The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.
Tata ñemboty ára umi cien cuarenta y cuatro milgua-pe g̃uarã, 11 de septiembre de 2001 guive pe ley dominical pya’éte oútava Estados Unidos-pe peve, ha’e pe tiempo profético oñemoañetehápe opaite visión Ñandejára Ñe’ẽmegua umi ára pahápe.
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. Ezekiel 12:23.
Upévare ere chupekuéra: Péicha he’i Ñandejára Tupã; ajapóta ko ñe’ẽnga opa hag̃ua, ha ndaiporivéima oiporúta hikuái ñe’ẽngáramo Israel-pe; ha ere chupekuéra: Hi’aguĩma ára, ha opaite visión oñemoañetévo. Ezequiel 12:23.
In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.
Upe líniape, pe mbohapyha ánhel og̃uahẽ jey, ha upéicha ojegueraha hag̃ua ta’ãngaicha pe mbohapyha ánhel og̃uahẽhague 22 jasypa 1844-pe, pe ñepu’ã 1863 peve. Pe ñepu’ã 1863-pe ojehechauka va’ekue yma guaréicha Israel ñepu’ã peteĩha Kadesh-pe, ha upévare ojehechauka opaite tembiasakue Mar Pytã ohasa guive pe ñepu’ã peteĩha Kadesh peve. Pe ñepu’ã peteĩha Kadesh-pe ojapo hag̃ua ta’ãnga pe ñepu’ã mokõiha Kadesh-pe, ha upéicha pe línia Aarón omanóva guive pe ñepu’ã mokõiha Kadesh peve oñembopyahu jey pe línia sellamiento-pe.
It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.
Ojerejere jey oiko umi Millerita rembiasakuepe, 1840 guive 1844 peve, upéva oñemombeʼúva Cristo ñemongarai guive kurusúpe peve rupi; ha upéva avei ohechauka kurusu rembiasakue Esteban jejapípe itápe peve. Tysýi ári tysýi, káda peteĩ umi maranduhára yma guaréva oñeʼẽ ko aravo rehe hetave umi ára haʼekuéra oiko haguegui.
“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 yma guare maranduhára kuéra oñe’ẽ vaʼekue saʼive ijatiʼarã tee hag̃ua, ha hetave ñandéve g̃uarã; upévare iñemarandu hag̃ua oĩ mbarete ñandéve g̃uarã. ‘Koʼã mbaʼe opavave ojehu chupekuéra techapyrãrã; ha ojehai ñane ñeʼẽmondorã, ñande ári oguahẽmava arapaha paha.’ 1 Corintios 10:11. ‘Ndahaʼéi hag̃ua ijehegui kuérape guarã, síno ñandéve guarã haʼekuéra ombaʼapo vaʼekue umi mbaʼépe, koʼág̃a oñemombeʼúva peẽme umi opredikáva peẽme evangelio Espíritu Santo yvágagui oñembou vaʼekue reheve; umi mbaʼe umi ánhel kuéra jepe hiʼãiterei omaña hag̃ua hese.’ 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.
“La Biblia ombyaty ha oñongatu oñondivepa hepykue ko generación paha rã. Opa umi mba’e guasu ha umi tembiapo solemne historia del Antiguo Testamento pegua oiko va’ekue, ha oĩ hína oñembopyahu jey tupaópe ko’ã ára pahápe.” Selected Messages, book 3, 338, 339.
The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.
Pe “última generación” ha’e pe generación ojeporavóva Pedro rehegua, ha upéva hína umi cien cuarenta y cuatro mil, ha ha’ekuéra ojeporavo 11 de septiembre de 2001 guive pe léi dominical og̃uahẽ hag̃ua pya’e peve, upépe upéi oñemopu’ã hag̃ua kuéra peteĩ poyvi ramo. “Maymáva”, ndaha’éi algunos, síno “maymáva umi mba’e guasu oikóva ha umi tembiapo solemne” Ñandejára Ñe’ẽme, “ojejapo jey hína” pe “última generación”-pe pe “iglesia”-gui umi “ára pahápe”gua. Pe línea del sellamiento-pe, opaite umi lívro Bíbliajegua ojoaju ha opaha.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Pe Apocalípsispe opaite lívrokuéra la Bibliapegua oñembojoaju ha opa. Ko’ápe oĩ pe myenyhẽmba Daniel aranduka rehegua. Peteĩva ha’e peteĩ profesía; ambue katu peteĩ revelasión. Pe aranduka oñembotysýiva ndaha’éi Apocalípsis, síno upe pehẽngue Daniel profesía rehegua oñe’ẽva ára paháre. Pe ánhel he’i kuri: ‘Ha nde, Daniel, emboty umi ñe’ẽ, ha emoĩ sello pe arandukáre, ipahaitépe peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.
