All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.
Opavave proféta ojoavy peteĩme, ha maymáva ome’ẽ testimónio hekoresakãvéva ko mundo paha rehe umi ára oikove hague rangue. Itestimónio ojeporu va’erã pe período profético pe tiempo de sellamiento rehegua umi ciento cuarenta y cuatro mil rehe, upépe niko oiko opa visión rembiapo. Isaías, capítulo seis-pe, pe visión rupi oñeme’ẽ chupe ohecha hag̃ua pe Lugar Santísimo, pe período pe tiempo de sellamiento umi ciento cuarenta y cuatro mil rehegua aja, upépe ohecha Tupã mimbipa. Jaikuaa upéva oiko hague 11 de septiembre de 2001 rire, pórke ohendu umi ánhelpe versículo mbohapyhápe, ha’ekuéra omombe’u hague upe jave ko yvy henyhẽmaha Iglóriagui.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
«Tupã omondo hag̃uáicha Isaíaspe peteĩ marandu Ipuévlope g̃uarã, raẽvete opermiti profétape omaña hag̃ua visión-pe pe Santo de los Santos-pe pe santuario ryepýpe. Oñepyrũ hag̃uáicha, pe okẽ ha pe ao ryepypegua templo-gua haete voi oñemopu’ã térã oñemboguejýva’ekue, ha ojeheja chupe omaña hag̃ua hyepýpe, pe Santo de los Santos-pe, upépe jepe proféta py ndaikatúi oike. Ojekuaa henondépe peteĩ visión Jehová oguapýva peteĩ tróno yvate ha yvateve hag̃uáicha, ha Igloria rembe’y omyenyhẽ pe templo. Pe tróno jerére oĩ vaekue serafín, ñangarekohaicha pe Mburuvicha Guasu rehe, ha ha’ekuéra omimbipa pe gloria ijerére guive. Ipurahéi ñemomba’eguasu rehegua osapukáivo pypuku hag̃uáicha ñemomba’e guasúpe, pe okẽ yvyra guasu ryru oñemongu’e, ku yvyryrýicha omokyre’ỹva’ekue. Kuña’ẽme’ẽ ndojeguerekóiva angaipa ky’águi, ko’ã ánhel omosẽ hikuái Tupã ñemomba’eguasu. “Marangatu, marangatu, marangatu, hína Ñandejára ehérsito-kuéra Jára”, he’i hikuái; “opa yvy henyhẽ Heglóriagehe.” [Ehecha Isaías 6:1–8.]»
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.
“Umi serafín kuéra pe tróno jerére oĩ henyhẽtereígui kyhyje marangatúpe ohechávo Ñandejára mimbipa, upévare ni peteĩ sapyʼami ndomaʼéi ijehekuéra rehe ñemombaʼeguasúpe. Iporopurahéi haʼe pe Ñandejára de los ejércitospe g̃uarã. Haʼekuéra omaʼẽvo tenonderã gotyo, opa yvy henyhẽtaha Hembigueroviapýgui, pe purahéi ipuʼakapáva oñehendu peteĩgui ambuépe ñeʼẽjoja porãme: ‘Santo, santo, santo, haʼe pe Ñandejára de los ejércitos.’ Haʼekuéra oñeñandu porãmbaitéma omombaʼeguasúvo Ñandejárape; opytávo Hovake, hiʼariguápe pe hory porã omoneĩva, ndoipotavéi mbaʼeve ambue. Oguerahávo Taʼãnga, ojapóvo Heʼíva, ha omombaʼeguasúvo chupe, oguahẽ hikuái ijehupytyrã yvatevévape.” Gospel Workers, 21.
In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.
Oĩva hag̃ua Isaías ndive, proféta Ezequiel-pe avei oñeme’ẽ ohecha hag̃ua pe Tenda Marangatúvaite ryepýpe. Ezequiel visión oñepyrũ kuri capítulo peteĩpe, versíkulo peteĩme.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ko'ág̃a ojehu umi mbohapypa aryhápe, irundýha jasýpe, poha ára jasýgui, che aime jave umi ñembiguái apytépe ysyry Quebar rembe'ýre, umi yvága ojepe'a, ha ahecha Tupã visiónkuéra. Ezequiel 1:1.
