The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.
Pe tembiasakue 1776, 1789 ha 1798 rehegua ohechauka pe tembiasakue oñembotyha peteĩ cien cuarenta y cuatro mil rehegua. Káda umi ára-pe, pe mymba yvyguigua oñeʼẽ. Umi mbohapy techaukaha, ojejoguáva umi mbohapy jey pe mymba yvyguigua oñeʼẽ haguére, oguata ojoja Cristo mbohapy ñeʼẽ rehe ndive 11 jasyporundy 2001-pe, julio 2023-pe ha pe ley dominical pyaʼe oútavape.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Aĩkuri pe Espíritupe Ñandéjára ára rehe, ha ahendu che rapykuéri peteĩ ñe’ẽ tuicha, mbaraka guasu ryapuicha. Apocalipsis 1:10.
Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.
Umi mbohapy tape he’íva hatãva ohechauka mba’éichapa oñemombareteve ohóvo pe “hyapu” pe ñehundyrã mbohapyha rehegua, ha upéva avei hína pe trompéta ñe’ẽmondýiha porundyha, ha peteĩ trompéta niko peteĩ ñe’ẽ.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Esapukái hatã, ani reheja rei; emopu’ã nde ñe’ẽ turuichaicha peteĩ turu pukúicha, ha ehechauka che retãme hembiapo vai, ha Jacob róga-pe ipekadokuéra. Isaías 58:1.
The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.
Pe ñe’ẽ oñe’ẽva’ekue pe Protestánte guárape 11 jasyporundy 2001-pe ha’e va’ekue umi ñangarekohára ñe’ẽ, ohenóiva Adventísmo Laodicéape ojevy hag̃ua Jeremías rape yma guarépe; hákatu umi oñembohoryva aty omboyke oguata hag̃ua ipype.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Péicha he’i Ñandejára: Peñembo’y tape kuéra rehe, ha pehecha, ha peporandu umi tape yma guarére, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu’u pene ánga kuérape g̃uarã. Ha ha’ekuéra he’i: Ndoroguatamo’ãi ipype. Avei amoĩ pende ári ñangarekohára kuéra, he’ívo: Pehendu pe turu pu. Ha ha’ekuéra he’i: Norohehendumo’ãi. Jeremías 6:16, 17.
The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.
Pe ñe’ẽ julio de 2023-gua ha’e vaʼekue Future for America ministerio ñemopuʼã jevy, opytávaʼekue kirirĩme pe peteĩha jejavy guasu guive 18 de julio de 2020-pe. Ojejoguaháicha Juan marandu rehe pe Mesías oútaha pyaʼe, ha Justiniano marandu rehe pe anticristo oútaha pyaʼe, Future for America ohechakuaa vaʼekue América renonderã oñemoambuetaha tapia hag̃ua pe ley dominical oútavape pyaʼe, ha pe trompeta séptima oñehatãvo upe señal-pe. Pe peteĩ osapukáiva desiértope ñe’ẽ ha’e vaʼekue pe ñe’ẽ julio de 2023-gua.
The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.
Mokõiha ñe’ẽ Apocalipsis capítulo dieciocho-pe guáva oñehenduka pe araka’eve hag̃ua ou hag̃uáicha pe léi dominical jave, yvy mymba oñe’ẽvo dragónicha. Upérõ ae “pe mburika” oñenupã mbohapyhápe, ha upéi “pe mburika” oñe’ẽta. Pe mburika oñenupã kuri sapy’ami rire 11 de septiembre de 2001, rire 7 de octubre de 2023, ha upéi oñenupã jeýta pe araka’eve hag̃uáicha ou hag̃uáicha léi dominical jave, upépe oñe’ẽhápe. Balaam testimonio-pe oñembojevy kuri tape rehegui peteĩ ánhel rupive, ha pe ánhel ohechauka umi irundy ánhelpe oñemandáva ojoko hag̃ua umi irundy yvytu Islam rehegua; ha pe léi dominical-pe pe mburika Islam rehegua oñe’ẽ pe trompeta séptima tyapu reheve, ha upéva avei hína pe ñembyasy mbohapyha.
It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.