Pe “porción de la profecía de Daniel concerniente a los últimos días”, que fue desellada, son las visiones dadas a Daniel junto a los dos grandes ríos de Sinar, el Ulai y el Hiddekel. Esas visiones representan Daniel capítulo ocho, versículos trece y catorce, y el capítulo once, versículos cuarenta al cuarenta y cinco. El tiempo del sellamiento de los ciento cuarenta y cuatro mil es la historia en la cual Cristo, como Sumo Sacerdote celestial, sella eternamente a los escogidos de la generación final dentro de una relación compuesta de lo divino y lo humano. El versículo cuarenta de Daniel once identifica la relación del dragón, de la bestia y del falso profeta, quienes juntos están ahora conduciendo al mundo al Armagedón, según se representa en la historia del cuerno del Republicanismo sobre la bestia de la tierra, que gobierna como el sexto reino de la profecía bíblica durante la historia del versículo cuarenta. El versículo cuarenta también identifica la separación de los sabios y los insensatos que define la historia del cuerno del Protestantismo en esa misma historia, comenzando en 1798 hasta la pronta ley dominical.
All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.
Opavave umi “opaiteva Bíblia aranduka” “ojoaju ha opa” Apocalipsis arandukápe, ha upe ojoajúvo, Apocalipsis aranduka “ombojoaju hag̃ua iporãite” Daniel arandúkape, ha pe ñe’ẽ “ombojoaju hag̃ua iporãite” he’ise ogueru hag̃ua mbytépe tekoaguĩ. Umi cien cuarenta y cuatro mil ñembyasýpe, ojehechaukaháicha Apocalipsis arandúkap e, Daniel marandu’ẽnguéry ipaha ára peguápe ojeipe’áma va’ekue ogueru hag̃ua tekoaguĩ, oñembojoajúvo hikuái línea ári línea, tembiasakue línea ári, ojehechaukáva Apocalipsis capítulo dieciocho-pe, oñepyrũva pe ñe’ẽ rehe umi versículo peteĩ guive mbohapy peve, ha opa hag̃ua pe mokõiha ñe’ẽ versículo irundy pegua rehe.
The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.
Pe visión profética rehegua ojehechaukáva ysyry Hiddekel rupive Daniel kuatiañe'ẽme, ohechauka pe perfección pe visión externa rehegua umi Ñandejára retaygua enemigo-kuéra rehegua, umi opyrũmbáva pe santuario ha pe ehérsito ári. Pe perfección pe visión profética rehegua ojehechaukáva ysyry Ulai rupive Daniel kuatiañe'ẽme, ohechauka pe perfección pe visión interna rehegua Cristo ojehechauka hag̃ua ipu'akapáva itavayguakuéra ryepýpe, ha'e omohu'ãvo pe ñe'ẽme'ẽ pacto rehegua ombojoajúva divinidad ha humanidad pe generación paha poravopyrévare.
The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.
Pe sellamiento rembiasakue, ojesarekóva mymba yvýpegua ratĩ republicano rehe, oñepyrũ mymba yvýpegua oñeʼẽvo Patriot Act rehe ary 2001-pe, ha opa pe ñeʼẽme ojehechaukáva Alien and Sedition Acts of 1798 rupive, upekuéva Apocalipsis kapítulo trece-pe ojehechauka mymba yvýpegua oñeʼẽ hag̃ua dragónicha. Alien and Sedition Acts of 1798 ohechauka peteĩ línea paha, oñepyrũva pe ñeʼẽme ojejapóva Declaration of Independence rehe ary 1776-pe. Mbyte pe período tembiasakue profético-pe, mymba yvýpegua omoinge vaʼekue Constitución rembiapo hag̃uáicha ary 1789-pe.