His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.
Ima’ẽhẽ omyasãi hag̃ua kapítulo-kuérape, ha kóva haʼe peteĩ jeyve pe ima’ẽhẽte voi oĩva kapítulo ocho ha nueve-pe, upépe oñemombeʼúva pe sellado umi cien cuarenta y cuatro mil rehegua. Jaikuaa kóva iñeʼẽtestimonio porã ha hesakã rupive.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Ha ojehu peteĩha ary poteĩhápe, jasy poteĩhápe, upe jasýpe ára poha, che aguapy aja che rógape, ha Judá kuimba’e guasu kuéra oguapy che renondépe, upépe Tupã Ñandejára po oguejy che ári. Upérõ ama’ẽ, ha péina peteĩ ta’anga ojoguáva tata rehegua: iku’a guýgotyo ojekuaa tata; ha iku’a yvate gotyo ojekuaa hendyha, ámbar joguaha. Ha omosẽ peteĩ po joguaha, ha chemopẽ che akãrague peteĩ mechón rehe; ha pe espíritu chehupi yvy ha yvága mbytépe, ha chemoguahẽ Tupã visión kuérape Jerusalénpe, pe okẽ hyepypegua oĩva yvate gotyo rovake peve; upépe oĩ pe ta’anga apyka ombopochýva ñembopochy. Ha péina, upépe oĩ Israel Jára Tupã mimbipa, pe visión che ahecha vaʼekue ñúme he’iháicha. Ezequiel 8:1–4.
The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.
Pe visión capítulos ocho ha nueve pegua, omombe’úva mokõi aty oñemoheñóiva pe sélado aja umi cien cuarenta y cuatro mil rehe, va’ekue, “pe visión-icha” Ezequiel ohechahaguéicha “ñu rupi.” Pe visión ha’e ohechava’ekue ñu rupi oñemombe’u hag̃ua capítulo mbohapy-pe.
And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.
Ha Ñandejára po oĩ che ári upépe; ha he’i chéve: Epu’ã, esẽ pe ñu guasúpe, ha upépe añe’ẽta ndéve. Upéi che apu’ã ha asẽ pe ñu guasúpe; ha péina, Ñandejára mimbipa oĩ upépe, pe mimbipa peteĩchaite pe ahechava’ekue ysyry Québar ykére; ha ha’a che rovayvýpe. Ezequiel 3:22, 23.
Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.
Ezequiel pe rréllano rehegua visión ha’e va’ekue pe “gloria” Ezequiel “ohecha va’ekue ysyry Quebar ykére”, ha upéva hína pe visión capítulo peteĩ, versículo peteĩme. Pe visión oñemoĩ hag̃ua sella capítulo nueve-pe, ha pe visión pe “rréllano” rehegua, ndaha’éi mba’e ambuéva sino pe visión ysyry Quebar rehegua ñembosako’i hag̃ua mante. Ha’e va’ekue peteĩ visión Tupã gloria rehegua pe Tenda Marangatúva Marangatúvévape, umi cien cuarenta y cuatro mil oñemoĩ jave sella, Isaías visión-ichaite avei. Isaías visión omombe’u va’ekue Tupã rembiapo omopu’ã hag̃ua mensahéro kuérape pe tiempo de sellado jave, ha capítulo mokõi ha mbohapy-pe, Ezequiel omombe’u upe tembiapoete heta detalleve Isaías-gui, ohechaukágui peteĩ mensahéro ogueraha va’erãha peteĩ mensáhe Adventismo Laodicense-pe; ha ikatu hag̃uáicha ontende pe mensáhe ogueraha va’erã umi tavayguakuéra pu’akápe oñemoĩva ha ojeheja hag̃uápe, Ezequiel oñemandu’a hag̃ua oñekomanda chupe ho’u hag̃ua pe michĩva kuatiañe’ẽ, oĩ va’ekue pe ánhel pópe oguejy jave 11 de septiembre de 2001-pe.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.
