỹ ha ñorairõ ojehechauka ijaikuaaukahápe ipota hag̃ua ogoverna mokõivéva Tupã iglesia ha Tupã Estado ári. Upéi Satanás omotenonde Nimrod pu’aka’ỹme, ha pe yvy ha’e omoñepyrũ va’ekue caldéokuérape guarã ojehechauka peteĩ yvyramóicha Nimrod omopu’ãhápe mokõi mba’e: peteĩ tórre ha peteĩ táva—iglesia ha estado.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Upévare, Isaías kuña itavyva ha Juan kuña guasu itavyva oiko jave tekorei yvy ruvichakuéra ndive, profesía omarkaha peteĩ joaju marangatu’ỹ oikoháta Iglesia Católica Romana ha yvy ruvichakuéra apytépe setenta ary profesiagua pahápe.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Isaías marandu hechapyrãha omombe’u Tiro, kuña reko vaiha, ñembojovake capítulo mokõipa mbohapýpe; ha Juan omombe’u upe tembiapokue ñembojovake peteĩ kuña pytãmbýva ra’ãngápe, ojehechaukáva “Babilonia Guasu” ramo. Mbohapyha testígo upe ñembojovake peteĩchagua rehe, upe kuña reko vaíva rehegua, ha’e kóva:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Pe kuña (Babilonia) ojehechauka hag̃ua Apocalipsis 17-pe oje’eha hese: ‘oñemonde pytãmby ha pytã asy reheve, ha oñembojegua óro, ita hepyetereíva ha pérola reheve, oguerekóva ipope peteĩ kópa óroguigua henyhẽva mba’e jeguaru ha ky’a rehe:... ha ijyva renondépe ojehaíva peteĩ téra, Mysterio, Babilonia tuichavéva, umi kuña reko vai rekosýva sy.’ He’i proféta: ‘Ahecha pe kuñáme oka’uha umi marangatu ruguy rehe, ha Jesús mártir-kuéra ruguy rehe.’ Upéi avei oje’e Babilonia reheha ‘upe táva guasu, oguerekóva mburuvicha hag̃ua yvy arigua ruvicha-kuéra ári.’ Apocalipsis 17:4–6, 18. Pe pokatu heta siglo aja omantene va’ekue peteĩ poguýpe guyrusu hag̃ua Cristiandad monarca-kuérape ha’e Roma.” The Great Controversy, 382.
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
Tiro ha’e pe tupao Katóliko Románo umi “ára pahápe”. Upe jave papado osẽta ha opurahéita umi purahéi ombotavy hag̃uáva mburuvichakuéra yvy ariguápe, upéicha ogueraha mburuvichakuérape pe tekovai apópe, ha’éva profétikamente pe joaju tupao ha estado rehegua.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Ha oikóta upe árape, Tíro oñembyesaráita setenta ary pukukue, peteĩ mburuvicha guasu ára-kuéraicha; ha setenta ary pahápe, Tíro opurahéita peteĩ kuña rekovai ramo. Isaías 23:15.
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Peteĩ mburuvicha guasu ha’e peteĩ reino profecía bíblicape, upévare Tiro oñembyesaráita pe ára peteĩ reino profético oisãmbyhy hag̃ua setenta áño pukukue.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Ha oikóta upe árape, Tiro ojehesaráita hese setenta áño aja, peteĩ mburuvicha ára-kuéraicha; ha setenta áño opa rire, Tiro opurahéita kuña rekovai ramo guáicha. Egueraha peteĩ árpa, eguata tetãme, nde kuña rekovai ojehesarái hague; embopuka porã ne mbaraka, epurahéi heta purahéi, ne mandu’a jey hag̃ua hese. Ha oikóta setenta áño opa rire, Ñandejára oikuaaukáta Tiro-pe ipy’a porãha, ha ha’e ojevýta hembiapoukapy repykue rehe, ha oikóta kuña rekovai ramo opa tetãnguéra yvy ape ári oĩva ndive. Isaías 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
Peteĩ rréino oisãmbyhýva setenta áño profétiko pukukue aja, pe tupao katóliko romano oñembyesaráita. Umi setenta áño paha gotyo, pe pu'aka papal “ombopúta mbaraka he'ẽ asy, opurahéita heta purahéi.” Profétikamente, peteĩ “purahéi” orrepresenta “jehasapyre.”
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
“Pe mboyve pe y guasu cristalicha guápe, guapyha mboyve, upe y vídrioicha gua oñembojehe’áva tata ndive—tuicha porãite hína Tupã mimbipa reheve—oñembyaty aty umi oguerekóva ‘pu’aka mymbaguasu ári, ha ta’ãngare ári, ha imárka ári, ha héra papapy ári.’ Oĩ Memeve ndive Sión yvyty ári, ‘oguerekóva Tupã arpa kuéra,’ ha upépe oñembo’y umi cien cuarenta y cuatro mil, ojepysóva yvypóra apytégui; ha oñehendu, heta y rembe’y ryapúicha, ha ára tuicha arapúicha, ‘umi arpista kuéra ryapu opurahéiva iárpa kuéra reheve.’ Ha opurahéi hikuái ‘purahéi pyahu’ guapyha renondépe, peteĩ purahéi avave ndaikatúiva oikuaa, ndaha’éiramo umi cien cuarenta y cuatro mil añónte. Upéva hína Moisés ha Memeve purahéi—peteĩ purahéi jejora rehegua. Avave, umi cien cuarenta y cuatro mil año hag̃ua, ndaikatúi oikuaa upe purahéi; ha’e rupi upéva ijehasa hag̃ua purahéi—peteĩ jehasa ndaipóriháicha ambue aty oguerekómava araka’eve. ‘Ko’ãva hína umi oho memeva Memeve rapykuéri mamove ohóvape.’ Ko’ãva, ojeguerahávo yvy guive, umi oikovéva apytégui, oñeñeñandu ‘yva tenondegua Tupã ha Memeve peguarã.’ Apocalipsis 15:2, 3; 14:1-5. ‘Ko’ãva hína umi osẽ va’ekue jehasa asýgui tuichaitévagui;’ ha’ekuéra ohasa pe ára jehasa asy araka’eve ndoikóiva’ekue peteĩ tetã oĩ guive; ogueropu’aka hikuái Jacob jehasa asy angata; oñembo’y hikuái peteĩ mediador’ỹre Tupã juicio kuéra ñehẽmbypa pahápe. Ha katu oñeñangareko hese kuéra, ‘ojoheipa rupi ijao kuéra, ha omorotĩ hague Memeve ruguype.’ ‘Ijurupe ndojejuhúi mba’eve japu: ha’ekuéra niko marã’ỹva Tupã renondépe.’ ‘Upévare oĩ hikuái Tupã guapyha renondépe, ha omba’apo chupe ára ha pyhare itemplópe: ha pe oguapýva guapyha ári oiko hag̃ua hendivekuéra.’ Ha’ekuéra ohecha yvy oñembyai hag̃ua ñembyahýi ha mba’asy guasu rupive, kuarahy orekóvo pu’aka ohapy hag̃ua yvypórape haku tuichaitépe, ha ha’ekuéra voi ogueropu’aka jehasa asy, ñembyahýi ha y’uhéi. Ha katu ‘ndahasyvéimo’ãi hikuái ñembyahýigui, ni y’uhéigui avei; ni kuarahy ndojapymo’ãi hesekuéra, ni mba’eve haku. Pe Memeve oĩva guapyha mbytépe omongarúta chupekuéra, ha ogueraháta chupekuéra y rendy oikovéva yvu kuérape: ha Tupã omokãmbáta opa tesay hesakuéragui.’ Apocalipsis 7:14-17.” The Great Controversy, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
“‘Hógape opavave oñeñe’ẽ henyhẽ hag̃ua Ijapýra rehe’ (Salmo 29:9), ha pe purahéi oporaíva omomba’éva opurahéitava — pe purahéi hekoasã rehegua — oikuaaukáta Tupã mborayhu guasu: ‘Tuicha ha hechapyrãite nemba’apokuéra, Ñandejára Tupã Ipu’akapáva; tekojoja ha añete nde rape, umi ára ruvicha guasu. Mávapa ndorojeruréimo’ãi, Ñandejára, ha ndomomba’emo’ãi ne réra? nde añoite niko marangatu.’ Apocalipsis 15:3, 4, R.V.” Education, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
Pápa renda opávo setenta áño proféticokuépe pe papado “opurahéita he’ẽ asy, opurahéi heta purahéi, ikatu hag̃uáicha” haʼe “nemanduʼa jey hag̃ua hese.” Upe reino opávo oguerekóva poguýpe setenta áño profético, tupao Katóliko Romano omomanduʼáta yvy ári pe experiencia oikovaʼekue hembiasakue yma guarépe. Upe tembiasakuepe haʼe oisãmbyhy vaʼekue autoridad moral ramo peteĩ joajupe guive haʼe ha Europa ruvicha guasu kuéra apytépe. Upe tembiasakue ojehechakuaa porãva Época de las Tinieblas ramo, ha opa pytũmby ikatúva mbaʼeveicharõ ojejoaju upe tembiasakue rehe, upépe pe Papado oisãmbyhy haguépe Europa ruvicha guasu kuéra ári, ikatu oñemombeʼu peteĩ tembiapo iñepyrũmbyetéva rehe, upe omoheñóiva opa pytũmby oúva upe rire. Upe tembiapo vaʼekue pe tupao ha Estado ñembojoaju, pe Europa ruvicha guasu kuéra ha tupao Katóliko ñembojoaju. Peteĩ matrimonio bíblicope kuimbaʼe oisãmbyhy vaʼerã kuñakarai ári, péro pe fornicación oikovaʼekue upe tembiasakuepe oĩ vaʼekue ojere hag̃uáicha pe añetegua orden orekóva kuimbaʼe ha kuña joaju.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
Setenta ary rireguápe oĩta peteĩ tuicha apañuãi, upe jave oñemohu’ãta pe mburuvicha guasu marandu ñemimbyry Bíblicopegua oguerekóva mborayhu yvóra ári pe tiempo ryepýpe, pe Papado oĩ jave proféticamente tesaráipe. Pe apañuãi yvóra tuichakue javegua oúva upe mburuvicha guasu ho’águi ombojepe’a tape pe tupao católica-pe oñepyrũ hag̃ua omombe’u yvórape, umi ára hasýva oúva upe mburuvicha guasu ho’águi hag̃ua ikatu hag̃uáicha ojekuaave, ko yvy tuichakue oikotevẽ oñemoĩ hag̃ua pe autoridad moral tupao Católico Romano poguýpe, ojehechaukaháicha pe tembiasakue Edad Media Pytũmbýpe.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Pe rréino opa hag̃ua ha pe papado opurahéi hag̃ua pe purahéi hembiasakue rehegua, peteĩ jehasa historihádores ombohérava pytũmby ramo; upéicharõ, mba’éicha ikatúta upe tembiasakue pytũmbyete oiko hag̃ua peteĩ marandu pe papado omoherakuãtava yvy ruvichakuérape ikatu hag̃uáicha omyakã ratĩ hendive? Peteĩ apañuãi guasúpe, mba’ére piko umi ára yma guare jehasa, (ipurahéi) hembiasa ojekuaa’ỹ mboyve profétikamente, ome’ẽta pe lógica umi yvy ruvichakuéra oguerovia hag̃ua pe jehasa pytũmby rehegua solución ramo iñapañuãi guasúpe?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
“Peteĩ aty tuicha, umi ohecháva jepe romanismo rehe ndovy’áiha, noimo’ãi gueteri tuicha mba’eveha pe peligro oúva chugui ipokatu ha ijeheguiete rupive. Heta he’i pe pytũ iñarandupy ha tekopegua oisãmbyhy va’ekue Edad Media aja ombojuruja hague iñemyasãi hag̃ua idogmakuéra, isupersticiónkuéra ha jejopy, ha ko’ág̃a rupi pe arandu tuichavéva, pe kuaapy oñemyasãiva opárupi, ha pe py’aguasu ojeporu hetave hag̃ua religión rehegua mba’épe, ndohejamo’ãiha ojevy hag̃ua jeiko ndaija’éiva ha tiranía. Pe apytu’ũnte voi oĩtaha peteĩichagua mba’e ko arandupyresakãme guarepápe, ojejahéi hese. Añetehápe, peteĩ tesape guasu, iñarandupy, tekopegua ha religioso, hendy hína ko generación ári. Tupã Ñe’ẽ Marangatu roguekuéra jepe ojepe’áva opavavépe, tesape yvágagui oñehẽma ari ko yvy ári. Péro ojehechakuaa va’erã: tuichavévo pe tesape oñeme’ẽva, tuichavéva avei pe pytũ umi omongy’áva ha omboykéva upe tesape rehegua.”