Upépe oñe’ẽ pe visión Islam rehegua, opyta are vaʼekue guive 18 de julio de 2020, péicha upérõ ndaipóri véima opytave hag̃ua; oñe’ẽta voi. Heta ñeʼẽ oĩ pe sellamiento ára pukukuepe guarã umi ciento cuarenta y cuatro mil rehe, ha upe período oiko mboyve pe juicio ejecutivo Tupã rehegua oñepyrũva pe ley dominical oúta hag̃uápe. Pe juicio ejecutivo Tupã rehegua ojehechauka siete ánhel rupive, siete copa reheve. Upe período oñepyrũ pe Espíritu Santo oñehẽvo, ha upéva orrepresenta peteĩ jevy jey Pentecostés rehegua, arakaʼe pe Espíritu Santo oñehẽ vaʼekue ha tatáicha ñeʼẽnguéra omeʼẽ testimonio upe mbaʼe oikovaʼekue rehe. Pe ñehẽ upe tiempo-pe ndahaʼevéima peteĩ medida rupive, pe Espíritu Santo upérõ oñehẽgui medidaʼỹre.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel, oñembojoajúva mokõi hag̃ua mbohapyha ánhel marandu ñemoherakuãme, omyesakã vaʼerã opa yvy ko yvy ape ári iglória reheve. Koʼápe oñemomarandu peteĩ tembiapo oguerekótava tuichakue yvóra pukukue ha pokatu ndahetavéiva ojehecháva. Pe jeju rehegua ñemonguʼe 1840–44-pe haʼe vaʼekue peteĩ jehechauka gloriosa Ñandejára pokatu rehegua; peteĩha ánhel marandu oguahẽkuri opa tenda misionéro rehe ko yvy ape ári, ha oĩkuri sapyʼánte peteĩ tetãme pe tuichavéva interés religioso ojehechavaʼekue oimeraẽ tetãme pe Reforma siglo dieciséis guive; hákatu koʼãva opaite ojehasáta pe ñemonguʼe mbarete guasu rupive oikótava pe mbohapyha ánhel ñeñemongeta paha guýpe.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.
“Pe tembiapo ojogua vaʼerã pe Pentecostés Ára rembiapópe. Pe ‘amá ypy’ oñemeʼẽ haguéicha, Espíritu Santo oñehẽvo henyhẽ hag̃ua pe evangelio ñepyrũme, ikatu hag̃uáicha heñói pe ñemitỹ iporãetereíva, upéicha avei pe ‘amá paha’ oñemeʼẽta ipahápe, hiʼaju hag̃uáicha pe temitỹngue.” The Great Controversy, 611.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.
11 jasyporundy 2001-pe oñepyrũ oñesella hag̃ua umi cien cuarenta y cuatro mil, ha oñeñohẽ Espíritu Santo peteĩ medida-pe. Pe medición pe ñeñohẽ rehegua ojehechauka Pentecostés rembiasakuepe, oñepyrũvo Cristo jeikove jevy guive, peteĩ ánhel oñeʼẽ ha heʼi hag̃ua: “Taʼýra Tupãgua, esẽ hag̃ua, nde Ru nerenói,” peteĩchaite Jesús ohenoiháicha Lázaro-pe pe itaʼỹgui koʼã ñeʼẽme: “Lázaro, esẽ.” Ary 2023-pe, Cristo ohenói umi kangue omanóva ha ipirúva mokõi testígo-gui “toẽ hag̃ua”.
After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.
Cristo oñemoingove jevy rire, tenonderã ojupi Itúvape, ha upéi oguejy, ojapohaguéicha 11 jasyporundy ary 2001-pe. Upéi, mbeguekatúpe ohesapeve Hesegidorkuérape, ojehechaukaháicha oñembyatývo María ndive, umi temimbo'éndi ojuhu ha ombo'éva tape Emaús gotyo, ha upe rire ojehechauka ambue temimbo'ekuérape. Irundy pa ára pukukue ombo'e umi temimbo'épe Ijupi paha mboyve; upéi, pa ára rire, opavave oĩ peteĩ ñe'ẽme ha peteĩ hendápe, ha Espíritu Santo oñehẽ hi'ári ku oñeme'ẽ'ỹre medida.