Ha’e he’i chéve: Ta’ýra yvypóra, ekaru pe rejuhúva; ekaru ko kuatia oñembohérava rollo, ha tereho eñe’ẽ Israel róga-pe. Upévare aipe’a che juru, ha ha’e omongaru chéve upe kuatia rollo. Ha he’i chéve: Ta’ýra yvypóra, embokaru nde ryepýpe, ha emyenyhẽ nde py’a ko kuatia rollo ame’ẽva ndéve. Upéi akaru chugui; ha che jurupe he’ẽ eícha. Ha he’i chéve: Ta’ýra yvypóra, tereho, eho Israel róga rendápe, ha eñe’ẽ chupekuéra che ñe’ẽ reheve. Nde ningo nderejehechaukapýi peteĩ tetã ñe’ẽ ambuéva ha iñe’ẽ hasýva rendápe, síno Israel róga rendápe; ndaha’éi heta tetã ñe’ẽ ambuéva ha iñe’ẽ hasýva rendápe, umi ñe’ẽ nde ndaikatumo’ãi reikũmby. Añetehápe, amondo rire ndéve chupekuéra, ha’ekuéra ne rendumi va’erãmo’ã. Israel róga katu nohendusemo’ãi ndéve; ndojapóséi rupi avei chéve. Opavave Israel róga niko hova atã ha ikorasõ hatã. Péina, ajapo nde rova mbarete hag̃ua hovakuéra rovái, ha nde renondépe mbarete hag̃ua hova renondépe. Ita hatãvéva hũicha ajapo nde renonde; ani rekyhyje chuguikuéra, ani avei reñemondýi hovakuéra rehe, jepevérõ ha’ekuéra peteĩ ñemoĩ hag̃ua róga. Ezequiel 3:1–9.
A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.
Peteĩ gentíl Biblia-pe ha’e peteĩ pytagua, ha peteĩ pytagua oñe’ẽ ñe’ẽ iñambuévape. Ezequielpe oñemondo vaekue Israel róga ko’ãgagua rendápe, ha upéva, pe sellamiento ára-pe, ha’e pe iglesia Adventista del Séptimo Día Laodiceagua, ojehejáva ohasávo. Pe marandu pe sellamiento ára jave umi ciento cuarenta y cuatro mil rehegua ningo oñeme’ẽ Tupã iglésiape g̃uarã, ha upéva raẽ oñehusga; ha upéi, pe ley dominical oúta hag̃uáicha hi’aguĩvape, Apocalipsis kapítulo dieciocho ñe’ẽ mokõiha ohenói Tupã aty gentíl osẽ hag̃ua Babiloniágui. Isaías, kapítulo seis-pe, ohechauka hag̃ua umi omoneĩva pe ñehenói oñemondo hag̃ua pe óga pu’akajáva rendápe pe marandu Laodiceagua reheve, oñemomarandúma voi chupekuéra ha’ehague peteĩ tetã ohecháramo jepe ndohesakãiva, ha ohendúramo jepe ndoikuaapáiva. Isaías omoĩ kuatiáre upe tekombo’eete Jesús ojepurúva’ekue Isaías, kapítulo seis-gui, ombojoja haguépe upe mba’eitépe umi judío iñakãhatãva ojehejáva ohasávo Cristo rembiasakue jave.
In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.
Pe capítulo doce-pe, Ezequiel avei oipuru umi ñe’ẽmbojoaju peteĩchaitéva; upévare, omohenda hag̃ua hekopete capítulo doce pe tiempo de sellamiento-pe umi ciento cuarenta y cuatro mil rehegua.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Upéi avei ou chéve Jehová ñe’ẽ, he’ívo: Yvypóra ra’y, nde reikove peteĩ óga pu’akareíva mbytépe, ha’ekuéra oguereko tesa ohecha hag̃ua, ha ndohechái; oguereko apysa ohendu hag̃ua, ha nohendúi; pórke ha’ekuéra hína peteĩ óga pu’akareíva. Ezequiel 12:1, 2.
Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.