The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.
Pe ñeʼẽ 1776 rehegua ojoaju pe ñeʼẽ Patriot Act reheguándi, ha pe Alien and Sedition Acts ohechauka pe aranduka domingo rehegua pyaʼe hag̃uáva oúta Estados Unidos-pe. Pe tembiasakue mbytépente oĩvaʼerã ambue ñeʼẽ ojoajúva 1789 rehe. Pe ñeʼẽ peteĩha Apocalipsis 18-pe, versíkulo peteĩ guive mbohapy peve, hesakã porã oñemombeʼúvo oguahẽ hague umi óga guasu Nueva York táva pegua oñembyaipa jave. Pe ñeʼẽ mokõiha versíkulo irundy pegua, avei hesakã porã oñemombeʼúvo haʼeha pe aranduka domingo rehegua pyaʼe hag̃uáva oúta. Mokõivéva umi ñeʼẽ haʼe ñeʼẽ yvagaguágui, mokõivéva ningo pe ánhel ñeʼẽ, pe omyesakã vaʼerã yvy Iglória reheve, pe Sister White ohechauka hag̃uaha pe ánhel peteĩha Apocalipsis 14-pe guare. Jesús haʼe vaʼekue pe ánhel peteĩha, ha Haʼe tapiaite ohechauka peteĩ mbaʼe paha iñepyrũ reheve; upévare Haʼe avei pe ánhel mbohapyha, pe ánhel omyesakãva yvy Iglória reheve.
The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.
Pe ánhel peteĩha oñemoha’anga avei Apocalipsis kapítulo diez-pe, oguejyva’ekue 11 de agosto de 1840-pe, upéicha ohechauka hag̃ua pe ánhel oguejyha 11 de septiembre de 2001-pe. Hermana White he’i porãite pe ánhel oguejyva’ekue kapítulo diez-pe ha’eha “ndaha’éi peteĩ tapicha michĩvéva Jesucristo-gui.” Pe ñe’ẽ peteĩha ha mokõiha Apocalipsis dieciocho-pegua, ha’e Cristo ñe’ẽ. Umi tembiasakue ojehechauka typo ramo 1776, 1789 ha 1798 rehe, pe mymba yvýgui osẽva oñe’ẽ ramo guare mbohapy jey. Cristo ñe’ẽ oñe’ẽva mbytépe umi mokõi ñe’ẽ Apocalipsis dieciocho-pegua, ha’e oñe’ẽ ramo Apocalipsis kapítulo once-pe.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ha mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike hesekuéra, ha haʼekuéra opuʼã hiʼári; ha tuicha kyhyje oguejy umi ohecha vaʼekue ári. Ha ohendu hikuái peteĩ ñeʼẽ guasu yvágagui heʼíva chupekuéra: Pejú koʼápe. Ha ojupi hikuái yvágape peteĩ arai rupive; ha iñenemigokuéra ohecha chupekuéra. Apocalipsis 11:11, 12.
In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.
Jasypokõi ary 2023-pe, peteĩ ñeʼẽ yvágagui (Cristo ñeʼẽ) oñepyrũ omopuʼã jey hag̃ua umi mokõi testígo ojejukávaʼekue tape rupi dragón ateo yvykua pypukúgui osẽva rupive. Upe jave, umi mbaʼe ojoajúva Tetã peteĩ rekojoja United States-pegua rehe oiko peteĩ marandu profétika ramo, péva rehe, pe ñeʼẽ oúta hag̃uápe upe rire, ojehechaukáva 1798 rupive, pe Tetã peteĩ rekojoja oñembyai hag̃uaitéta. Káda peteĩ umi mbohapy techaukaha 1776, 1789 ha 1798-pegua, ojoja umi mbohapy ñeʼẽ Tupãgui ndive, ojehechaukáva septiembre 11, 2001, julio 2023 ha pe léi domingo oguahẽ hag̃uaitévape.
Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.