“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.
“Jesús oñemboaty ramo guare Idisípulo ndive, nemandu’a hag̃ua chupekuéra umi ñe’ẽ Ha’e he’i va’ekue chupekuéra Hembi’asy mboyve, opa mba’e ojehupytyva’erãha umi ojehaíva’ekue Moisés léipe, profetakuérape, ha Salmospe Hese. ‘Upéi He’ígui chupekuéra iñakãmby hag̃ua, ikatu hag̃uáicha ontende hag̃ua Ñandejára Ñe’ẽ, ha he’i chupekuéra: Péicha niko ojehai, ha péicha avei tekotevẽ va’ekue Cristo ohasa asy, ha opu’ã jevy hag̃ua omanóva apytégui mbohapyha árape; ha oñemombe’u hag̃uáicha Héra rérape arrepentimiento ha angaipa ñyrõ opa tetãnguéra apytépe, oñepyrũvo Jerusaléngui. Ha peẽ peime ko’ã mba’e rehe testígoramo.’” The Desire of Ages, 804.
In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.
Jasy 2023-pe, Jesús ñe’ẽ omombáy mokõi testígo omanóva ha oñepyrũ ombojuruja hag̃ua Hemimbo’ekuéra ñentendekuaa opa mba’e ojehaíva Moisés léipe (pe “siete veces”), umi profétape (Nabucodonosor ra’anga mymbakuéra rehegua), ha umi Salmo-kuérape (Moisés ha pe Ovecha Ra’y jehasa asy). Hembiapo ñembo’e ha ñembo’e hag̃ua oñepyrũ va’ekue Hekove jevy jave, ha oñembotuicha ohóvo umi irundy pa ára oúva pukukue. Oñepyrũ va’ekue Ha’e ojerure haguére ho’u hag̃ua.
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.
Ha ojerovia’ỹ gueteri hikuái vy’águi, ha opyta hag̃ua mba’éichapa, ha’e he’i chupekuéra: ¿Peguerekópa ko’ápe mba’e pe’úva? Ha ha’ekuéra ome’ẽ chupe peteĩ pira mbichy pehẽngue ha peteĩ eíra ryru pehẽngue. Ha ha’e ojapyhy, ha ho’u henondépekuéra. Ha he’i chupekuéra: Kóvape hína umi ñe’ẽ ha’éva peẽme che aimérõ guare pene ndive, opa mba’e ojehu va’erãha, umi ojehaíva’ekue che rehe Moisés léipe, umi maranduhára kuéra ñe’ẽme ha salmokuérape. Lucas 24:41–44.
Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.
Ñembo’e peteĩ techaukaha tenondegua vaʼekue pe tembiasakue oñemotenondéva ryepýpe, ha pe tembiasakue Cristo jeikove jevýgui oñepyrũva peve ojupi yvágape cuarenta ára rire, oheja diez ára (diez niko peteĩ prueba), Pentecostés peve, upérõ Espíritu Santo oñeñohẽta medidaʼỹre. Hae jeikove jey, yvágape jeupi, ha upéi guejy jey, ohechauka 11 de septiembre de 2001. Julio de 2023 ohechauka pe cuarenta ára paha, ha pe diez ára oúva Julio de 2023 rire ogueraha pe léi domingo oúta hag̃uáicha pyaʼe. Umi diez ára pahápe, joaju ha ñembo’e ha’e pe techaukaha. Pe joaju ojejapo hag̃ua ojehechauka Ezequiel marandu hag̃uáicha peteĩhápe, capítulo treinta y siete-pe, oguerúva umi kangue, tendón ha so’o oñondive. Ezequiel marandu hag̃ua mokõiha katu ha’e pe pytu tetã irundy yvytúgui, ha pe pytu ha’e peteĩ símbolo ñembo’épe g̃uarã. Umi diez ára pahápe umi cien cuarenta y cuatro mil oñesella, oguerekógui Lázaroicha peteĩ taʼanga profétika.
“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Kóva hína vaʼekue pe mbaʼére Haʼe oñembotapykuévo ohóvo Betániape. Ko milágro iporãvéva opavavégui, Lázaro ñemopuʼã jeýva, oikóta vaʼekue omoĩ hag̃ua Tupã sello Hembiapóre ha Haʼe heʼíva idivinida rehe.” El Deseado de Todas las Gentes, 529.
Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.
Ndaha’éi umi kuñataĩ arandu añónte oñemoĩva peteĩ sello ko milágro iporãvévape guare, ha avei umi kuñataĩ itavýva oñemoĩ sello pe tema gotyo vai hag̃uápe.
“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.
“Cristo milágro iñakãvéva —Lázaro moingove jevy— omyatyrõmaite vaʼekue paʼikuéra ñeʼẽmeʼẽ ojapótava hikuái omosẽ hag̃ua Jesúspe ko yvy ape ári, ha umi hembiapo hechapyrãva, pyaʼeterei ohundíva hína ikatupyry ha ipuʼaka tavayguakuéra ári.” Hechos de los Apóstoles, 67.
The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.
Heta ñe’ẽ heta oñehendúva tembiasakuépe, oñe’ẽva ñesẽ hag̃ua selládo umi cien cuarenta y cuatro mil rehe pe léi domingo oúta hag̃uápe pya’e, ha’e “línea ári línea”, Ñandejára Ñe’ẽ profético ñe’ẽnguéra; ha umi ñe’ẽnguéra oñehendu pe ára pe “opaite visión rembiapo” ojejapoha. Oñehendu hikuái oñepe’ávo pe séptimo sello.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ha’e oipe’árõ guare pe sello peteĩha’ỹva, oiko kirirĩ yvágape media óra rupi. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñeme’ẽ siete trompéta. Ha ambue ánhel ou ha oñembo’y pe altár ypýpe, oguerekóva peteĩ incensário óropegua; ha oñeme’ẽ chupe heta insiénso, hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua oñekuave’ẽ hag̃ua umi ñembo’e opaite marangatupegua ndive pe altár óropegua oĩva guapyhápe renondépe ári. Ha pe tataxĩ insiénsogua, ouva’ekue umi marangatukuéra ñembo’e ndive, ojupi Tupã renondépe pe ánhel po guive. Ha pe ánhel ojapyhy pe incensário, omyenyhẽ altár tata reheve, ha omombo yvy ári; ha oiko ñe’ẽnguéra, arapupu, overa ha peteĩ yvyryrýi. Apocalipsis 8:1–5.
The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.
Pe séllo pokõiha ojeipe’a rupi oĩ kirirĩ, pe ára ha’e rupi peteĩ ñemoambue dispensación rehegua; ha peteĩ ñemoambue dispensación sagráda rehegua jave, tapia oĩ kirirĩ yvágape, upéva ohechaukaháicha kurusu rupive, umi ánhel oheja rire iñorairõ purahéi ha ñemomba’eguasu. Pe kirirĩ yvágape ojehechauka avei ára ñemoatyrõ rehegua mba’ejerure rupive, ha 22 jasypa 1844-pe, Habacuc MOKÕI, versíkulo MOKÕIPA, omanda opa yvy toñongatu kirirĩ.
“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.
“Ojehechauka chéve Tupã mborayhu tuichaitéva ha imba’e porã omboguejývo ijehe, ome’ẽvo Ita’ýrape omano hag̃ua ikatu hag̃uáicha yvypóra ojuhu hag̃ua ñe’ẽñyrõ ha oikove. Ojehechauka chéve Adán ha Eva, ha’ekuéra oguerekóva’ekue pe jehovasa ohecha hag̃ua Edén Yvotyty iporãha ha hechapyrãva, ha oñeme’ẽ kuri chupekuéra o’u hag̃ua opaite yvyramáta pe yvotytýpe, peteĩnte jepe ndaikatúiva. Péro mbói ombotavy Eva-pe, ha ha’e ombotavy iménape, ha mokõivéva ho’u pe yvyramáta oñembotovévagui. Ha’ekuéra ombohovái’ỹ Tupã mandamiénto, ha oiko angaipaóvape. Upe marandu isarambi yvágape, ha opaite árpa okirirĩ. Umi ánhel oñasẽmbyasy, ha okyhyje anítei Adán ha Eva ojepyso jey ipo hag̃ua ha ho’u hag̃ua pe yvyramáta tekovévagui ha oiko hag̃ua angaipaóva omanó’ỹva. Péro Tupã he’i va’ekue omosẽtaha umi mbohováiha yvotytýgui, ha querubín rupive ha peteĩ kysepuku tata rendýva reheve oñangaretaha tape ogueraháva pe yvyramáta tekovépe, upéicha rupi yvypóra ndaikatumo’ãi oñemboja hese ha ho’u hi’a, pe ombopyta hag̃ua tekove opave’ỹva.” Early Writings, 125.
Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.
Yvágape okirirĩ yvyporakuéra oiko rire angaipávaramo, ha yvágape okirirĩ Cristo ruguy oñeñohẽ jave ojepysyrõ hag̃ua angaipávape, ha yvágape okirirĩ Cristo rembiapo huísio rehegua oñepyrũ jave oipeʼávo angaipa Ipuéblogui.
“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.
“Cristo ñeʼẽngára yvypóra rehehápe pe tupaópe yvate oĩvape tuicha tekotevẽ pe ñepysyrõ rapepe, haʼetéichaite guive Ijuka kurusúre. Imano rupive omoñepyrũ upe tembiapo, ha upéi, opuʼã jeývo omanóva apytégui, ojupi yvágape omohuʼã hag̃ua.” The Great Controversy, 489.
The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.
Pe juicio rembiapo oñepyrũ vaʼekue mbohapyha ánhel oguahẽrõ guare ary 1844-pe, ha katu Tupã tavayguakuéra oiporavo omano hag̃ua ñu-me, oiko rangue opa árape peteĩete Tupãreko ndive. Mbohapyha ánhel oujey vaʼekue jasyporundy 11, 2001-pe, ha jey hag̃ua oĩ hag̃ua kirirĩ yvágape. Upérõ Judá ñemoñare León oñepyrũ vaʼekue oipeʼa hag̃ua poteĩha sello, umi ánhel ohechajave mbohapyha ánhel oguahẽha pahaitéva generación rembiasakue-pe.
The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.
Umi siete ánhel juício rehegua oĩkuri upépe, oñembosako’íma hag̃ua omoñepyrũ hag̃ua hembiapo ñehundi rehegua; hákatu upérõ oje’e chupekuéra: “Pejoko, pejoko, pejoko, pejoko”, umi cien cuarenta y cuatro mil oñeseálla aja. Umi jerovia hag̃ua opytáva ñembo’e mokõi hendáicha oñemondo yvágape, ojehechauka hag̃uáicha umi pa diez ára Pentekostés mboyvegua, omoñepyrũva umi cuarenta ára rire (tahýi ñu rehegua techaukaha), ha upéva orrepresenta umi mbohapy ha mbyte ára (tahýi ñu rehegua techaukaha) Apocalipsis kapítulo once-pe. Upéi umi mokõi testígope oñeñe’ẽ desierto-gui osẽva ñe’ẽ rupive, ha oñembou hag̃ua chupekuéra okumpli va’erãha Daniel mokõi ñembo’e. Daniel mokõi ñembo’e, Daniel ha umi mbohapy kuimba’e imarangatúva oñembo’e hague tesape hag̃ua ikatu hag̃uáicha ontende Nabucodonosor kerayvoty kañymbyva, ta’ãngamýi mymbakuéra reheguáva; ha Daniel ñembo’e kapítulo nueve-pe, Daniel año oñembo’e hague, okumpli hag̃ua umi mba’e ojejeruréva Leviticus veintiséis ñembo’épe.
The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.
Pe ñembo’e corporativo Daniel mokoĩpegua ojerure vaʼekue tesape peteĩ ñemimby kañymbývare, oĩvaʼekue kañymbyme tembiasakue profétika rembeʼy okáguape ryepýpe. Pe ñembo’e privado ha personal Daniel nuevepegua katu ojerure vaʼekue poriahuvereko peteĩ tekotevẽ hyepypeguáre. Upe ama riregua tata oñepyrũrõ guare hoʼa ary 2001-pe, heta ñeʼẽ ojehendu vaʼekue umi oikũmby vaʼekuépe pe metodología línea sobre línea rehegua. Pe tata altar-gui oñemombo vaʼekue yvy ári, haʼe vaʼekue pe marandu omoheñóiva pe paha ñembojaʼo umi arandu ha umi vyro apytépe; ha upe marandu osegi aja oñemoakãrapuʼã umi diez ára simbólico pukukue, pe marandu ohóvo hesakãve ha hesakãvévo.