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
“Peteĩ estudio ñembo’e reheve Biblia rehegua ohechaukáta umi Protestánte-pe papado rekokatueteha, ha omoñandúta chupekuéra ta’ijayhu’ỹ ha toñemomombyry chugui; hákatu heta oĩ iñarandu eterei hag̃ua ijeheguiete rupi, upévare ndohechakuaái tekotevẽha oheka Ñandejárape ñemomirĩ reheve, ikatu hag̃uáicha oñemboguata chupekuéra añeteguápe. Jepe oñemomba’eguasu hikuái iñarandupy rehe, ndoikuaái hikuái ni Ñandejára Ñe’ẽ Scripturas-pe oĩva ni Ñandejára pokatu. Tekotevẽ hikuái oguereko mba’eve omokirirĩ hag̃uáicha ikonsiénsia, ha oheka hikuái upe sa’ive espiritual ha omomirĩva. Pe oipotáva hikuái ha’e peteĩ tape hesarái hag̃ua Ñandejáragui, ha upéva tojehecha ku peteĩ tape imandu’a hag̃ua hese. Papado oñemohendaporã porãite ombohovái hag̃ua opavave ko’ã mba’e oikotevẽva. Oĩ preparado mokõi aty yvypórape g̃uarã, oikehápe haimete opa ko yvy tuichakue—umi ojesalvaséva hembiapo porã rupi, ha umi ojesalvaséva ipekádo kuérape. Kóvape oĩ ijehecharamo’ẽ pokatu rembiasakue.”
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“Peteĩ ára tuicha arandu pytũmbýva ojehechauka hague oipytyvõha papado ñemotenondépe. Upéicha avei gueteri ojehechaukáta peteĩ ára tuicha arandu resakãmeha peteĩchaite oipytyvõva isẽsópe. Yma rupi, umi kuimba’e oiko jave Tupã Ñe’ẽ’ỹre ha añetegua kuaa’ỹre, hesakuéra oñembotýkuri, ha hetaiterei oñembohyru ñuhãme, ndohecháigui pe ñuhã oñemoĩva ipynguéra renondépe. Ko generación-pe heta oĩ umi hesa oñesape’ũmbáva umi yvypóra jeikuaase remimbápe, ‘ciencia japu hérava ciencia’; ha’ekuéra ndoikuaái pe ñuhã, ha oike pype pya’e hag̃uáicha ku oĩrõguáicha hesákuéra ojokepyre. Tupã omoĩva’ekue yvypóra arandu hag̃ua peteĩ jopói Ijapoharégui, ha ojeporu hag̃ua añetegua ha tekojoja rembiapópe; ha katu oñemongakuaa jave ñemomba’eguasu ha jehupytyse, ha umi kuimba’e omopu’ã jave ijeheguiete rembikuaapy Tupã Ñe’ẽ ári, upéramo pe arandu ikatu ojapo tuichave mba’evai hag̃ua pe ñemoarandu’ỹgui. Péicha, ko árape pe ciencia japu, omokangýva jerovia Bíbliare, ojehechaukáta osẽ porãtaha peteĩchaite ombosako’ívo tape papado ñemoneĩrã, umi imarangatu hag̃uáicha ojehechauka hag̃uáicha, ojapo haguéicha yma pe ñemoarandu ñemboty oipe’ávo tape ipu’akave hag̃ua pytũmby Ára-pe.” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Katóliko Romagua oikuaauka pe sábado ñemoambue ojapo hague tupao imba’éva, ha haʼekuéra omoĩ ko ñemoambue voi ramo prueba tupao puʼakakuaa yvateguasu rehegua. Heʼi hikuái, omongarúvo arapokõindy peteĩha ára sábado ramo, protestántekuéra ohechakuaa hína pe tupao puʼaka omoĩ hag̃ua léi umi mbaʼe Tupãgua rehe. Tupao Romagua ndohejái gueteri ijerure ndaikatuiha ojavy hag̃ua; ha arapy ha umi tupao protestántekuéra omoneĩ jave peteĩ sábado japu, haʼe ojapopyre, ha omboyke Jehová sábado, añetehápe omoneĩ hikuái upe ijerure. Ikatu hikuái omombeʼu moõguipa ou pe puʼaka ko ñemoambuépe g̃uarã, péro ndahasýi ojehechakuaa hag̃ua iñemoarandu vaiha. Papista ohecha porãiterei protestántekuéra ombotavyha ijupekuéra, oity hag̃uáicha ijesa umi mbaʼe añetegua ko kásope. Pe institución domingo rehegua og̃uahẽvévo mboriahu hag̃uáicha, haʼe ovy, oimoʼã hag̃ua katuete ipahápe oguerutaha opaite mundo protestánte guive Roma poyvi guýpe.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Pe sábado ñemoambue ha’e pe señál térã marca pe autoridad rehegua pe iglesia romana-gui. Umi, oikuaávo pe cuarto mandamiento rembijerure, oiporavóva oñangareko hag̃ua pe sábado japu rehe pe añetegua rendaguépe, upéicha rupi ome’ẽ hikuái ñemomba’eguasu pe pokatupe, upéva añoite rupi niko oñemandáva. Pe mymba marka ha’e pe sábado papal, pe mundo omoneĩva’ekue Tupã omoĩva’ekue ára rendaguépe.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Péro pe ára og̃uahẽ hag̃ua pe marca mymba guasu rehegua, ojehechakuaaháicha profecíape, ne'ĩra gueteri og̃uahẽ. Pe tiempo de prueba ne'ĩra gueteri og̃uahẽ. Oĩ cristiano añeteguáva opaite tupãópe, ndaha'éi oñemboykévo pe comunión católica romana. Avave ndojehusgái pehẽme pe kuarahy hesakã meve ha ohecha pe tekotevẽ oĩva pe irundyha mandamiento rehe. Péro osẽ vove pe decreto omoañetéva pe sábado japu, ha pe sapukái hatã mbohapyha ánhel rehegua omomarandu vove yvypórape ani hag̃ua omomba'e pe mymba guasu ha ta'ãnganga, upérõ hesakã porãta pe línea oĩva pe japu ha pe añete apytépe. Upérõ umi osegíva gueteri hembiapo vaipe ohupytýta pe marca mymba guasu rehegua isyváre térã ipope.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Pya’e porãme jahupytýma ko ára pegua hi’aguĩva. Oguahẽ vove umi iglésia protestánte oñemojoaju hag̃ua mburuvichakuéra reko yvy arigua ndive omombarete hag̃ua peteĩ religión japu, ha upévare iñemoñare ypykuéra ohasa vaʼekue pe jejopy vaietévape, upérõ pe sábado papál rehegua oñemoĩta mbarete iglésia ha tetã mburuvicha autorida oñondive rupive. Oĩta peteĩ apostasía nacional, ha upéva opa hag̃uáicha oguerúta añoite tetãgua ñehundi.” Bible Training School, February 2, 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Koʼág̃a roñepyrũma po taʼãnga ñamombeʼuse hag̃uáicha jaikuaa porã hag̃ua, mboyve jaike hag̃ua heseite ko kapítulope. Peteĩ táva haʼe peteĩ rréino maranduhápe Bíbliare, ha Isaías 23-pe oĩ mokõi rréino ojoajúva hína, péro iñambue porãva peteĩgui ambue. Peteĩha haʼe pe “táva omoañetéva akã rehegua”, ha ambue katu pe “táva ñemuhára.” Ára pahápe, pe puʼaka oisãmbyhýva pe joaju mbohapyete pe dragón, mymba ñarõ ha proféta japu rehegua haʼe pe papado. Upéva hína pe rréino oguerekóva pe koróna.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Jaguahẽvo pe pahápe oútava apañuãi guasu, tuicha mba’eete niko oĩ hag̃ua joaju ha peteĩ ñe'ẽmegua Ñandejára rembiporu kuéra apytépe. Ko yvy henyhẽ ama vai, ñorairõ ha joavygui. Upéicharõ jepe, peteĩ akã guýpe—pe pokatu papal—tapichakuéra oñembojoajúta oñemoĩ hag̃ua Ñandejára rehe hovaigua Hembipota mombe’uhára kuéra pype. Ko joaju oñemohatã pe apostata guasúgui. Ha’e oñeha’ã aja ombojoaju hag̃ua hembiguái kuérape oñorairõ hag̃ua añetegua rehe, omba’apóta avei omboja’o ha omyasãi hag̃ua umi omokyre’ỹhára. Akãrasy, mba’e vai rehe ñemoĩ ñemigua, ha ñe’ẽvai, ha’e omokyre’ỹva omoheñói hag̃ua joavy ha peteĩ ñe’ẽ’ỹ.” Testimonies, volúmen 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Pe rréino orekóva la koróna ha’e Tiro, he’iséva “ita guasu”. Ko kapítulope Tiro orrepresenta pe papado oñeha’ãva ombohovaikue hag̃ua Cristo-pe, pórke pe papado ha’e anticristo. Pe ñe’ẽ “anti” anticristo-pe he’ise “rendaguépe”. Pe papado oheka ombohovaikue Cristo-pe opa nivel-pe, ha pe téra Tiro he’ise ita guasu, pórke pe papado ha’e peteĩ mba’e japu pe “Ita Guasu Aréma Guive” rehegua.