Umi mbohapy oĩ peteĩcha pe mbohapy paso pe mbohapyha ñembyasy guasu rehegua ndive, ojehechaukáva 11 jasyporundy 2001, 7 jasypa 2023 ha pe arapokõindy rape hi’aguĩmava rupive, upe jave pe trompéta poapyha, ha’éva pe mbohapyha Ñembyasy Guasu, sapy’aitépe oguahẽ pe aravo “yvy ryryi guasu” rehegua-pe. Ary 2023-pe, oñepyrũ pe mokõi hatĩ pe mymba yvýgui osẽva rehegua ñemoambue, ojehechaukaháicha pe ta’anga ñemikõi rehegua ikérape Nabucodonosor ohechava’ekuépe. Nabucodonosor pe ikéra, mokõiha capítulo-pe, ha’eva’ekue peteĩ ñemiguáva Tupã añoite ikatúva oikuaauka, ha Ha’e oikuaauka umi ohasámava’ekuépe pe peteĩha prueba ojehechaukáva Daniel peteĩha capítulo-pe.
Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.
Daniel ha umi mbohapy kuimba’e iporãva capítulo peteĩme, ohasa va’ekue pe ñeha’ã peteĩha, ha’e umi oiporavo va’ekue ho’u hag̃ua pe tembi’u yvagagua ha omboyke hag̃ua Babilonia rembi’u. Ha’ekuéra hína umi ojehechaukáva Juan rupive Apocalipsis capítulo diez-pe, umi oguenohẽva pe aranduka michĩva pe ánhel po-gui, ha’éva ndaha’éi ambue, síno Jesucristo voi, ha ho’úva pe marandu ipype oĩva. Ha’ekuéra hína umi Juan capítulo seis-pe, umi oiporavo va’ekue ho’u hag̃ua pe ro’o ha hoy’u hag̃ua pe tuguy pe maná yvagagua rehegua, pe ambue aty omboyke va’ekue ha upéi ojere oheja hag̃ua Cristo-pe ha ndaiguatavéi hendive araka’eve, capítulo SEIS, versículo SESENTA Y SEIS-pe.
In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.
Upe línea-pe Cristo ombo’e vaʼekue Galiléape, heʼiséva “pytã joajuha” térã “mombyry jeroviaha”. Upépe Haʼe opresenta vaʼekue yvága maná rehegua marandu, hemimboʼekuéra okaru vaʼerã hese, Juan okaru haguéicha Apocalipsis capítulo diez-pe, ha Ezequiel okaru haguéicha capítulo tres-pe, ha Jeremías okaru haguéicha capítulo quince-pe. Pe tembiasakue ojehechaukáva Juan rupive Apocalipsis capítulo diez-pe, hoʼu ramo guare pe lívro michĩva, ohechauka kuri pe historia Millerita-kuéra rehegua ary 1840 guive 1844 peve; ha katu iporãve hag̃uáicha, ohechauka hag̃ua directamente pe período oñemboty hag̃ua pe cien cuarenta y cuatro mil rehegua, ndahaʼéi añónte pe historia Millerita-kuéra rehegua. Kóva ojekuaa porã pe capítulope umi instrucción Juan ohupyty vaʼekue rupive oñehenói ramo guare chupe hoʼu hag̃ua pe lívro michĩva.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Ha aha ángel rendápe ha haʼe chupe: Emeʼẽ chéve pe lívro michĩmi. Ha haʼe heʼi chéve: Ejapyhy ha ekaru hag̃ua; ha ombojoheʼáta nde ryepýpe, péro nde jurúpe heʼẽta eícha. Apocalipsis 10:9.
In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”
Pe versíkulope, Juánpe oñemombe’u voi kuri, oipyhy ha ho’u mboyve pe lívro michĩva, mba’e jehasa pa omoheñóita pe marandu ho’úva. Umi Millerita ndoikuaái kuri voi tenonderã pe jehasa he’ẽ ha ro’ẽva, oñekumpli mboyve históricamente Juán simbolismo iñemoñare profétikape. Péro umi cien cuarenta y cuatro milpe oñemombe’u voi kuri tenonderã, ha tekotevẽ oikuaa hikuái. Juán ohechaukáramo taha’e pe angél peteĩha ñemongu’e rembiasakue térã pe angél mbohapyha rembiasakue, pe marandu omoheñói mokõi aty oadora hag̃uáva, ha upéi opa pe ñembyasy ro’ẽme. Jeremías ho’úrõ guare pe lívro michĩva, upéi ndojehe’ái véima pe “aty opuka vaíva” ndive.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Nache aguapy’ỹi umi opuka ñembohoryhápe aty apytépe, ni avy’avýi; aguapy cheaño nde po rupi, nde rehechaukágui chéve ne pochy. Jeremías 15:17.