The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.
Pe marandu ha’eva’ekue pe apañuãi okakuaáva pe mbohapyha ñembyasygua rehegua, upeva’ekue, Ezequiel capítulo treinta y siete-pe, mokõi profecía tenonderãite ojapóva mokõi testígo oñembyaty hag̃ua, ha upéi ojapóva hag̃ua chupekuéra opu’ã peteĩ ehérsito mbarete ramo. Upéi, capítulo treinta y siete-pe, oñembojoaju hikuái peteĩ yvyra-pe, ha pe joaju ojehechaukáva upe oñembojoaju rupi peteĩ yvyra ramo ohechauka Tupãrekove ha yvypórarekove ñembojehe’a, upeva ha’éva ojejapóva umi movimiento pahápe pe sello rehegua umi cien cuarenta y cuatro mil rehe.
In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.
Jasypokõi ary 2023-pe ñembo’e ojupi oñepyrũ, ha umi ñembo’e va’ekue hína Daniel arandukápe kapítulo 9-pe, ha avei kapítulo 2-pe. Upéi oñehendu ñe’ẽnguéra, ha avei arapu; ha upérõ ojehecha tesapéryry. Tesapéryry ha arapu omoirũ ama mokõivéva ko yvy arípe, ha avei marandúpe. Pe ama oñepyrũ 11 jasyporundy ary 2001-pe. Pe ñeñe’ẽ peteĩha tesapéryry ha arapúre ohechauka kóva ha’eha peteĩ marandu ojejapóva omoheñói hag̃ua kyhyje Tupãgua.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.
Ha ojehuvo ára mbohapyhápe, pyhareve jave, oĩ hag̃ua aratiri ha overa, ha arai hũ ijypýva yvyty ári, ha mbopu hatãitereíva mimbýgui; upéicha rupi opa tavayguakuéra pe táva’ópe oĩva oryrýi. Éxodo 19:16.
The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.
Umi relámpago ha umi truéno ojehechauka kuri peteĩ trompéta “ñeʼẽ” reheve. Oñemoirũ ama rehe, ha ohechauka profétikamente pyporekuéra ogueraháva Tupã retãyguápe.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.
Arai oguenohẽ y; ára omondo peteĩ tyapu; nde hu’ykuéra avei isarambi. Nde arapupu ñe’ẽ oĩ vaekue yvága guýpe; umi overa omyesakã yvy ape ári; yvy oryryi ha okyryry. Nde rape oĩ para ári, ha nde tape yguasúpe, ha nde pypore ndojekuaái. Reguereko nde tavayguakuérape peteĩ ovecha atyicha Moisés ha Aarón po rupive. Salmos 77:17–20.
The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.
Aravera ha aratiri hína Ñandejára ñe'ẽ, oikóva ama ára jave, ha upe tiémpope, Ha’e oguenohẽ Iyvytu kuérape (Islam ha’e yvytu kuarahyresẽgua) Itesoro guive.
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.
Haʼe oñeʼẽ vove, y heta oĩ yvágape, haʼe ojapo hag̃ua arai ojupi yvy apýraguio; ojapo ára vera ama ndive, ha oguenohẽ yvytu hembiporu ryru guive. Jeremías 10:13.
God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.
Tupã omosẽ vaekue Iñe’ẽ ojapysakárõ guáicha peteĩ león osapukái ramo, ha upe rire porundy tĩapu guasu omosẽ iñe’ẽnguéra; ha umi porundy tĩapu guasu ohechauka Tupã pyporekuéra pe tembiasakue jave pe movimiento Millerita rehegua ha avei pe tercer ángel movimiento-pe, og̃uahẽ jey vaekue 11 jasyporundy 2001-pe, ha’e oguenohẽrõ guare pe yvytu kuarahyresẽgua Itesoro-kuéragui.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.