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
Máva piko ojapo ko ñemongeta Tiro rehe, pe távagusu omoĩva akã rehe jeguaka, iporavopyre ñemuhára kuéra hína mburuvicha guasu, ha umi oñemomba’eguasúva ko yvy ári? Ñandejára ehérsito kuéra Jára upéicha oipota, omongy’apa haguã opaichagua mborayhu tee ñemomba’eguasu rehegua, ha omomichĩ hag̃ua opa umi oñemomba’eguasúva ko yvy ári. Ehasa nde retã rupi ysyrýicha, Tarshish rajy: ndaipóri véima mbarete. Ha’e omyasãi ipo y ári; omokyre’ỹ umi tetãnguéra: Ñandejára ome’ẽ peteĩ tembiapoukapy pe távagusu ñemuhárape, ombyaipa hag̃ua iñemo’ã mbareteha kuéra. Isaías 23:8–11.
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Rohechaukase heta testígo rupive “mburuvichakuéra yvy arigua ñemyryrýi” ojejapoha Tupã rupive, Islam rupi. Islam ha’e pe pu’aka ombopochýva tetãnguéra ha ojeporúva omomyryrýi hag̃ua tetãnguéra. Ko’ápe jahechauka hína Ñandejára odesidi hague ogueru ñemotĩme “opa umi imarangatúva yvy arigua”, ha’éva umi “ñemuhára” ha “ñemutĩhára” umi “mbarete renda” oñehundi va’erã. Pe táva ñemuharã ha pe táva omoakãva “ombopochy yvága” ha Ñandejára oipota ohundi i “mbarete renda”, ha upéva ohechauka pe economía. Pe economía ho’a mboyve pe léi domingo Estados Unidos-pe, pe léi domingo mboyve umi ciudadano Estados Unidos-pegua ojerure hag̃ua oñembyaty jey “Tupã favor divíno ha teko porã ára rehegua” gotyo. Iñe’ẽme he’i hikuái umi Tupã juicio ndopamo’ãiha pe domingo ndajaiporu mbarete hag̃uáicha “strictly enforced”. Heta testígo Bíblico omoĩ peteĩ ñe’ẽme ñaĩha ko’ág̃a peteĩ jejaho’i tuichaitereívape pe economía mundial-pe. Upéva jejaho’i oiko pe léi domingo mboyve, pe jejaho’i 1837-pe guaréicha, oiko haguéicha octubre 22, 1844 mboyve.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Ha upéi pe gran engañador ombojeroviáta umi kuimba'epe umi oservíva Tupãmeha ha'eha omoñepyrũva ko'ã mba'e vai. Pe aty ombohory va'ekue Yvágape oñembojeguáta opa itembiasa vai umi oikóva Tupã mandamiénto kuéra rehehápe, pórke iñe'ẽrendu ha'e peteĩ ñeñemoñe'ẽ tapiaite umi transgresórpe g̃uarã. Oje'éta umi kuimba'e ombopochyha Tupãme pórke ombyai hikuái pe domingo sábado; ko angaipa ogueruha umi ñembyasýva ndopamo'ãiha pe observánsia domingo rehegua ndojejopy mbarete porãite peve; ha umi omoherakuãva pe irundyha mandamiénto rembijerure, upéicha rupi ohundíva respeto domingo rehe, ha'eha umi omoapañuãiva tavayguakuérape, ojokóva chupekuéra oñemyatyrõ jeýgui Tupã favor ha py'aguapy ko yvy arigua renondépe. Péicha pe acusasión yma guive oñemoĩ va'ekue Tupã rembiguái rehe oñeñembopyahúta ha umi fundamento upéichaite porãva ári: ‘Ha oiko, Acab ohechávo Elíaspe, Acab he'i chupe: Nde piko pe remoapañuãiva Israel? Ha ha'e ombohovái: Che ndaha'éi amoapañuãiva Israel; síno nde ha nde ru róga, pehejágui peẽ Ñandejára mandamiénto kuéra, ha reseguígui umi Baalim.’ 1 Reyes 18:17, 18. Oñembopochývo tavayguakuéra umi japu rupi, ojapóta hikuái peteĩ tape Tupã remimbou kuéra ndive ojoguaitéva pe Israel apóstata ojapóvape Elías ndive.” El Gran Conflicto, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
Elías oñorairõvo Baal profétakuéra ha yvyra aty pa’ikuéra rehe Monte Carmelo-pe ohechauka pe léi domingo rehegua. Marandu iglesia-pe g̃uarã vaʼekue haʼe vaʼekue: “peiporavo ko árape mávape pservíta”. Ko tembiasakue oñembopyahu jave pe léi domingo-pe, porandu haʼe: “mbaʼe árapepa peiporavóta, pórke pe ára peiporavóva ohechauka mávape pserviha”. Monte Carmelo mboyve oĩ vaʼekue mbohapy ary ha mbyte árido vaieterei. Pe léi domingo mboyve oĩ peteĩ serie léi domingo rehegua, ha katu ndahaʼéi gueteri “oñemoañete mbaretehápe”. Pe principio ojoajúva pe léi domingo rehe haʼe pe apostasía nacional ojehupytyha ruin nacional reheve. Upéva techapyrã ramo, Constantino ary 321-pe omoĩ peteĩ léi domingo rehegua, ha upéi sapyʼaitépe Apocalipsis kapítulo 8 pegua irundy trompéta peteĩha oñepyrũ ogueru hag̃ua Roma Occidental huʼãme pe ary 476-pe. Constantino rembiasakue iñimportanteterei, pórke ipype oĩ vaʼekue peteĩ ñemombaʼe progresivo domingo rehegua, ha upe jave avei peteĩ jejopy progresivo sábado ára pokõiha rehe. Ko tembiasakue progresiva og̃uahẽ ijapýrape umi tavayguakuéra oñembojopy jave oñangareko hag̃ua domingo rehe térã ojepersegi hag̃ua iñangarekóramo sábado rehe. Upéva avei haʼe pe huʼã umi léi domingo rehegua ojupi ohóvo Estados Unidos-pe. Peteĩ principio ojoajúva oñemoañete hag̃ua domingo jerovia rehe haʼe: “pe apostasía nacional ojehapykuéri ruin nacional reheve”. Ko principio heʼise umi ñemoañete léi domingo rehegua ojupíva ohóvo ogueruha avei peteĩ jeguahẽ yvateve Tupã juicio-kuéra rehegua, pe léi domingo añeteguápe guive mboyve Apocalipsis 13:11-pe. Káda promulgación oguerúta peteĩ ruin oñembohováiva hese. Umi juicio umi tavayguakuéra omoĩva sábado rayhuhárape hiʼári haʼeramo hag̃ua hikuái omoheñóiva, añetehápe ojeheñói umi léi domingo rehegua ñemoañete ojupíva ohóvo rupive. Roike hag̃ua peteĩ pasaje The Great Controversy-gui, che ambohéra vaʼekue Sunday Progression. Ahecha porãta remoñeʼẽ jey hag̃ua upéva. Oĩ pe aty héravape The Spirit of Prophecy.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Ñandejára ohechauka mba’épa oikóta ára pahápe, ikatu hag̃uáicha Itavayguakuéra oñembosako’i hag̃ua opu’ã hag̃ua pe yvytu atã joavy ha pochy rovái. Umi oñe’ẽmondóvape umi mba’e oĩva henondépe ndoikói hag̃uáicha oguapy kirirĩme oha’arõvo pe ama guasu oútava, oñembopy’aguapývo ijupekuéra Ñanderu omo’ãtaha umi hekojerovia hag̃ua ára jehasa asýpe. Ñandekuéra jaiko va’erã kuimba’e oha’arõva Ijára, ndaha’éi oha’arõ rei hag̃ua, síno tembiapo kyre’ỹme, jerovia ndopyrýivape. Ko’ág̃a ndaha’éi ára jajapyhy hag̃ua ñane akãme umi mba’e michĩva. Kuimba’ekuéra oke aja, Satanás kyre’ỹme omohenda opa mba’e ani hag̃uáicha Ñandejára retayguakuéra ohupyty poriahuvereko térã tekojoja. Pe movimiento domingo rehegua ko’ág̃a oho hína pytũmbýpe. Umi mburuvichakuéra omokañy pe añeteguáva porandu, ha heta umi ojoajúva pe movimiento rehe ndohechái voi moõpa pe ysyry guýpe osyryva ogueraha hína. Iñe’ẽme’ẽnguéra ipochy’ỹ ha ha’ete cristiano, ha katu oñe’ẽ vove ohechaukáta pe mbói guasu espíritu. Ore rembiaporã hína jajapo opa mba’e ikatúva ñandehegui ani hag̃ua pe peligro oñeha’arõva og̃uahẽ. Tekotevẽ ñañeha’ã ñamboi hag̃ua yvýpe ñemboyke, ñañemoĩporãvo tavayguakuéra renondépe. Jaikuaauka va’erã chupekuéra pe añetehápe oĩva ñorairõme, upéicha ñamoĩvo pe ñeprotesta iporãvéva ha ipokatuvéva umi medida ojokoséva tekosãso conciencia rehegua. Jaheka va’erã Ñandejára Ñe’ẽme, ha jaikuaa va’erã mba’érepa jajerovia. He’i proféta: ‘hekoñaña hag̃ua umi hekoñáva; ha avave umi hekoñávagui noikumbymo’ãi; umi arandúva katu oikumbýta.’” Testimonies, volume 5, 452.