When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.
Ezequiel okaru pe kuatia’i, he’ívo chupe tome’ẽ hag̃ua pe ñe’ẽmondo umi opuʼãvape Israel rógagua, nohenduséimoʼãiva.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. 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. Ezekiel 3:1,7.
Ha he’i chéve avei: Ta’ýra yvypóra, re’u pe rejuhúva; e’u ko kuatiañe’ẽ ryrýi, ha tereho eñe’ẽ Israel róga peguakuérape.... Ha Israel róga ndoikuaasemo’ãi ne ñe’ẽ; ndoikuaaséi rupi che ñe’ẽ avei: opa Israel róga niko hova’atã ha ikorasõ hatã. Ezequiel 3:1,7.
When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.
Cristo oikuave’ẽrõ guare pe mbujape yvagagua, ha’éva Hete ha Huguy, hogaygua iglésiape Galiléape, pe aty ojei vaʼekue ndoguatái heseve peteĩ jeyve; ha pe mbaʼe oiko hague capítulo SEIS, versículo SESENTA Y SEIS-pe, ohechauka pe jeʼu haʼeha peteĩha peteĩ apytépe mbohapy paso orekóva pe prueba, oñepyrũva pe ánhel oguejy reheve. Pe mokõiha prueba haʼe upe rupi ojehechauka hag̃ua mokõi aty, tahaʼe Ezequiel ha pe óga Israel rehegua ikorasõ hatãva joavy, térã umi vírgen arandu ha itavýva, mokõivéva Adventismo ñepyrũ ha paha rehegua, térã Jeremías ha pe aty ñembohoryhára ndive, térã Daniel ha umi mbohapy kuimbaʼe porãite, joavy hag̃uáicha umi aranduhára Babiloniagua ndive Daniel capítulo mokõi-pe.
In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.
Juan kapítulo seis-pe ojehecháva rupi, og̃uahẽ hag̃ua Galiléape ha’e 11 de septiembre de 2001. Pe marandu oñe’ẽva ja’u hag̃ua ho’o ha ja’u hag̃ua huguy ha’e pe tembiasakue ipahápe ogueraháva pe léi dominical og̃uahẽmbotávape. “Nde ha’e upe re’úva”, ojehechaukaháicha Daniel ha umi mbohapy imarangatúva kapítulo peteĩme, ha Juan seis-pe, umi oiporavóva okaru hag̃ua Cristo ro’óre ha ho’u hag̃ua Hemby, oiko pe ta’anga upe ho’úva rehegua. Ha’ekuéra oiko Cristo ra’ãngáramo, ha pe ambue aty ojere ha ndoikovéima Cristo ndive ohechauka mymbaguasu ra’ãnga. Peteĩ aty ha’e pe Apohare ra’ãnga, pe ambue katu pe jejapo ra’ãnga. Juan kapítulo seis omoĩve 11 de septiembre de 2001-pe “Galilea” he’iséva, pe he’iséva hína “bisagra”, upéicha ojehechauka pe jereha umi temimbo’épe g̃uarã. ¿Ojerepátapa hikuái pe tembi’u yvagapeguápe térã Babilonia rembi’úpe? Ha’e umi jereha profétikape Cristo ohechaukahápe pe tesape pe período oúvape g̃uarã, ojehechaukaháicha Hae oguejy ramo 2001-pe, yvy oñesãmbyhy tesapépe Iglória reheve.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Oĩva temimbo’e ñañemoaranduva’erã yma guare rembiasakuegui; ha ko’ãvare oñehenói ñañangareko hag̃ua, opavave ikatu hag̃uáicha oikũmby Ñandejára omba’apoha ko’ág̃a peteĩchaiténte upe tape rehe ha’e akóinte ojapohaguéicha. Ipo ojehecha hembiapópe ha tetãnguéra apytépe ko’ág̃a avei, peteĩchaiténte oikohaguéicha akóinte marandu porã oñemoherakuã ypy guive Adánpe Edénpe.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Oĩ ára ha’e ñemoambue tuicháva tetãnguéra rembiasápe ha pe iglesia rembiasápe. Tupã providéncia ryepýpe, ko’ã crisis opaichagua oguahẽ vove, pe tesakã upe ararã oñeme’ẽ. Oñemoneĩramo, oĩ ñemotenonde espiritual; oñemboykéramo, oúta guejy espiritual ha ñehundi. Ñandejára Iñe’ẽme ohechauka porã marandu porã rembiapo oñorairõva, ojejapohaguéicha yma, ha ojejapótaháicha tenonderãme, pe ñorairõ paha peve, upérõ umi pochy satanás guigua ojapóta iñemongu’e ipaha ha hechapyrãva.” Bible Echo, August 26, 1895.