Ha’e omoĩ yvytu yvytu’ẽnguéra ojupi hag̃ua yvy apýraguive; ojapo áraendy ama hag̃ua; oguenohẽ yvytu hembiayru renda guive. Ha’e ojuka va’ekue Egipto ypykue ra’ykuérape, yvypóra ha mymba avei. Salmos 135:7, 8.
He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.
Ha’e oguenohẽ pe yvytu hembiporu renda guive, Egipto ra’y ypykue ojejuka jave, ha Pe Páskua ohechauka hag̃ua kurusu, upéva katu ohechauka hag̃ua mbohapyha ánhel oguahẽha 1844-pe; ha upéva avei ohechauka hag̃ua mbohapyha ánhel jevy pe yvytu kuarahyresẽgua árape, 11 jasyporundy ary 2001-pe.
When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.
Umi ñe’ẽmbyrã oñemboguejývo pe kuatiañe’ẽgui oñembotýva’ekue umi siete sello reheve, upéva ohechauka pe añetegua ñemyesakã mbeguekatúpe oñembotuicháva. Pe séptimo sello ñemboguejy ohechauka pe tiempo de sellamiento umi cien cuarenta y cuatro mil rehegua. Pe kuatiañe’ẽ oñembotýva’ekue siete sello reheve oñemombeʼu ypy jave, oĩ relámpago, trueno ha ñeʼẽnguéra, ha katu ndaipóri yvyryrýi.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Ha pe tróno guive osẽ aravera, arapupu ha ñeʼẽnguéra; ha oĩvaʼekue tróno renondépe siete lámpara tata rendýva, umíva hína Tupã Espíritungéra siete. Apocalipsis 4:5.
In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.
Ñe’ẽnguéra, araverá ha arapu’ã ypy jey oñemombeʼúvo; ama ojehechauka Espíritu Santo ramo, ha’éva umi siete lámpara tata rehegua, péro ndaipóri yvyryrýi. Séptimo Sello ñemboguejýpe ae ojehechauka pe yvyryrýi, ha’éva pe léi domingo pya’e ou hag̃uáva rehegua. Apocalipsis capítulo irundy ohechauka añetegua ñembojaʼo’ẽ ñepyrũ, ojapóva pe León Judá ñemoñaregua, ha pe tiempo de sellamiento ojehechauka vove, upéva ohechauka pe periodo ñepyrũ ha ipaha.
The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.
Ko ára oñepyrũ va’ekue pe ánhel oguejy ramo omyesakã hag̃ua yvy iGlória reheve 11 jasyporundy 2001-pe; upéi, Isaías 6-pe ñañemomarandu pe marandu, “ñe’ẽnguéra, overa, arasunu, yvytu ha ama” rupive oñerrepresentáva, ha oñemohu’ãva pe arapokõindy léi-pe, oñeñemoĩ va’erã hag̃ua peteĩ tetãygua ohecháva, ha katu ndaikatumo’ãi oikuaa overakuéra he’iséva; ha jepe ohendu, ndaikatumo’ãi ontende pe ñe’ẽnguéra ha arasunu, pe yvyryrýi tuichaite ojejapyhy peve chupekuéra. Pe araka’e pe peteĩ sieto irundy ha irundy su marandu rehegua oñembotyhápe ha’e pe araka’e oñemoañetéha opa visión rembiapo.
That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.
Upéva pe tembiasakue omoheñói ha ohechauka mokõi aty oporomomba’éva. Peteĩ aty oikuaa ama, ha upévare orresivi chupe, ikatúgui ohecha pe áraresape, ha ohendu umi ñe’ẽ, pe aratiri ha pe yvytu. Pe sellamiento ára paha gotyo, pe yvyryrýi guasu pe léi domingo pya’e ou hag̃uáicha rehegua, upéi omoinge Tupã huísio ejecutivokuérape.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.
Ha ojepe’a Tupã róga yvágape, ha upépe, Tupã rógape, ojehecha Itestaménto pe árka; ha oĩ áraity, ha ñe’ẽnguéra, ha arapu, ha yvyryrýi, ha amandáu guasu. Apocalipsis 11:19.
At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).