Ezequiel, capítulo doce, ohechauka pe tiempo oñembyatyha sello rehegua umi cien cuarenta y cuatro mil-pe, ha upéicha ojapóvo ombohovái pe marandu japu ama pahague rehegua oñeme’ẽva umi ka’u Efraín-gua rupi, umi oguerekóva mburuvicha guasu pe pueblo Jerusalén-pe, umi ka’u ndaikatúiva omoñe’ẽ pe kuatiañe’ẽ oñembotýva sello rehe. Imarandu japu ama pahague rehegua oñemopyenda omoĩvo mombyryeterei tenonderãme umi visión profética Ñandejára Ñe’ẽ rehegua.
In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.
Umi versíkulo mbohapy guive pápapy porundy peve, Ezequiel ojejapo hag̃ua peteĩ ta’ãngamýi ohechaukáva Tupã retãygua oikeha Babilonia pe ñembyaty hag̃uápe. Pe ñembyaty Babilonia-pe ohechauka pe léi domingo hi’aguĩma hag̃uápe, ha upéi umi versíkulo paapy porundy guive mokõipa peve, ha’e ohechauka pe ñembyahýi oúva umi táva ñehundi reheve, oñepyrũva pe aravo pe yvy ryryi guasu guive, upéva hína pe léi domingo hi’aguĩma hag̃uápe. Upe jave guasu mbyaikue aja, tekove ñaime hag̃ua ñu rupi oguerúva jehovasa upépe ojehechauka, ha upéi, umi versíkulo mokõipa peteĩ guive mokõipa poapy peve, jaguereko pe pasáhe ojehechakuaa vaekue añeteguáva ko árape ramo historia Millerita-pe. Pe pasáhe oñecita ñe’ẽrire ha ñe’ẽrire The Great Controversy-pe, pe ñe’ẽmondohápe oñemombe’uháicha historia Millerita upe lívrope.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Ha Ñandejára ñe'ẽ ou chéve, he'ívo: Yvypóra ra'y, mba'épa upe ñe'ẽnga peiporúva Israel retãme, pejeha: Ohasa are umi ára, ha opa visión opyta mba'eve hag̃uáicha? Upévare ere chupekuéra: Péicha he'i Ñandejára Tupã; Ajapóta ko ñe'ẽnga opa hag̃ua, ha ndojeporumo'ãvéi Israel-pe ñe'ẽnga ramo; ha katu ere chupekuéra: Hi'aguĩma umi ára, ha opa visión ñemohu'ã. Anígui oĩvéi visión rei, térã adivinación mbotavy Israel róga apytépe. Che hína Ñandejára; añe'ẽta, ha pe ñe'ẽ che ha'étava oñekumplíta; ndohasamo'ãvéima are hag̃uáicha; pende árape voi, peẽ kuéra pe óga pu'akare'ỹ, ha'éta pe ñe'ẽ ha ajapóta, he'i Ñandejára Tupã. Jey Ñandejára ñe'ẽ ou chéve, he'ívo: Yvypóra ra'y, ehecha, umi Israel róga gua he'i: Pe visión ha'e ohecháva niko heta ára rire guarã, ha'e oporoprofetisa umi ára mombyryetereíva rehe. Upévare ere chupekuéra: Péicha he'i Ñandejára Tupã; Ndaipukuvehápe che ñe'ẽnguéra mba'eve hag̃uáicha, ha katu pe ñe'ẽ che ha'éma oñekumplíta, he'i Ñandejára Tupã. Ezequiel 12:21–28.
The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”
Pe marandu japu ama’ẽ pyahu rehegua, oñepresentáva pe sellado árape umi cien cuarenta y cuatro mil rehegua, he’i: “umi ára ipuku, ha opa visión ndojeporúi.” Añetehápe, ¿ndajíri piko umi mensajero ojehechaukáva Moisés, Elías, Ezequiel, Isaías ha Juan rupive ojavy hague iñepredicciónpe 18 de julio de 2020? Pe mensaje pe Adventista Laodiceagua upérõ he’i: “pe visión ohecháva niko heta ára rire guarã, ha he profetisa umi tiempo mombyryetéva rehe.” Pe tembiasakuepe ndaha’éi añoite opa visión oikótava añeteguápe, ha katu pe mensajero he’iva’erã pe óga okañývape Israel moderno rehegua: “Péicha he’i Ñandejára Yára”, “Che ajapóta” pe “ñe’ẽnga” japu rehegua Adventismo Laodiceagua “opa hag̃ua.” Eje’e chupekuéra: “Umi ára og̃uahẽma, ha opa visión rembiapo.” “Ndojeprolongamo’ãvéima ni peteĩ che ñe’ẽ; pe ñe’ẽ che ha’éva katu ojejapóta, he’i Ñandejára Yára.”