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
Hasyeterei jahechakuaa hag̃ua pe movimiento léi domingo rehegua, pórke oho hína “pytũmbýpe” ha pe papado “kañyhápe ha ojejuhu’ỹre” “ombaretehína ifuérsa oikuaaukave hag̃ua ijehupytyrã tee.” Añetetehápe, pe tembiapo ojejapóva hag̃ua léi domingo rehegua pytũmbýpe ha’e peteĩ mba’e iñimportántevaite pe prueba rape ohasávape umi cien cuarenta y cuatro mil. “Avave umi ñañávagui ndoikuaamo’ãi” he’iháicha Daniel ha Hermana White. Umi “ñaña” Daniel-pe ha’e Mateo “kuñataĩ vírgen itavýva”, umi Hermana White ohechauka va’ekue ha’eha Laodiceagua. Umi arandu oikuaáta umi mba’e oikóva ko’ág̃a, jepe pe tembiasakue ñande jerére ojehecha hag̃ua ombohováiha Ñandejára ñe’ẽ. ¿Jajerovia Ñandejára ñe’ẽre térãpa upe oikóva ñande jerére? Upéicharõ jepe, ñañemomarandúma va’ekue pe paha oikotaha Noé áraicha.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
“Yvy, henyhẽva sarambígui, henyhẽva vy’arã heko’ỹvagui, oke; oke so’o rembipota rupi jerovia japu pype. Kuimba’ekuéra omomombyry Ñandejára jeju. Oñembohory ñemomarandu rehe. Ñembotuicha peteĩva ojeporu: ‘Opa mba’e opyta gueteri yma guaréicha ypy guive.’ ‘Ko’ẽrõta ko árape guaréicha, ha hetave mba’e porãme gueteri.’ 2 Pedro 3:4; Isaías 56:12. Jahasáta ñañembohetave vy’arayhúpe. Hákatu Cristo he’i: ‘Péina áha mondaháicha.’ Apocalipsis 16:15. Pe áraite voi, araka’eve yvy ojerure hag̃ua ñembohory reheve: ‘Moõpa oĩ Ijeju ñe’ẽme’ẽ?’ umi techaukaha oñekumpli hína. Ha’ekuéra osapukái aja: ‘Py’aguapy ha tekorosã,’ ñehundi pya’e oguahẽ hína. Pe ñembohoryhára, añetegua omboykéva, oiko rire iñakãhatã hag̃uáicha; tembiapo jepiveguáva opaichagua viru rembiporu rape rupi oñemotenonde jave mba’eveichavérõ ndojehecháiramo tekoporãme; temimbo’e oheka kyre’ỹme kuaapy opa mba’e rehegua, ha ndaha’éi Itupãñe’ẽ rehe, upérõ Cristo ou mondaháicha.”
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
“Opa mba’e oĩva ko yvy ape ári oĩ ñemongu’épe. Araka’e rehegua techaukaha kuéra ha’e tembiapo vai rehegua. Umi mba’e oútava omombo hína i’ãnga tenonde. Tupã Espíritu ojeipe’a ohóvo ko yvy ape ári, ha mba’e vai oúvo peteĩ rire ambue yguasúre ha yvýre. Oĩ yvytu atã, yvyryrýi, tata guasu, ysyry tuicháva, jejuka opaichagua. Mávapa ikatu omoñe’ẽ tenonderã? Moõpa oĩ tekorosã? Ndaipóri jerovia añetegua mba’eve yvypóra térã yvy arigua rehe. Pya’eterei umi kuimba’e oñemohenda hína pe poyvi guýpe ha’ekuéra ojeporavova’ekue guýpe. Py’aguapy’ỹ reheve oha’arõ ha oma’ẽ porã hína iñakãrapu’ãha kuéra rembiapo rehe. Oĩ umi oha’arõva, oma’ẽ porãva ha omba’apóva Ñandejára jevy rehehápe. Ambue aty katu oike hína pe ñorairõ rape rehe pe apostata guasu peteĩha ñemoakã guýpe. Mbegue’eterei oĩ umi ogueroviáva ipy’aite guive ha hi’angápe ndive ñande rekotevẽha jaheja añaretã ha jahupyty hag̃ua yvága.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Pe krísis oguahẽ mbeguekatúpe ári ñande rehe. Kuarahy omimbi yvágape, ohasa ijerére jepiveguáicha, ha yvága gueteri omombe'u Tupã gloria. Yvypóra kuéra gueteri ho'u ha hoy'u, oñotỹ ha omopu'ã, omenda ha ome'ẽ iñemendápe. Ñemuha kuéra gueteri ojogua ha ovende. Yvypóra kuéra ojopy ojuehe, oñorairõvo pe tenda yvatevévare. Umi vy'arã rayhuha gueteri henyhẽ ohóvo tavyrópe, kavaju ñanihápe, táva ñembotavyha rógape. Pe kyhyje ha vy'aro yvateve oisãmbyhy, upéicharõ jepe, pe ára de gracia pya'e oñemboty hag̃uáicha, ha káda káso oĩma hag̃uáicha oñedecidi hag̃ua opa ára guarã. Satanás ohecha itiempo mbykymiha. Ha'e omba'apouka opa umi hembiporu, ikatu hag̃uáicha yvypóra kuéra oñembotavy, oñembopochy, oñembyaty tembiapópe ha oñemopirĩ, pe ára de gracia opa peve, ha pe okẽ poriahuvereko rehegua oñemboty hag̃ua opa ára hag̃uáicha.
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
“Arandu ha imbareteva ñandéve, sa’arykuéra rupive, ñande Ruvicha ñe’ẽ ñemomarandu Olivoty Yvágagui: ‘Peñangareko pendejehe, ani hag̃ua araka’eve pene korasõ henyhẽ hetaiterei karu ha ka’u rupi, ha ko tekove jepy’apykuéra rupi, ha upéicha pe ára ou pene ári pendehechakuaa’ỹre.’ ‘Peñatende hag̃ua upévare, ha peñembo’e meme, ikatu hag̃uáicha pejehecha tekoporãva pejehekýi hag̃ua opa ko’ã mba’e oikótavagui, ha peñembo’y hag̃ua Yvypóra Ra’y renondépe.’” Desire of Ages, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
Isaías kapítulo mokõipa mbojapyhápe, Sidón ha’e Estados Unidos, ha Tiro ha’e papado. Tiro ha Sidón va’ekue táva feniciagua yma guaréva, peteĩcha tiémpope oikóva, opytáva y rembe’y Mediterráneo rehe. Ojekuaa va’ekue hikuái itráde marítimo rehe, imba’erepyeta rehe, ha ipokatu rehe ko yvy tujápe. Sidón ha umi “iñemuha” omyenyhẽ jevy Társis pe pasáhepe. Sidón ñemuha-kuéra oñemomba’e pe “Sihor ra’ỹi” rehe, ha upéva ha’e “ysyry ñemono’õ,” ha’e pe yva “ysyrygui,” ha upéva ha’e “hembiapo repy,” cháke ha’e “tetãnguéra ñemuharenda.” Opavave proféta oñe’ẽ arapy paháre, upéicharõ, máva piko ha’e tetãnguéra ñemuharenda arapy pahápe? Ha’e Estados Unidos.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
Sihor ha’e peteĩ ysyry Egíptope (ikatu hag̃uáicha Nilo ysyry po’iha), ha ojeporu ohechauka hag̃ua yvóra mba’erepy, Egipto niko yvy arigua ko mundo rehegua. Sidón “tajýra kuña virgen” ohechauka Estados Unidos pe ñemoñare paha, ha ha’e ojejopy mbarete pe léi marcial reheve ouva léi domingo ndive ha pe tetã ñehundi pya’e upéi oúva. Umi kuñataĩ virgen Sidón guigua oñemoñe’ẽmbarete pe porandu Tiro rehegua rupive he’íva: “¿kóva piko nde táva vy’aha” (mburuvichagua) Estados Unidos ovy’ava’ekue pype? “¿Kóva piko pe mburuvichagua yma guive ymaite guive oúva,” ha pe pasáhe he’iháicha, oñemopyenda va’ekue Nimrod rupive, pe y opaho riremi?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
Tupã omoĩ porãma ha “ojepurupyty” “Tírope g̃uarã, pe táva omoĩva akãre koróa,” ombopochy hag̃ua chupe. Papadokuéra ñembopochy oguereko ipype ko yvy ape ári pirapire rehegua apopyrã guasu ho’apa hag̃uáicha, pórke “Ñandejára ome’ẽma” “mandamiénto” “Sidón” rehe, “pe táva ñemuhára” rehe, (Tetã peteĩ reko Amérika.) Imandamiénto “ohundí hag̃uáicha umi mbarete renda,” térã Tetã peteĩ reko Amérika rekopy pirapire rehegua, ha’e pe sábado mandamiénto, pórke tetãgua apostasia rire ou tetãgua ñehundi.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Pe papado ñembyasy oñepyrũ opaite yvy ape arigua economía ho’apaite jave, oiko hag̃ua peteĩ jehovasa’ỹrã ramo umi Tetã peteĩ rekoha Estados Unidos economía oñehundi haguére. Sidón oguereko peteĩ “óga” oñembojoajúva hekove económico rehe; upévare ohechauka peteĩ estructura financiera oñehundíva, ndikatúigui reikévo ipype. Ndaipóri véima inversión térã ganancia upe “óga” guive, oñehundi haguére. Upe ñehundi oiko pe léi domingo-pe, jepe pe léi domingo mboyve voi oĩma juicio-kuéra ojupi ha ojupive ohóvo. Pe ho’apa oĝuahẽvo, pe papado, Estados Unidos hendive umi iñarandúva ñemuha ruvicha ha umi comerciante ñemomba’eguasúva, ha umi barco Tarsis-pegua, “hasẽ hatãta”.