God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.
Tupã akóinte omba’apo peteĩchaite umi línea tembiasakue yma guarépe, ha Ha’e araka’eve ndojemoambuéi. Oĩ “moambueha renda” (Galilea), ha umíva hína “apytépe ojejuhu jave mba’e ijetu’úva”, ha umi “moambueha rendápe” “ome’ẽva pe tesakã upe ára guarã.” Pe tesakã upe árape pe sellado rehegua umi cien cuarenta y cuatro mil rehe, oñeme’ẽkuri pe apytépe ojejuhu jave mba’e ijetu’úva oñepyrũva’ekue 11 jasyporundy 2001-pe. Pe tesakã “oñemoguahẽramo, oĩ ñemotenonde espiritual; oñemboykeramo, ou ñemboguejy espiritual ha oñehundi.” Pe tesakã omoheñói mokõi aty umi oñemomba’eguasúva. Pe tesakã oúva pe moambueha renda rire ohechauka pe marandu omoheñóiva mokõi aty umi oñemomba’eguasúva.
Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.
Daniel kapítulo mokõi ohechauka pe mokõiha prueba, pe prueba oúva pe tembi’u rehegua prueba rire pe kapítulo peteĩme. Daniel kapítulo peteĩ, versíkulo peteĩme, Judá ojejapyhy ramoite vaʼekue Nabucodonosor rehe, ha upéi haʼe oiko pe peteĩha reino profesía bíblica-pe. Upéva haʼe vaʼekue peteĩ mbaʼe iñimportánteva tetãnguéra rembiasápe ha avei pe iglesia rembiasápe; haʼe vaʼekue peteĩ apañuãi tuicha, ha upérõ oñemeʼẽ pe tesape peteĩ tembi’u rehegua prueba rehegua. Daniel ha umi mbohapy kuimbaʼe imarangatúva ohasa porã pe prueba, ha upéi, pe kapítulo mokõime, haʼekuéra jey ohechauka umi ohasa vaʼekue pe mokõiha prueba. Pe mokõiha prueba haʼe vaʼekue peteĩ prueba peteĩ mbaʼe kañymby rehegua, avave kuimbaʼe ndoikuaáiva, ni Nabucodonosor jepe.
The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.
Pe jehaipyre vaʼekue haʼe vaʼekue Nebucadnesar kerayvoty taʼanga. Upéva haʼe vaʼekue peteĩ jehasa’asy tekove ha ñemano rehegua peteĩ taʼanga rehe, avave ndoikuaáiva. Pe taʼanga ohechauka umi mburuvicharenda kuéra maranduʼypy Bibliapegua, ha Daniel aranduka vore pokõiha ha poapyha-pe, umi mburuvicharenda peteĩchagua Daniel mokõiha pegua ojehechauka mymbakuéra ramo. Nebucadnesar jehasa’asy haʼe vaʼekue pe jehasa’asy “pe mymbakuéra raʼanga” rehegua, umi ára pahápe oikóva umi cien cuarenta y cuatro mil oñemboselláva ára pukukue jave.
In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.