The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.
Pe marandu Laodicéape guaré oikotevẽ pe marandu ohechauka hag̃ua hi’aguĩmaha umi ára opavave visión rembiapo oikóta hag̃ua, ha umi ára hína pe tiempo oñembysýiha umi cien cuarenta y cuatro mil. Pe punto esencial ndovaléiriva ojeheja rei hag̃ua pe pasáhepe ha’e Ñandejára voi he’iha umi “árape”, ohechaukáva pe período tiempo del sellamiento, ojapótaha Laodicéa adventismo rehegua “visión vano”, iñ “adivinación mbotavy porãva”, ha iproverbio “japu” opávo. Ñandejára omoĩ opa hag̃ua iñapýra peve pe marandu japu lluvia tardía rehegua pe léi domingo pya’e oútava mboyve, pórke omoĩ opa hag̃ua umi ára ha’e oñe’ẽhínahápe. Ha’e omoĩ opa hag̃ua, omboaje hag̃ua pe marandu añeteguáva lluvia tardía rehegua, omopu’ã aja umi ojeporavóva oiko hag̃ua pe estandarte ramo pe léi domingo pya’e oútavape g̃uarã. Umi ojeporavóva oñembysýi pe “terremoto” mboyve.
The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.
Ambue tape Ha ojapo hag̃ua opa hag̃ua pe ñe’ẽnga rei marandúpe pe ama paha japu rehegua, ha’e hína Ñandejára juicio kuéra oguahẽ rupi, inesperádo ha ñemombaretevéva, oguahẽva peteĩ mba’e tuichaiteicha oñemondo hag̃ua pytũmby ra’y kuérape; ha katu umi juicio kuéra oike voi pe marandu rehegua tesape ra’y kuéra oikótava hína opredise. Pe tembiasakue ko’ág̃a jahasáva oike hag̃uáicha, oñembohovái hag̃uáicha Ñandejára juicio kuéra rehe. Umi juicio kuéra oñerrepresenta jey jey Ñandejára Ñe’ẽme, ha pe tiempo ñemohu’ã hag̃ua pe sellado, oñepyrũva’ekue 11 de septiembre de 2001-pe, ha’e pe tenda opaite visión, oikehápe avei umi visión Ñandejára juicio kuéra rehegua, oguahẽva’erãháme; Ñandejára Ñe’ẽ ningo araka’eve ndojavyi.
In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.
Artíkulo-kuéra mboyveguápe rohechauka vaʼekue Daniel arandukápe mbohapy kapítulo peteĩha guive mbohapyha peve ohechauka hag̃ua mbohapy ánhel marandu Apocalipsis kapítulo catorcepegua. Kapítulo mokoĩha haʼe pe mokõiha ánhel marandu, ha upévare haʼe peteĩ taʼanga pe mokõiha jehechaporãrã rehegua pe sellado ára pukukue jave. Pe peteĩha jehechaporãrã vaʼekue kapítulo peteĩha, ha upéva vaʼekue tembiʼu rehegua jehechaporãrã, peteĩ tapicha oiporavóta hag̃ua tembiʼu yvagapegua térã Babilonia rembiʼu. Kapítulo mokoĩha ojehechauka vaʼekue pe añetegua ñemiguáva rupive Nabucodonosor képe pe taʼanga mymbaguasu-kuéra rehegua, umíva niko reino-kuéra.
Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.