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
Pe jeha “Tarsis” oĩva pe pasáhepe oñembojoaju ymaguare pytyvõeterei rehe, ha umi mburika guasu Tarsisgua oĩva la Bíbliape hína pe ta’anga tenondegua mbarete económico rehegua.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
Mburuvicha rupiakuéra oho Tarsis-pe Huram rembiguái ndive; ha mbohapy áño rire peteĩ jey ou umi Tarsis-gua rupiakuéra oguerúvo óro, pláta, marfil, ka’i ha pavo real. Ha mburuvicha Salomón ipu’aka opa yvy arigua mburuvichakuéra ári mba’erepy ha arandu rehe. 2 Crónicas 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
Umi ojereko pe mbarete económico, ha Tarsis hína pe mbaretevéva apytépe umi ojeguerohoryvéva profecía bíblicape. Pe generación paháva Tarsis rehegua, ojehechaukáva pe “tajýra” Tarsis rehegua rupive, oñembo’e hag̃ua chupe “ehasa nde retã rupi ysyryicha”; ha pe ojuhúva hína niko ndorekovéima iñyrõmby, ha ndaikatúi véima “ovy’a” Tiro rréino rehe. Pe mbarete ha’ekuéra ohekáva hína va’ekue pe mbarete económico yma guare Sidón rehegua, ha upéva opáma va’ekue, yguasu oñe’ẽgui “he’ívo: Che ndahasýi imemby hag̃uáicha, ni namoheñóiri ta’ýrakuérape, ni amongakuaái mitãkuimba’épe, ni araha yvate kuñataĩnguérare”, péicha ojekuaaukávo pe generación paháva yguasu rehegua, ha’éva ko yvy arigua tavayguakuéra hasẽva ko yvy economía ñehundíre; ha upérõ mundo tavayguakuéra opáy ohechakuaa hag̃ua ha’ekuéraha pe generación paha ko yvy rembiasakue rehegua, ha ipaháma hag̃ua oñembosako’i tekove opave’ỹ hag̃uápe.
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
“Pirapire ndahiʼaréi ojehepykueʼỹetereíta pyaʼeite, opaʼẽvo yvypóra akãguápe umi mbaʼe opaʼỹva rehegua añetegua.” Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Oĩ mokõi “marandu” térã ñe’ẽmondo oporombohasa asýva opavavépe pe pasáhepe. Peteĩha “marandu” oñe’ẽ Egipto rehe ha mokõiha “marandu” hína Tiro. Pe marandu Egipto rehegua oĩ ára ohasavaʼekuépe, Isaías heʼígui: “Egipto rehegua maranduicha,” upéicha ohechauka hag̃ua Tupã ojapo hague peteĩ mbaʼe Egipto rehe ndive oity mboyve Sidónpe (EE. UU.). Pe Tupã ojapo vaʼekue Egipto rehe, upéva avei orrepresenta pe Egipto rehegua “marandu”, haʼe rupi Tupã ohundi Egíptope ojoajúvo pe primera vez Tupã oike jave pacto-pe peteĩ pueblo poravopyre ndive. Umi mokõi marandu peteĩchante hína pe “marandu”. Pe marandu Egipto rehegua hína ñepyrũ, ha pe marandu Tiro rehegua hína paha. Pe Alfa ha Omega omyesakã pe pacto umi cien cuarenta y cuatro mil ndive umi ára pahápe pe historia ñepyrũgua rupive ko tema rehegua. Pe “marandu” Egipto rehegua hína pe Ñane Ruguasu pytã rupi jepeʼa, Faraón ha ijehérsito oñehundi hague, ha upéva orrepresenta hag̃ua pe jepeʼa paha Tupã retãygua rehegua, ojehechaukáva pe “marandu” rupive, haʼéva pe “carga de Tiro.”
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
Pe pokatu ojehechaukáva Ñandejára Ñe’ẽme ombyaíva umi barco Tarshishgua ha’e Islam. Islam rehegua ñe’ẽmbyrã oñembohapéta upe rire, upévare ñañe’ẽta hese hetave hag̃ua ambue jey. Ojehechauka upe pasáhepe “Chittim” ramo, peteĩ ñe’ẽ yma guare ohechaukáva Chipre, ha upe pasáhe he’i Zidón ha Tiro ñehundi ojekuaauka hag̃ua “Chittim” guive. Pe símbolo Islam rehegua oguereko avei peteĩ ta’anga porãite ha hesakã porãva Estados Unidos ñehundi rehegua maranduhápe profecía Bíblica-pe.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Tuicha mba’e guasu ñamoirũ hag̃ua umi ára ha ary oñemombe’úva Isaías kuatiápe, pórke heta jey umíva ohechauka pe aravo profétiko pe pehẽngue oúva upe rire. Isaías mokoipa mbohapy osegi pe “mba’e pohýi” pe ñu tesahecha rehegua capítulo mokoipa mokõi-pe, ha mboyve upéva oĩ capítulo mokoipa peteĩ, oguerekóva mbohapy “mba’e pohýi”, ha umi mbohapyve ohechauka Islam-pe. Ha upe capítulo mboyve, versíkulo peteĩ capítulo mokõipa-pe, oñemoĩ pe tekoha tembiasakue profétika rehegua, upépe oñehechauka umi profesía ñehundi rehegua oúva umi capítulo oseguívape.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
Pe áñope Tartan oguahẽ hague Asdod-pe (Sargón, Asíria ruvicha guasu, omondo ramo guare chupe), ha opu’ã Asdod rehe ha ojapyhy chupe. Isaías 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
Pe ñe’ẽ “Tartán” ikatu peteĩ téra térã, hetave oje’e hag̃ua, peteĩ título mburuvicha ñorairõhára rehegua. Tartán oguahẽkuri Asdodpe, peteĩ táva Egíptope, ha ojapyhýkuri upéva pe ára historia rehegua pe Asiriagua-kuéra ohóvo ipu’akávo mbeguekatúpe opa ko yvy ape ári. Asiria ohechauka hag̃ua Babilonia. Mokõivéva, Asiria ha Babilonia, ha’e vaekue mburuvicharõguasu oúva yvate gotyo, mburuvicharõguasu ojehechakuaáva “león” ramo, “omosarambíva” Tupã ovecha-kuérape, ha mokõivéva ohupyty pe peteĩcha castígo. Asiria raẽkue; Babilonia pahague.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israel ha’e peteĩ ovecha isarambipáva; umi león omosẽ mombyry chupe: tenonderã rréi Asiriagua ho’u chupe; ha ipahápe ko Nabucodonosor, Babilonia rréi, omopẽ ikãngue. Upévare péicha he’i Ñandejára ehérsito Jára, Israel Jára; Péina ápe, che akastigáta Babilonia rréipe ha ijyvy rehe, akastiga haguéicha Asiria rréipe. Jeremías 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
Maranduhápe, mokõivéva hína pe “Asirio jejapo yvatevéva”.
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
“Oguahẽrõ guare Senáquerib, pe asirio jejopyréva ñembotuicha rupi, omboja ha oñe’ẽvai Tupã rehe, ha oity hag̃ua Israel rehe ñehundi, ‘upéi oiko upe pyhare, Ñandejára remimbou osẽ ha ojuka pe asiriokuéra ñemoĩhaguepe cien ochenta y cinco mil kuimba’e.’ Oĩ vaekue ‘oñehundi hag̃ua opa umi kuimba’e py’aguasúva, ha umi mburuvichakuéra ha kapitánkuéra,’ Senáquerib ehérsitogui. ‘Upéicha ha’e ojevy hova tĩndy reheve hetãme voi.’ [2 Reyes 19:35; 2 Crónicas 32:21.]” The Great Controversy, 512.
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Pe áño “Tartán oguahẽhague Asdod-pe” ha “ojapyhy hague”, orrepresenta ko yvy ñemomba’e mbeguekatúpe umi pokatu papal rupive, oñemyesakãháicha umi poteĩ versíkulo pahápe Daniel once-pe. Pe tembiasakue léi domingo rehegua, ha’éva umi “ára pahápe” juicio investigativo rehegua, ha ogueraháva directamente pe juicio ejecutivo-pe, (umi siete plagas pahague), ha’e pe marco histórico orrepresentáva pe “áño” Tartán oguahẽ hague Asdod-pe. Upéi, upe tembiasakue contexto oñemoĩ rire hendápe, Isaías ome’ẽ mbohapy profesía ñehundi rehegua Islam rehe, peteĩ Laodicea-pegua Adventismo rehegua ha upéi Tiro mba’e pohýi. Capítulo mokõipa irundy ha’e peteĩ umi techapyrã clásico umi siete plagas pahague rehegua, ha upéi oúvo capítulo mokõipa po orrepresenta pe jepe’a paha Tupã tavayguakuérape g̃uarã, upépe jajuhu Tupã tavayguakuéra oje’évo peteĩ umi ñe’ẽje’e ojekuaavéva pe tuicha jehasa asy jave.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Ha oje'éta upe árape: “Péina hína ñandejára; hese roha'arõkuri, ha ha'e ñandesalváta. Kóva hína Jehová; hese roha'arõkuri; japyta vy'ápe ha javy'áta isalvasión rehe.” Isaías 25:9.