Umi ára pahápe, pe mbymba ra’anga oñemoheñóivo hína pe prueba guasu Tupã tavayguakuérape g̃uarã, oñerepresentáva Daniel ha umi mbohapy kuimba’e imarangatuvévape. Kóva hína pe prueba ohasava’erã hikuái, oñembyasýi mboyve chupekuéra; upévare, kóva hína pe marandu sellado-ha-prueba rehegua, ha upéva térã omoheñói peteĩ aty ohupytyva pe Tupã sellado ha omimbíva Tupã ra’angáicha, térã peteĩ aty ohupytyva pe mbymba sellado, ha upévare omimbíva pe mbymba ra’angáicha. Daniel kapítulo mokõihápe, pe marandu pe mbymba ra’anga rehegua oñembotýkuri peteĩ sellope pe tembiasakue peve, upérõ ramoite oiko hag̃ua peteĩ porandu tekove ha ñemano rehegua. Nabucodonosor ra’anga oikuaaporãkuri umi Milleritakuéra, péro pe sellado rembiasakuépe peteĩ añetegua kañymby oĩva joajúpe Nabucodonosor ra’angándi oñeipe’ávo pe sellógui, ha ndaha’éi opavavépe g̃uarã, síno umi oguerahava’ekuépe pe marandu oje’úva’erãva pe mbojere guasu og̃uahẽvo.
That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.
Upe tembi’u hína pe marandu ama paha rehegua oñepyrũva’ekue pe ánhel Apocalipsis dieciochopegua oguejy ramo guare, ha pe marandu ama paha rehegua hína pe tape line upon line rehegua. Oje’u’ỹre upe añetegua, ndaikatúi ojehecha pe marandu ñemiguáva ta’anga mymba ñarõ rehegua oñemoheñóiha.
Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.
Ellen White-pe ojechauka porã kuri “mbaʼe ryrýi raʼanga oñemoheñóitaha tekove ñehesaʼỹijo ñemboty mboyve.” Pe marandu oñeʼẽva mbaʼe ryrýi raʼanga ñemoheñói rehe, Daniel mokõi-pe, ohechauka peteĩ taʼanga ñemoheñói ojehechávaʼerãva añoite pe tembiasakue ou vaʼekuépe upe “mbaʼe jerovia moambueha” rire, upe ára tesape oñemeʼẽ vove. Koʼág̃a ojeikuaa Nebucodonosor raʼanga rehegua ndahaʼeiha ohechauka hag̃uánte Biblia marandu hag̃ua guasu irundyha mburuvichakuéra retã peteĩha irundyva, síno ohechauka hag̃ua opa umi poapyha retãnguéra; ha upe entendimiento ogueru peteĩ pyahu mbaʼe ryrýi-raʼanga ñemoheñói.
That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.
Upéva ohechauka pe mymba ñarõha poapyha ha’eha umi siete-gui, ha avei ohechauka Estados Unidos, peteĩha omoheñóiva ta’anga mymba ñarõha rehegua, ha upéi ombohape opaite yvy ape ári ojapo hag̃ua upéicha avei, orekotaha pe característica profética pe mymba ñarõha rehegua oguerekóva pe ta’anga ojapóva. Upe ta’anga oguereko avei ha’eha poapyha, ha upéva ha’eha umi siete-gui, ha Cristo rembiapokue mbytépe umi mbohapy ñe’ẽme, ha’e ohechaukáva pe punto de inflexión 11 de septiembre de 2001-pe, pe ñe’ẽ 2023-pe ohenóiva umi kangue omanóva ha isekáva mokõi testígope opu’ã hag̃ua ipy rehe, ha pe ñe’ẽ pe ñehenói osẽ hag̃ua Babilonia-gui.
The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.
Pe ñeʼẽ 2023-gua hína pe ñeʼẽ oikuaaukáva Nebucodonosor raʼanga remimínte, ha arakaʼépa oñeʼẽ.
September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.