Daniel mokõiha ohechauka umi mymba ra'ãnga jeha'ã oikótava selado aja umi cien cuarenta y cuatro mil rehe, ha oguereko peteĩ ñentendepy kañymby, Nebucodonosor ndaikatúigui imandu'a pe sueño rehe. Ohechauka peteĩ añetegua kañymby ojeipe'áva umi cien cuarenta y cuatro mil rembiasakuepe, ha avei peteĩ añetegua kañymby umi mburuvichakuéra rehegua profecía bíblica-pegua ojehechaukáva pe ta'ãngápe. Upéva ha'eva'ekue peteĩ jeha'ã tekove térã mano rehegua Daniel ha umi mbohapy iporãitévape g̃uarã, ha avei umi arandu caldeokuérape g̃uarã ho'úvape Babilonia rembi'u.
Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.
Ellen White ohechauka kuri pe mymba ra’ãnga oñemoheñóitaha “pe gracia paha oñemboty mboyve, ha’égui pe prueba guasu Tupã tavayguakuérape ĝuarã, upévape ojedecidítagui hikuái peve hag̃ua hekove opave’ỹva.” Nabucodonosor kerapyre kañymby ogueroviauka upe prueba. Pe añetegua kañymby pe ta’ãngáre, ojehechaukáva ko’ã ára, opa visión rembiapo ndopytavéima hag̃ua oñembotavýpe, ha’e hína Jesús, Alfa ha Omega ramo, ojekuaaukáva umi ñe’ẽpy ha ñe’ẽpaha rupi umi mburuvicha guasu Biblia profecíape oñe’ẽvare, pe mymba poapyha hague umi siete-gui.
The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.
Pe ñaña mymbaku Añe’ẽme’ẽ rehegua kapítulo diecisiete-gua, upéva ha’éva umi siete-gua apytégui, ha’e pe pu’aka papal ojevyjeyva’ekue yvy guasu trónope, ha pe temimimby pypuku kañymbykue oñemombe’úva ha’e kóva: Estados Unidos omoheñóivo ta’anga pe mymbaku rehegua ko tetãme, upéicha avei ohechaukáta pe mba’e ojehúva pe ochoha rehegua, ha’éva umi siete-gua apytégui. Pe sexto presidente ára paha guive ary 1989 guive, ha’éva pe presidente rico omýiva’ekue opavave dragón retãmegua, oreko va’ekue peteĩ herida política oporojukáva umi globalista progresista, woke ha liberal pópe ary 2020-pe, upe ára pe akãratĩ republicano ojejuka ramo guare tape rupi pe mymbaku ateo Añe’ẽme’ẽ rehegua kapítulo once-gua rupive.
At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.
Upe jave, pe tercer ánhel rembiapo oguereko peteĩ ñembyai omanóva 18 jasypokõi ary 2020-pe, pe mymba ateo Apocalipsis capítulo once-gua pópe. Upéva rembiapo ojejapo vaʼekue Adventista del Séptimo Día Laodiceagua reheve, ha ary 2023-pe pe rembiapo oñemopuʼãjey Filadelfiagua pe tercer ánhel rembiapóramo. Mokõivéva hatĩ ojejuka vaʼekue ary 2020-pe, ha mokõivéva hatĩ opuʼãjey mbohapy ára ha mbyte simbóliko rire. Pe mymba raʼanga polítikagui ñemoheñói oguereko Iglesia ha Estado joaju Estados Unidos-pe, ha pe mymba ojapóva hikuái taʼanga ipahápe ára-pe haʼe pe mymba poapyha, oúva umi siete-gui. Oñemoheñóiramo pe mymba raʼanga Estados Unidos-pe, oguerekóta upe profético tekomeʼẽete pe mymba poapyha Roma-gua rehegua.
When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.
Pe ta’ãngamýi pe mymba ñarõgui rehegua ñeha’ã oñemoañetévo pe akãratĩ protestánte añeteguáre, umi oikuaáva umi añetegua maranduhára rehegua ojoajúva pe ta’ãnga mymba ñarõgui rehegua ñemoheñóire mokõivete akãratĩ pe mymba yvy arigua rehegua, oñembyasýta tapiaite guarã Cristo ra’ãngápe. Umi kuñataĩ ka’iguáva omoneĩva’ekue pe jehechapyre rei ha mbotavyha, omopyendáta pe ta’ãnga mymba ñarõgui rehegua tapiaite guarã.
“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.