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
Umi cien cuarenta y cuatro mil ha’e umi kuñataĩ arandu oha’arõva’ekue Ijára ou hag̃ua pe ñemendápe, ha’e imbegué ramo jepe oúvo, ojoajúvo pe techapyrã ñe’ẽ rehegua umi pa kuñataĩ rehe. Ha’ekuéra ndaha’éi Laodiceayguakuéra, ha’ekuéra niko Filadelfiayguakuéra. Ko’áĝa peve ko artíkulo oĩ kuri omohendáva pe contexto.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
Ary 1798-pe, Napoleón ojagarra prisionéroramo pápape, ome'ẽvo upe marandu proféticape pe herida mortal ojekuera va'erãva ára paha gotyo, Apocalipsis 13 he'iháicha. Upe jave, Estados Unidos ojapyhy hendaguã mbohapyha Reino ramo marandu bíblico profecíape, Daniel 2, 7, 8 ha 11 ha Apocalipsis 12, 13, 16, 17 ha 18 he'iháicha. Upe guive mokõivéva, Estados Unidos pegua hatĩ republicano ha pe hatĩ protestante (Adventismo), hesarái máva pa pe papado. Ary 1798 ha'e pe arýte umi tetã ambue yvy ape arigua ohechakuaa hague Estados Unidos-pe tetã isoberáno ramo, ha upéicha avei ha'e pe ary oguahẽ hague tembiasakuepe pe marandu angél peteĩha.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
Pe “lema” peteĩ protestántepe g̃uarã upe tiempope ha’eva’ekue: “la Biblia ha la Biblia añoite”. Umi protestánte ojehechauka ijehe odefende hag̃ua la Biblia añoite, ha pe Adventismo ojapyhy ramo guare ijapykue pe ánhel mokõiha og̃uahẽvo, omoneĩkuri upe “lema”, ha upéi oñembohérakuri chupekuéra “kuatiañe’ẽgua tavayguakuéra”. Oñeme’ẽkuri chupekuéra, William Miller ministerio rupive, peteĩ aty mbojojaha rehegua léi ha norma, ha umíva ojeporúramo hekopete, oavrita la Biblia opa umi ohendusevape akãme. Miller Regla-kuéra Oñeikũmby hag̃ua Profecía rehegua ha’e hína umi inspiración he’íva ñahesa’ỹijo va’erãha, jaikuaáramo jaikotevẽha ñame’ẽ hag̃ua pe ánhel mbohapyha marandu.
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
“He’i Cristo: ‘Oimeraẽ peteĩ tapicha oúse che rapykuéri, toñembotove ijehegui, tohupi ikurusu ha toseguí che rape.’ Upéi he’i jey: ‘Che hína ko yvy arigua resape; pe oseguíva che rapykuéri ndoguatamo pytũmbýpe.’ Pe añetegua resape osẽ ohóvo peteĩ arapysandu hendy hag̃uáicha, ha umi ohayhúva pe resape ndoguatamo pytũmbýpe. Ha’ekuéra oikuaaukáta hag̃ua porã hag̃ua ohendúpa hikuái pe Pastor añeteguáva ñe’ẽ, ha ndaha’éi peteĩ pytagua ñe’ẽ, ohesa’ỹijóta Ñandejára Ñe’ẽ.”
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Umi oñemoĩva hína omomarandu hag̃ua mbohapyha ánhel rembiguái marandu, ohesa’ỹijo hag̃ua hag̃ua Tupã Ñe’ẽ pe jeporavorã peteĩchagua Túva Miller omoguahẽ vaʼekuéicha. Pe lívro michĩva héravape Views of the Prophecies and Prophetic Chronology, Túva Miller ome’ẽ koʼã tembiapoukapy isãsóva, arandúva ha tuicha mbaʼéva Ñandejára Ñe’ẽ ñehesaʼỹijo ha ñemyesakãrã:”
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Opaite ñe’ẽ oguerekova’erã hekopete imba’epohyiva pe mba’e oñepresentáva Biblia-pe; 2. Opa Escritura tekotevẽ, ha ikatu oñentende ñeha’ãmbarete ha estudio rupive; 3. Mba’eve ojehechaukáva Escritura-pe ndaikatúi ni noñemokañýi umi ojerurévagui jeroviápe, ndopytáiva mokõi py’a rehe; 4. Ñaikũmby hag̃ua doctrina, embyaty opa escritura oñe’ẽva pe mba’e rehe reikuaase hag̃uáre, upéi eheja ta opa ñe’ẽ oguereko hekopete imba’epokuaa; ha ikatúramo remopu’ã nde teoría peteĩ contradicción’ỹre, ndaikatúi reime jejavype; 5. Escritura voi tekotevẽ toñemyesakã ijehegui, ha’e hag̃uére ijehegui peteĩ regla. Che ajeroviáramo peteĩ mbo’ehára rehe ha ha’e omyesakã chéve hag̃uáicha, ha ha’e oimo’ãnte iñe’ẽ’ỹre he’iséva, térã oipotáramo toiko péicha ijerovia aty rehehápe, térã oñeñandu hag̃ua aranduha, upéicharõ iñemoĩ hag̃ua, hi’a hag̃uáicha, ijerovia aty térã iñaranduha ha’e che regla, ha ndaha’éi Biblia.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Pe oĩva yvateve ha’e peteĩ porción ko’ã regla rehegua; ha ñande Biblia ñehesa’ỹijópe enterovéva jajapóta porã ñañangarekóramo umi principio oñemoĩva’ekue rehe.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Jerovia añetegua oñemopyenda hag̃ua pe Ñandejára Ñe’ẽme; ha Satanás oipuru hetaite mba’e hag̃ua ombohasy pe Escritura-kuéra ha omoinge hag̃ua jejavy, upévare tekotevẽ tuicha ñeñangareko ojekuaa hag̃ua mba’épa añetehápe ombo’e hikuái. Peteĩva umi tuicha mbotavýva ko árape ha’e oñemoĩ hag̃ua hetaiterei temiandu rehe, ha oñe’ẽ hag̃ua tekopotĩ rehe ojeheja hag̃uáicha ykére pe Ñandejára Ñe’ẽ he’íva hesakã porãva, pe ñe’ẽ ndoguerohoryréigui pe temiandu. Heta oĩ ndorekóiva mba’eve ipyendaha hag̃ua ijerovia, síno temiandu añoite. Ijerovia rekove oĩ vy’aguasu ha akãraku rehe; upéva opa vove, ijerovia oho avei. Temyandu ikatu hína takuru, ha Ñandejára Ñe’ẽ katu hína pe trígo. Ha: ‘mba’épa,’ he’i maranduhára, ‘pe takuru pe trígo renondépe?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Avave noñecondenái ndohendúi haguére tesape ha kuaapy araka’eve oguerekova’ekue’ỹ, ha ndaikatúi avei ojuhu. Heta katu ombotove iñe’ẽrendu hag̃ua pe añetegua oñemoĩva hesakuéra renondépe Cristo rembiguái rupive, oipotágui ojuehecha hag̃ua ko yvy arandu ndive; ha pe añetegua og̃uahẽva’ekue iñakãrapu’ãme, pe tesape omimbi va’ekue ángape, upéva voi ocondenáta chupekuéra pe Juícipe. Ko’ã ára pahápe jaguereko pe tesape oñembyatyva’ekue ohesapéva’ekue opa ára pukukue javeve, ha upévare ñande rekóta ñande rekoguatare guare ñemombe’upy ojogueraháva upéva rehe. Pe tape marangatu rehegua ndaha’éi peteĩcha ko yvy ndive; ha’e peteĩ tape yvate oñemopu’ãva. Jaguatávo ko tape rupi, jasẽ pya’évo Ñandejára mandamiento rape rehe, jajuhúta pe ‘hekojojáva rape ha’eha tesape omimbipáva, omimbivévo ohóvo ára perfecto peve.’” Review and Herald, November 25, 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Ikatu remoñe’ẽ hag̃ua hetave mba’e por detalle William Miller rembiapokue rehegua pe Artículo héravape William Miller, pe categoría Prophetic Keys ryepýpe.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
Ñande “jajesarekóramo la Biblia rehe” maymáva jajapóta porã jañatendéramo umi principio “oñemoĩva’ekuére” “Túva Miller” reglakuérape marandu profétiko ñehesa’ỹijorã. Pe hatĩ Protestantismo rehegua oñeme’ẽ pe kuatia marangatu jaheróva Biblia, ha avei oñeme’ẽ chupe tembiaporã oñangareko ha omotenonde hag̃ua umi principio ipype oĩva; ha pe hatĩ protestántepe avei oñeme’ẽ peteĩ aty regla hag̃ua ojehecha porã hag̃ua mba’épa he’ise ha mba’épa oipota he’i umi kuatia marangatu.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
Pe kuatia República-gua oñeme’ẽ peteĩ kuatia marangatu ja’éva Constitución, ha avei oñeme’ẽ chupe tembiaporã oñangareko ha omotenonde hag̃ua umi principio ipype oĩva. Pe kuatia República-gua oñeme’ẽ avei peteĩ aty mbojoja hag̃ua hekopete pe kuatia marangatu he’iséva ha hembipota. Umi mbojoja oñeme’ẽva oñemboja’o hag̃ua hekopete pe Constitución ha’e pe Bill of Rights, ha upéva omoĩ yvatevéva ramo pe Constitución rembipota iñimportantevéva umi mbojoja peteĩha Bill of Rights-pe. Pe Primera Enmienda oje’éva Bill of Rights-pe ha’e pe libertad religión rehegua, expresión rehegua, ñe’ẽ rehegua ha prensa rehegua.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
“Congreso ndaikatúi ojapo mba’eve léi omopyendáva peteĩ religión, térã oparalisáva ijejapo sãsópe; térã omomichĩva ñe’ẽ sãso, térã kuatiahaipyre sãso; térã tavayguakuéra derécho oñembyaty hag̃ua py’aguapýpe, ha ojerure hag̃ua Gobierno-pe toñemyatyrõ hembiasa vai.” Constitución de los Estados Unidos, enmienda I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