11 jasyporundy 2001-pe oñerrepresenta pe período oñepyrũhápe upépe ha opa 18 jasypokõi 2020-pe. Pe período pe mokõiha ñe’ẽ, capítulo once-gua, oñerrepresenta pe período 18 jasypokõi 2020 guive pe mbohapyha ñe’ẽ pe léi domingo oúva pya’évape peve. Pe mokõiha período oñepyrũva 18 jasypokõi 2020-pe oike ipype pe waymark 3 jasypateĩ 2020-gua ha pe waymark 6 jasypokõi 2021-gua, upe jave umi ojukava’ekue mokõi testígope oñepyrũ vy’a ha omondo jopói, ha oike avei ipype julio 2023, upe jave pe ñe’ẽ desiértope oñepyrũ ohenduuka pe marandu ñemongyhyjeha pe séptimo trompéta rehegua.
We will continue this study in the next article.
Rojapo ko ñehesa’ỹijo ambue artíkulope.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Mbya ysyry Kébar rembe’ýre, Ezequiel ohecha peteĩ yvytu atãgua ha’etéva ouha yvate gotyo guive, ‘araí tuicháva, tata ojerejeýva ijehe, ha hendyjeréva ijerére, ha ipytũmby mbytégui osẽva ku ámbar joguaha.’ Heta rueda, ojuasáva ojuehe, omýiva irundy tekove oikovéva rupive. Yvate opavave ko’ãva ári ‘oĩkuri peteĩ guapyha ra’anga, zafiro ita rechaukahaicha: ha guapyha ra’anga ári oĩkuri peteĩ kuimba’e joguaha rechaukaha hi’ári.’ ‘Ha querubín-kuérape ojehechakuaa peteĩ kuimba’e po ra’anga ipepo guýpe.’ Ezequiel 1:4, 26; 10:8. Umi rueda iporãiterei hasy hag̃uáicha iñemohenda, ha peteĩ jehechápente ha’ete va’ekue oĩha sarambi; upéicharõ jepe, omýikuri peteĩ joaju porãme. Yvágagui oúva, oñemombarete ha oñesãmbyhyva’ekue pe po oĩva querubín pepo guýpe rupive, omomýikuri ko’ã rueda; ha hi’ári, pe guapyha zafíro ári, oĩkuri pe Opave’ỹva; ha guapyha jerére oĩkuri peteĩ arco iris, Tupã poriahuvereko rechaukaha.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Umi apañuãiva ojoguáva rueda-pe oĩhaguéicha po ogueraháva guýpe umi querubín pepo guýpe, upéicha avei umi mba’e ojehupyty ha oñembojehe’áva yvypóra rembiasakuépe oĩ Tupã poguýpe. Tetãnguéra apytépe ñorairõ ha sarambi mbytépe, pe oguapýva umi querubín ári gueteri omboguata ko yvy rehegua mba’e.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Umi tetãnguéra rembiasakue, peteĩ rire peteĩ oikupytyva’ekue pe ára ha tenda oñeme’ẽva’ekue chupekuéra, ohechauka ñandéve, oikuaa’ỹre voi, pe añetegua ha’ekuéra voi ndoikuaáiva he’iséva. Opa tetãme ha opa tapichápe ko ára peve Tupã ome’ẽ peteĩ tenda Iñembiaporã guasúpe. Ko árape yvyporakuéra ha tetãnguéra ojeha’a hína pe plomada rupive orekóva ipópe pe ndojavyvéimava. Opavave, ijeheguiete poravópe, oikuaa’ỹre hína hikuái omohenda hag̃ua heko rapykuere; ha Tupã oisãmbyhy opa mba’e ojapo hag̃ua umi tembipota oguerekóva.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.
“Pe tembiasakue pe Che Hína Guasu omohendava’ekue Iñe’ẽme, joajuha peteĩteĩ pe joajuha kuéra profecía sãmbyhy ryepýpe, opa’ỹva yma guive opa’ỹva tenonderã peve, he’i ñandéve moõpa ñaime ko árape ára kuéra rape rupi, ha mba’épa ikatu oñeha’arõ umi ára oútavape. Opa mba’e profecía he’iva’ekue oikótaha, ko’ág̃a peve, ojehechakuaa tembiasakuépe, ha ikatu jajerovia porã opa mba’e gueteri oútava oñekumplitaha hekópe ha ijapytepekuépe.” Education, 177, 178.