“Kóva mba’e pe proféta Ezequiel ohechava’ekue, iporandu ha ojehecharamóva renondépe ojehechaukárõ guare ta’ãnga’ỹrãkuéra oikuaaukáva peteĩ Pu’aka oguerekóva poguýpe yvy arigua mburuvichakuéra rembiapo. Rruéda kuéra ojoasáva ojuehe oñemongu’e irundy tekove oikovéva rupive. Opavave ko’ãva ári yvate ‘oĩ peteĩ guapyha ra’ãnga, ojehechaukaháicha zafíroicha; ha pe guapyha ra’ãnga ári oguapy peteĩ ra’ãnga kuimba’e rete joguahaicha guáicha.’ Ezequiel 1:26, RSV.
“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Umi rueda-kuéra, hasýva oñentende hag̃ua ha peteĩ jehecharamo guive ojehecha vaicha opavave oñembyai hag̃uáicha, omýi peteĩ armonía perfecta-pe. Yvagapegua tekove-kuéra omomýi umi rueda-kuérape. Umi mba’e oikóva yvypóra apytépe, hasýva ha ijetu’úva, oĩ Tupã poguýpe. Tetãnguéra ñorairõ ha sarambi mbytépe, pe oguapýva querubín ári gueteri omotenonde ko yvy rembiapo-kuéra. Káda tetãme ha káda tapichápe Tupã ome’ẽ peteĩ tenda Iplan tuichaitévape. Ko árape kuimba’e ha tetãnguéra ijehegui voi oiporavóvo odecidi hína hikuái imoirũrã, ha Tupã oisãmbyhy opa mba’e Ikatupyry hag̃ua Irembipota.”
“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.
“Umi profesía pe gran YO SOY ome’ẽva’ekue Iñe’ẽme ohechauka ñandéve moõpa jajuhu ñaimévo umi ára pukukue rape ñemotenondépe. Opa mba’e profesía he’i va’ekue ko’ag̃aite peve ojehapykueho porãma tembiasakue roguekuéra rehe, ha opa mba’e oúta gueteri oñekumplíta hekópe.”
“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Umi ára rehegua techaukaha kuéra oikuaauka ñande roñembo’yha umi mbaʼe guasu ha marangatuete oikótavape oñepyrũ hag̃uáicha. Opa mbaʼe ñande yvy ape ári oĩ ñemyakãhatãme. Pe Salvador omombeʼu yma guive umi mbaʼe oikótava Itúva ou mboyve: ‘Pehendúta ñorairõ ha ñorairõ rehegua herakuã…. Tetã opuʼãta tetã rehe, ha mburuvicha guasu retã opuʼãta ambue mburuvicha guasu retã rehe: ha oĩta ñembyahýi, mbaʼasy vai, ha yvyryrýi heta hendápe.’ Mateo 24:6, 7. Mburuvicha kuéra ha tetã rembiapokue ruvicha kuéra ohechakuaa peteĩ mbaʼe tuicha ha peteĩchagua hag̃uáicha oikótamaha—ko yvy ape ári oĩha peteĩ apañuãi tuichaitereíva rembeʼýpe.”
“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.
“La Biblia, ha la Biblia añoite, ome’ẽ peteĩ visión añeteguáva umi mba’e oikómava rehe, oitymáva voi iñangue tenonderã, ha hi’aguĩha ryrýi omoingo yvy tuicha ñemondýipe ha kuimba’e kuéra korasõ ikangy hag̃ua kyhyjégui. ‘Pema’ẽ, Ñandejára ohundíta yvy ha omoĩta chugui tenda nandi, ombojerévo iñapỹmbe ha omosarambíta ipype oikóva kuérape.’ ‘Pórke ha’ekuéra omboyke umi léi, ombyai umi estatúto, ha oity pe ñe’ẽme’ẽ opa árape guarã. Upévare peteĩ maldición ho’upa yvy, ha ipype oikóva kuéra ohasa asy iñangaipágui.’ Isaías 24:1, 5, 6, RSV.
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.
“‘Aichéte! pe ára guasu niko upéva, ndaipórihaichagua ambue: ha’e hína avei Jacob jejopy vai ára; hákatu oñesalváta chugui.’ Jeremías 30:7.”