Pe léi dominical ha’e peteĩ ñepyrũ ñempu’ã hesakãva pe Constitución-pe, pe primera enmienda rehe, omboajéva religión sãso, ha upéva ojeipe’a pe léi dominical rupive; péicha ojehechauka Constitución paha, Estados Unidos paha ha’e hag̃uáicha pe sexto reino profecía bíblica-pe, ha avei ñepyrũ pe ñemoñarevai umi upérõ omombe’úvape pe mensáhe mbohapyha ánhel rehegua, peteĩ sapukái hatãme. Umi omombe’úva pe sapukái hatã pe tercer ángel rehegua ha oñemoĩva pe primera enmienda ha Constitución ñehundi rehe, oñemoñarevai umi oikova’erãva omboykeko ha omoañetéva umi tembiapoukapy marangatu, odefendíva pe kuatia marangatu ha’ekuéra oñemohendahague oñangareko hag̃ua hese. Kóva ha’e peteĩ techaukaha mba’éichapa oñentende ha oñemoĩporã umi tembiasakue ojokupytýva umi mokõi hatĩ pe mymba yvy rehegua ojoguáva ovecha ra’ype. Umi Túva omoñepyrũva’ekue Constitución rehegua ojokupyty Túva Miller ndive. Pe ñe’ẽ Túva ojeporúva Miller rehe oñemoĩ hag̃ua peteĩ mburuvicha rehe, ndaha’éi peteĩ pa’i papista rehe. La Biblia ombotove oñehenói hag̃ua kuimba’épe túva ramo, oje’e jave hikuái ha’eha mburuvicha espiritual. Umi Millerita oñembohéra iTúva rérape, heta jeyháicha oiko. Ojejavy hag̃ua ko joavy rehe ha’e ojejavy hag̃ua avei peteĩ parte pe mensáhe Elías reheguáva he’isévagui, pe ombojere jave umi túva korasõ umi mitãnguéra gotyo ha viceversa.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
Tetã peteĩreĩ Estados Unidos, Isaías mokõipa mbohapy-pe, ha’e hína pe poteĩha mburuvichaguasu profecía bíblica rehegua, ha upéicha opytáta pe ojerevy peve Iñemoĩmbyre Guasu rehe pe léi domingo hi’aguĩ etereívape. Pe poteĩha mburuvichaguasu ogoverna setenta áño profético pukukue, ha umíva hína peteĩ mburuvicha ára. Pe mburuvichaguasu (peteĩ mburuvicha ha’e peteĩ mburuvichaguasu) ogovernáva’ekue setenta áño ha’e va’ekue Babilonia. Umi setenta áño aja, pe estado ratĩ ha’e va’ekue Babilonia gobierno, ha pe tupaogua ratĩ katu umi Caldeo. Daniel, Sadrac, Mesac ha Abednego ohechauka umi cien cuarenta y cuatro mil-pe. Mokõivéva ratĩ ha Tupã tavaygua ojehechauka Daniel testimonio-pe. Umi setenta áño ñemongaru Babilonia-pe ha’e va’ekue umi ára peteĩ mburuvichagua, ha upéva Isaías oipuru ohechauka hag̃ua pe historia profética Estados Unidos rehegua ha pe historia adventismo rehegua 1798 guive pe léi domingo peve.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Ojehechakuaa hag̃ua maranduhápe profético rembiasakue mokõive tatĩ Estados Unidos pegua rehegua ome’ẽ ñandéve pa’ũ jahecha hag̃ua ipaha ha iñepyrũ, mokõi testígo tatĩ rupive jahechakuaa hag̃ua ambue tatĩ rekotee. Añetehápe, opa umi tatĩ ojoguánte vaʼekue. Daniel-pe oĩkuri tatĩnguéra, oĩva oñembyai vaʼekue, ha umi tatĩ okakuaáva pe tatĩ oñembyaíva guive. Oĩ tatĩnguéra Daniel-pe ndajajoguáiva ojupe tuichakue rehe, osẽvo upe ambuévagui rire. Ndaha’éi upéicha, Estados Unidos mokõi tatĩ rehe. Umi mokõi tatĩ oñembojoja ojuehe pe tembiasakue peteĩchavévape rupive ha ogueru umi techaukaha peteĩchagua, jepe iñambue ojupegui hembipotápe. Oĩ avei ñeñangarekorã ko tembiasakue ryepýpe tekotevẽva avei oñentende hag̃ua.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
Adventísmo ñepyrũme oĩ vaekue peteĩ jehasa marandu profesíagui, Filadelfia tupão ohechaukáva guive, Laodicea tupão peve. Upévare, ipahápe katuete oĩ vaerã avei peteĩ jehasa Laodicea rembiasakue profesíagui. Jesucristo Revelación oguereko ko entendimiento rehegua tesape, ha kóva ha’e peteĩ mba’e ojepe’áva ko ára rupi.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Ha “opa rire setenta áño” rire pe pápaha “opurahéita” ha pe “kuña rekovai” “ñembyesaráiva” oñemandu’ajevýta hese. Hese oñemandu’a jeýta pe léi domingo-pe, upépe pe mba’e ojehecháva ha’e kuarahy ñemomba’e guasu térã pe ára ñemomba’e guasu Ñandejára léi omomarandu vaekue yvypórape “imandu’a hag̃ua” hese.
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
Ko artíkulope jahechakuaa Babilóniape oĩva’ekue setenta ary rupi oisãmbyhy hague ohechauka hag̃ua peteĩ ñembojoguaha ramo Tetã Unidos rembiasápe, ary 1798 guive pe léi domingo peve. Peteĩ artíkulo mboyvegua ha heta jey Habacuc Távlape jahechakuaa Egíptope jejapyhy ha upégui ñemosãsõ avei ohechauka hag̃ua peteĩ ñembojoguaha ramo Tetã Unidos ha Tupã tavayguakuéra rembiasápe. Umi irundy rembiasakue Babilonia, Egipto, Adventismo ha Tetã Unidos rehegua ndaha’éi umi añoite ikatúva ñamoĩ ko’ã líneare; ha katu jajapóramo umi irundy líneare pe mbojojaha tenonderãgua léi—añetehápe iporãiterei ñanemondýiva. Ambotyta ko artíkulo peteĩ techapyrãnte reheve, isãsóvante ha sa’ietéramo jepe, ahechaukaséva he’iséva, ha añemohendáva asegi hag̃ua jajejokuaave jave Isaías mokõipa mbohapy rembiasáre peteĩ ára ambuépe.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Babilonia rembiasakue oñepyrũ peteĩ mburuvicha guasu ojevy vaʼekue Tupã gotyo reheve ha opa hag̃ua peteĩ mburuvicha guasu hembiapo vaíva reheve. Ndaipóri mbaʼeve hag̃ua Biden térã Trump, pórke Daniel aranduka omboʼe haʼeha Tupã pe omoĩva mburuvichakuérape ha upéicha avei omboguejýva chupekuéra. Pe ikatúva oñemoneĩ katuete peteĩ mburuvicha demócrata térã republicano rehe, pe léi domingo tiémpope, haʼe hína peteĩ mburuvicha hembiapo vaiha. Nabucodonosor haʼe vaʼekue Babilonia; haʼe vaʼekue Babilonia tiráno, oĩvaʼekue dispuesto omombo hag̃ua tata ryepýpe mbohapy kuimbaʼe porãme. Péro ipahápe oñekonverti Daniel Jára gotyo. Ndahaʼéi upéicha pe mburuvicha paháva, Belsasar rehe. Haʼe vaʼekue peteĩ mburuvicha guasu hembiapo vai. Estados Unidos, profesíape, oñepyrũ peteĩ ovecha raʼyicha, peteĩ símbolo Cristo rehegua ha Isakrifísio yvypórape g̃uarã. Ipahápe, Estados Unidos oñeʼẽta peteĩ dragónicha. Pe ñemoambue Cristo-gui Satanás-pe ko tembiasakue rape rehe ojehechauka Nabucodonosor ha Belsasar apytépe oĩva ojoavy hag̃uére.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belsasar oñeme’ẽkuri heta oportunida oikuaa ha ojapo hag̃ua Tupã rembipota. Ha’e ohechakuaa vaʼekue itujakue Nabucodonosor oñemosẽhague yvyporakuéra atygui. Ohecha vaʼekue pe arandu pe mburuvicha guasu oñemomba’eguasu hague hese ojepe’aha chupe Upe ome’ẽva’ekue upéva. Ohecha vaʼekue pe mburuvicha guasu oñemosẽha iguýgui, ha oñemoirũha chupe ñu mymbakuéra. Péro Belsasar vy’aguasu rehe oikose ha ijeheguiete oñemomba’eguasuségui ombogue umi mbo’epy araka’eve ndovaléiriva hesarái; ha ojapo angaipa ojoguáva umi oguerúva’ekue ñeñangareko mbarete Nabucodonosor ári. Ha’e ombyai umi oportunida py’aporãme oñeme’ẽva’ekue chupe, omboykévo poru umi oportunida oguerekóva ipópe oikuaave hag̃ua pe añetegua. ‘Mbaʼépa ajapovaʼerã ajesalva hag̃ua?’ ha’e vaʼekue peteĩ porandu pe mburuvicha guasu, tuicha ramo jepe ha itavyva, ohasa hag̃uáicha mba’eveʼỹramoguáicha.” Bible Echo, 25 de abril, 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Ema’ẽke pe mburuvicha guasu Belshazzar añáme ha’e hague pe mburuvicha guasu tavy. Ha’e ohasa pe jehusga peteĩchagua itúva Nabucodonosor reheguáicha, mokõivéva jehusga ningo ojehechauka vaʼekue “pokõi ára” ramo Levítico mokõipa’ẽme. Nabucodonosor oĩ vaʼekue ñúme oikóvo mymbárõ mokõi su kuarahy rire mokõi su mokõipa ára pukukue, upéva hína pokõi ary bíblico; ha itaʼýra Belshazzar rehegua jehusga, pe ojehai vaʼekue tapia ári, ohechauka avei mokõi su kuarahy rire mokõi su mokõipa. Pe ijoavyva haʼe pe jehusga Nabucodonosor rehegua omokyreʼỹ chupe ha ojapo chugui peteĩ mburuvicha guasu arandu, ha katu Belshazzar rehegua jehusga oúva pe mburuvicha guasu tavy ári.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babilóniape mburuvicha ipahapeguarãme, imburuvicha peteĩha rehe ojehechaukaháicha mba’e techaukaháramo, og̃uahẽ kuri pe Ñangarekoha divino ñe’ẽmondo: ‘Nde, mburuvicha,... ndéve oñeñe’ẽ ko’ãva; pe rréino ojeipe’a ndehegui.’ Daniel 4:31.” Profetas y Reyes, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