Pe yvy oryrýi guasúpe umi “arái vera, ñe’ẽnguéra ha arapú” oike avei “amandáu”. Pe “amandáu” ohechauka umi huísio oñepyrũva oñehẽ hag̃ua umi siete ánhel rupive, umi oñembosako’íva ojapo hag̃ua upéva pe sellamiento ára ñepyrũme, pe séptimo sello ojepe’árõ guare, peteĩchaite umi oha’arõ haguéicha pe ánhel ohasa hag̃ua Jerusalén rupi ha omoĩ hag̃ua peteĩ techaukaha umi py’ahatãva ha osapukáiva umi ñañaña ojapóva yvýpe (okápe), ha tupãópe (hyepýpe).
The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.
Pe “amandáu ratã”, ohechauka pe ára oúva Ñandejára rembiapo oporohundíva rehegua, ha’éva peteĩ ára poriahuvereko rehegua Ñandejára ambue ovecha aty rehegua, upe jave ohenóikuri hag̃ua osẽ hag̃ua Babilóniagui; ha pe ipaháva umi aty guasu apytégui oñembojoaju rire Ñandejára ovecha atýre, upérõ yvypóra prueba ryepýpe oĩmava oñembotypaite.
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.
Ha pe ánhel mokõiha oñohẽ ivíala pe yvytúpe; ha osẽ peteĩ ñe'ẽ guasu yvágagui pe témplogui, pe tróno guive, he'íva: Oñemohu'ãma. Ha oiko ñe'ẽnguéra, ha araveráicha tyapu, ha overa hendyva; ha oiko peteĩ yvyryrýi tuichaitereíva, araka'eve ndoikóiva gueteri yvypóra oĩhaguépe ko yvy ape ári, upéicha mbarete ha tuichaite pe yvyryrýi. Ha pe táva guasu oñemboja'o mbohapy henda rupi, ha tetãnguéra tavakuéra ho'a; ha Babilonia guasu oñemandu'a hese Tupã renondépe, oñeme'ẽ hag̃ua chupe pe kápa pe víno rehegua, ha'éva ipochy rasy pochyha. Apocalipsis 16:17–19.
Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.
Aiporiahára ahayhuetéva: ¿rehendúpa umi ñeʼẽnguéra ha umi arapupu? ¿rehechápa umi overa? ¿renandúpa pe yvytu? Koʼẽrõite rehendúta umi kuñataĩ virhen tavy kuéra ñeʼẽ ojerure hag̃uáicha aséite hag̃ua chupekuéra asýte.
We will continue this study in the next article.
Ñambojapóta ko estudio pe ambue artículope.
We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.
Roheka hag̃uáicha py’aguapy, ha ndaipóri mba’e porã ouva’ekue; ha roheka va’ekue tesãi ára, ha péina, oĩ apañuãi! Kavaju kuéra pytu hatãva oñehendu Dan guive; opa tetã oryrýi iñehẽngue hatãva iñehẽ rehe; ha’e kuéra niko ou, ha ho’upa pe yvy ha opa mba’e ipype oĩva; pe táva, ha umi ipype oikóva. Péina, che amondo va’erã pene apytépe mboi kuéra, víbora kuéra, ndaikatúiva oñemoñe’ẽ hag̃ua, ha oisu’u va’erã peẽme, he’i Ñandejára. Aipotárõ guare añembopy’a guapy che ñembyasýgui, che korasõ ikangy che pype. Péina, che retãygua rajy sapukái ñe’ẽ umi oikóva tetã mombyrýpe rupi: Ndaha’éi piko Ñandejára oĩva Siónpe? ndaha’éi piko imburuvicha guasu oĩ ipype? Mba’ére piko chembopochy umi ta’anga oñekytĩva rehe, ha umi mba’e pytagua rei rehe? Ohasa pe ñemono’õ ára, opa pe verano, ha ñande nañañesalvái. Che retãygua rajy oñembyai haguére, che avei añembyai; añemopytũ, ha che py’apy guasu chejoko. Ndaipóri piko bálsamo Galaad-pe; ndaipóri piko pohanohára upépe? Mba’ére piko upéicharõ ndojeguerekói jeyi tesãi che retãygua rajýpe? Jeremías 8:15–22.