“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.
“‘Rejapo nde rógaramo Ñandejára, ha’e va’ekue che refugio, pe Yvateguasuvéva; ndaipóri va’erã mba’e vai oguahẽva ndéve, ni mba’asy ojaikuaava’erã ne róga rehe.’ Salmo 91:9, 10.
“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.
“Tupã ndohejamo’ãi Itupaope ijehasa asyvéva aravópe. Ha’e opromete pe ñepysyrõ. Iñesãmbyhyrã rape ypykuekuéra oñemomba’eguasúta opavavéva rupive kuarahy guýpe.” Historical Sketches 277–279.
The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.
Pe “jeporeka ojoeheguáva umi mba’e oikóva yvyporakuéra apytépe” ha’e upe ojehechauka va’ekue umi rueda ojoasáva ambue rueda rehe Ezequiel visiónpe pe Tenda Santísimo pegua, pe sellado ára jave. Umi mba’e oikóva oĩ Tupã poguýpe, pórke umi mba’e oikóva hína opaite visión Tupã Ñe’ẽme oĩva ñembyaty, ha umi visión ojuhu hikuái ipahaitépe ha hekopete pe sellado ára jave. Oĩ peteĩ “tyapu” ohechauka hag̃ua “peteĩ kriz tuichaitereíva” rehe, upe “mundo oĩma hi’aguĩetereípe” ohechakuaa hag̃uáicha. Upe “tyapu” ojapo “yvy oryrýi” ha “kuimba’ekuéra korasõ ikangy hag̃ua okyhyjégui.” Mokõivéva, yvy ryrýi ha kuimba’ekuéra korasõ kangy okyhyjégui, ha’e umi símbolo pe séptimo ha pahagua Trompéta ryapu rehegua, upéva hína pe mbohapyha aña’ẽ.
The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?
Tetãnguéra pochy Islam rehe, mbohapyha ñembyasýpe, ha’e peteĩ kuña imemby hag̃ua hasývaicha; upéicha rupi ohechauka peteĩ apañuãi okakuaa ha ojupive ohóvo. Umi apañuãi ojupíva oñepyrũkuri 11 jasyporundy 2001-pe; ha 7 jasypa 2023-pe, oguahẽ ambue hasyetevéva imemby hag̃ua guare, ha Tupã Ñe’ẽ araka’eve ndojeavyi rupi, pe ambue mba’asy imemby hag̃uáicha og̃uahẽta pya’eterei, ha itevaivéta gueteri. ¿Reiko gueteri peteĩ távape?
We will continue this study in the next article.
Rojapytáta ko estudio artículo oúvape.
“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.
“Profétape guarã pe rueda ryepýpe oĩva ambue rueda, ha umi tekove oikovéva ojehechaukáva hendivekuéra, opa mba’eichaite ojehecha chupe ipohýi ha ndaikatúiva oñemyesakã. Péro Arandu Infinito po ojehecha umi rueda apytépe, ha hekove rembiapo rupi osẽ tekojoja perfecto. Káda rueda, Tupã po omboguatáva, omba’apo joaju porãite opaite ambue rueda ndive. Cheahechauka jeyma avei umi tembiporu yvypóra ikatuha oheka hetaiterei pu’aka ha oñeha’ã ojoko hag̃ua tembiapo ijehegui. Ha’ekuéra oheja Tupã Ñandejárape, Pe Mba’apohára Mbaretévape, hetaiterei okápe umi imétodo ha ipláno-gui, ha ndoguerekóiri hese jerovia opa mba’épe tembiapo ñemotenondéva rehegua. Avave ani sapy’ami jepe oñemoĩ ijapytepekuéra oimo’ãvo ikatuha omboguata umi mba’e oúva pe Che Hína Guasúgui. Tupã, Iñangarekópe, ombosako’i peteĩ tape ikatu hag̃uáicha tembiapo ojejapo yvypóra rembiporu rupive. Upévare káda kuimba’e tañembo’y hembiaporã rendápe, ojapo hag̃ua hóga pehẽ ko ára guarã, ha toikuaa Tupãha imbo’ehára.” Testimonies, volume 9, 259.