Pe jehaipyre oĩva tapia ári pe mburuvicha guasu pahaguãrã rehegua hína pe enmienda peteĩha omombe’úva pe “tapia” omboja’óva tupão ha Estado, upéva pe mburuvicha pahagua itavyva ndoikuaái. Pe “siete tiempo” Levítico mokõipa poteĩme ohechauka peteĩ “ñemosarambi tavayguakuéra rehegua” ojejapóva mburuvicha yvate gotyogua rupive pe léi domingo jave. Upéva ñemosarambi hína pe tetã ñehundi oúva upe léi domingo rapykuéri. Pe tetã poteĩha oheja tesaráipe umi mbo’epy omoĩva’ekue itúva tenondegua kuéra, ha’ekuéra ohai va’ekue Constitución ani hag̃uáicha oñeñangareko añónte peteĩ tupão ivaívagui, ha avei umi mburuvicha guasu tirániko Europa-ygua kuéragui, umi ndive pe kuña ivaíva oke va’ekue. Umi túva tenondegua kuéra ohechauka umi omboykéva’ekue papado ha umi mburuvicha guasu Europa-ygua kuérape, ha’ekuéra oikuaa hag̃ua ijeheguiete rire osẽvo peteĩ ñemosarambi mil dosientos sesenta ary pukukuegua pytũmbýpe papal, umi ñangarekoha ko’ãichagua tiranía rehegua tekotevẽha ha’e pe mba’e mbytéva iconstitución pyahúpe. Ha’ekuéra va’ekue túva arandu, ha’ekuéra va’ekue ovecha ra’y-icha, ha katu ndaha’éi upéicha pe túva pahagua rehe, pórke ha’e oñe’ẽta dragón-icha. Umi Túva osẽ va’ekue peteĩ ñemosarambígüi ha pe ta’ýra oike jey peteĩ ñemosarambíme. Pe tiráno mokõivéva kásope ha’e pe papado peteĩha ha pe papado pahagua.
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
Pe símbolo ohechaukávo rehe Nabucodonosor, pe mburuvicha guasu peteĩha, ha pe mburuvicha guasu pahagua Belsasar rehe, ha’e va’ekue pe “siete tiempos” ñemosarambi Levítico veinte y seis-pe. Nabucodonosor oikove hag̃ua upe mba’e, ha Belsasar katu oguereko va’ekue ojehaíva pe murálla ári hekove paha ñe’ẽramo upe pyhareteite omano haguépe. Pe símbolo pe asta Republicana rehegua iñepyrũmbýpe ha’e va’ekue ijehekýi pe mburuvicha yvate gotyogua poguýgui, ha pe símbolo pe asta Republicana rehegua ipahápe ha’e ñembotapykuéra ojeguerúva pe mburuvicha yvate gotyoguágui. Pe léi domingo rehegua ha’e pe “upe pyhareteite” omanóva hag̃ua ramo pe sexto reino profecía bíblica-pe. Umi irundy ta’ãnga maymávape, Belsasar, Nabucodonosor, ha pe asta Republicana ñepyrũ ha paha, pe veinticinco veinte Levítico veinte y seis-gua, ha’e pe símbolo ojehechaukáva ñepyrũme ha pahápe. Upéva ohechauka pe firma Alfa ha Omega rehegua.
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
Peteĩha “marandu aravo rehegua” William Miller ojuhu vaekue hína pe mokõipa po mokõipa Lévitico 26-pe. Upéva hína pe ita peteĩha pe pyenda Jesús omoĩ vaekue Miller rembiapo rupive. Upéicha avei, upéva hína pe añetegua pyenda rehegua peteĩha ojeheja vaekue ykére Adventismo-pe ary 1863-pe. Opaite umi ita añetegua Miller rehegua oñemoĩ ramo pe pyendápe, umi añetegua ojehechauka vaekue Habacuc mokõi tabla ári, ha’éva umi kuatiahaipyre pionéro 1843 ha 1850 gua. Umi mokõi tabla ohechauka pe joaju pacto rehegua Tupã ha Itavayguakuéra hérava apytépe, péichaite umi mokõi tabla Diez Mandamiento rehegua ohechauka haguéicha pe pacto Israel yma guándi.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
Laodicea-pegua Adventísmo pahápe, oñemombo jave okápe Ñandejára jurúgui pe léi domingope, pe jehai oĩva tapia rehe hína umi mokõi ta’anga marangatu umi pionéro-gui. Ta’anga ha’ekuéra ndaikatúiva omoñe’ẽ, ndoipotái rupi oñepytyvõ pe marandu ñemomarandúgui iñepyrũmbyete guive hembiasakuepe….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
Pe apañuái viru rehegua oikova’ekue 1837-pe Estados Unidos-pe ha’e va’ekue peteĩ mba’e ojetopáva hetave mba’e rehe, oñemboguapýva peteĩ joaju rehegua umi mba’e ekonomíagui, tembiapoukapykuéra ha tembiapo ñemongu’e rehegua.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Vurúva ñeñemoĩ porã’ỹ rehegua: ary 1837 mboyvegua pukukue jave, oĩ vaekue peteĩ oñemomba’eguasúva yvy ha ñemohenda hag̃ua pirapire rehegua, oikóva peteĩ hendáicha tetã oñembotuichávo kuarahyreike gotyo rupi. Yvy rehegua ñemomba’eguasu hag̃ua, ko’ýte frontera occidental-pe, ogueru yvy repy ojupi hasýpe hag̃ua ha hetaite ojeiporuka hag̃ua pirapire.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
Krédito ndahasýva ha ñeporuka especulativa: umi banco ha institución financiera ome'ẽva'ekue heta krédito ha ñeporuka, heta jey jepe garantía suficiente'ỹre. Ko jeike ndahasýiva kréditope ombohetave pe táva especulativa ha ombohetave umi riesgo inestabilidad financiera rehegua.
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Ñembotuichave vai umi Vánko: umi vánko ombotuichave hína kuri pya’eiterei hembiapo, heta jey oguenohẽvo hetave kuatia viru (banknotes) umi vaʼekue gui oreko hag̃ua respaldo ramo metátaete (oro ha pláta). Ko jepokuaa, ojekuaáva “wildcat banking” ramo, ogueru hag̃ua peteĩ hetaiterei viru kuatia ndojejokóiva ni ndajajeroviakuaáiva oikóva circulación-pe.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Política Económica Jackson rehegua: Umi política omotenondéva presidente Andrew Jackson oguereko peteĩ tembiapo ombopy’aguasu hag̃ua pe apañuãi. Ha’e omoherakuãkuri pe Specie Circular ary 1836-pe, ojeruréva yvykuéra tetã mba’éva oñeñemu hag̃ua viru hatãme (óro ha pláta) ha ndaha’éi viru kuatia rehe. Kóva ogueru peteĩ pya’e oñemoambue hag̃ua umi kuatia-viru viruetepe, upéva omoheñóiva apañuãi viru rehegua ha banco-kuéra jeity.
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Mba’éichapa Tetãnguéra Apytepegua: pe apañuãi Estados Unidos-pe ojehecharamíma avei umi condición económica internacional rehe. Peteĩ jeguejy Reino Unido economía-pe, peteĩ ñemuha ha ñemuhaguasu iñimportánteva Estados Unidos rehegua, ogueru peteĩ sa’ive demanda umi mba’e ha exportación estadounidense rehe. Kóva katu, upéi, omboguejy umi empresa estadounidense rembiapo ha omoĩ ipo pe ñembyasy económico rehe.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Pánico ha Corrida Bancaria: Mayo 1837-pe, peteĩ aty ojehe’a va’ekue mba’evai viru rehegua, umíva apytépe banco-kuéra oity ha crédito oñembopytávo, ogueru pánico umi inversionista ha depositante-kuéra apytépe. Ko pánico omoñepyrũ peteĩ ola corrida bancaria rehegua ha peteĩ jejoko vaietereíva crédito rehe.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Ñemboguejy viru ñemyasãi rehegua: umi banco oñehundi ha crédito oñembopy’aguapy rupi, viru ñemyasãi tuichakue economía-pe oñemboguejy eterei. Ko ñemboguejy viru rehegua ombohasyvévo umi apañuãi económico ha omombypukuve pe recesión. Ko’ã mba’e oñembojoajúva ogueru peteĩ tuichaiterei ñemboguejy económico, ojehechaukáva banco ñehundi, mba’apo’ỹ, sa’ive consumidor-kuéra jeporu, ha peteĩ depresión económica tuichakue reheve.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ndajajeruréva mbaʼeve ñande pyʼaguasúvagui tenonderã rehe, ndahaʼéiramo ñanderesarái hag̃ua mbaʼéichapa Ñandejára ñanemboguata raʼe, ha hemboʼe ñane rembiasakue ohasávape.” Life Sketches, 196.