The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.
Túva Testamento Tuja Ymaguaré rembiapo ñepyrũ paha he’i, Ñandejára ára guasu ha pohýi eterei mboyve, Elías oútaha.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.
Peñemomandu'a pehẽ Moisés, che rembiguái, léire, amandáva’ekue chupe Horeb-pe opa Israel-pe guarã, umi tembiapoukapy ha umi jehuva’erã reheve. Péina, che amondóta peẽme Elías maranduhára, Ñandejára ára guasu ha kyhyjeha guasu oú mboyve; ha ha’e ombojevýta túvakuéra py’a ta’ýra kuérape, ha ta’ýra kuéra py’a túvakuérape, ani hag̃ua aju ha ainu hag̃ua yvy peteĩ ñe’ẽ vai reheve. Malaquías 4:4–5.
The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.
Pe Elías oúva tenonderã “pe ára tuicha ha ñemongyhyjeha Ñandejára rehegua” mboyve, ha’e peteĩ marandu rerahaha peteĩteĩva, ha avei pe movimiento ojoajúva pe marandu rehe pe marandu rerahaha omoherakuãva. Upévare, pe Elías oñemondóva ha’e umi cien cuarenta y cuatro mil ndohechamo’ãiva mano, Enoc ha Elías ohechauka haguéicha. Ha’ekuéra hína umi oñemopu’ãva peteĩ poyvi ramo pe ley dominical oúta hag̃uápe pya’e.
The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.
Ára pahápe pe Elías ojehechauka avei Juan el Bautista rupive, ha katu Juan ndorrepresentái umi cien cuarenta y cuatro mil. Haʼe orrepresenta umi ojoajúva pe movimiento rehe ha omoneĩva pe marandu pe mensajéro ára pahapegua rehegua, ha upéi pe papado ojuka chupekuéra pe aravo pe apañuãi ley dominical rehegua oñepyrũva pe ley dominical oútavagui pyaʼe ha opa hag̃ua Miguel opuʼã jave ha pe papado oguahẽ hag̃ua ipahápe ndaipóri avave oipytyvõ hag̃uáicha.
Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.
Elías ojehechauka Monte Carmelo ári ha Juan ojehechauka Herodes karu guasu kotýpe. Ko’ã mokõi testígo histórico ohechauka porã mokõi aty tavayguakuéra Tupã rehegua ára pahápe, ojehechaukáva Apocalipsis kapítulo siete-pe. Umi cien cuarenta y cuatro mil ha pe aty guasu ojoaju Monte Carmelo rehe ha Herodes aramboty arete rehe. Ko’ã mokõi línea profética ome’ẽ peteĩ punto de referencia hatã ikatu hag̃uáicha ojehechakuaa porã hag̃ua umi elemento akã poapývagui, upéva hína umi siete akãgui oĩva Apocalipsis diecisiete-pe, heta detalle profético reheve omyesakã hag̃ua mba’éichapa ha mba’érepa pe tendota paháva, upéva hína pe tendota poapýva oúva umi siete-gui, ojapo ijehegui pe dictador guasu Estados Unidos-pe umi movimiento paha rupi pe sexto reino profecía bíblica rehegua.
At the Sunday law the threefold union is accomplished.
Pe léi dominicalpe ojejapo hag̃ua pe joaju mbohapyvegua.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Peteĩ decreto rupive oñemombaretevévo Papado institución, Tupã léi rehe oñembyai hag̃uáicha, ñane retã ojepe’apaite vaʼerã tekojoja-gui. Protestantismo ojepyso vove ipo pe yvyra puku oĩva mbytépe oipyhy hag̃ua Roma pokatu po, ojepyso vove yvýgui pe yvykua pypuku ári ojopói hag̃ua Espiritualismo ndive, ha, ko mbohapy joaju rehegua puʼaka guýpe, ñane retã omboyke vove opaite principio Constitución rehegua peteĩ gobierno protestante ha republicano ramo, ha omeʼẽ vove tape oñemosarambi hag̃ua umi japu ha ñembotavy papal rehegua, upéicharõ ikatu jaikuaa oguahẽma hague ára oñehechauka hag̃ua Satanás rembiapo hechapyrãva ha pe paha hiʼag̃uimbaitéma.” Testimonios, tomo 5, 451.
Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.
Upéicharõ ko ta’ãngápe oĩ peteĩ joapy, ha upe joapy ha’e peteĩ ñe’ẽ iñinspira va’éva rembipuru. Ha’e peteĩ mba’e oikóva pe decretope, peteĩ sentidope ha’éva peteĩ mba’e peteĩnte, ha katu añetehápe ha’e peteĩ joapy porãiterei mba’e oikóva rehegua. Pe “decreto”-pe Estados Unidos ndaha’éi véima pe mbohapyha poteĩha rréino profecía bíblica pegua, upéva he’ise upépe oñepyrũha pe pokõiha rréino; ha pe pokõiha rréino omoneĩ ome’ẽ hag̃ua irreino pe mymbápe. Pe proféta japu oñehundírõ, pe dragón oñemoĩ hendápe, ha pya’eterei ome’ẽ irreino mbyte pe mymbápe.
At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.
Karmel yvyty ári oĩkuri irundysa po proféta Baal mba’éva, ha oĩkuri upépe irundysa proféta ka’aguy rehegua, oĩva Samáriape ho’úva Jezabel mesa ári.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.
Ko'ág̃a emondo ha embyaty chéve opa Israel yvyty Carmelo-pe, ha umi proféta Baal mba'éva irundy sua po, ha umi proféta ka'aguy marangatu pegua irundy sua, umi okarúva Jezabel mesa guive. 1 Reyes 18:19.
Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.
Elías ohechauka Karmelo Yvyty ári oikóva ñorairõramo, ndaha’éi añónte porandu mba’épa pe Tupã añeteguáva, síno avei peteĩ ñorairõ mávapa pe maranduhára añeteguáva rehe.
Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.
Upérõ Elías he’i tavayguakuérape: Che, che añoite aheja Jehová maranduhára ramo; ha Baal maranduharakuéra katu irundy sua po yvypóra. 1 Reyes 18:22.
When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.
Elías ofrénda ho’upyré ojeporavóramo tata oguejy vaekuépe yvágagui, upéi ha’e voi ojuka ijehegui umi irundyciento cincuenta proféta Baal rehegua.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Ha Elías he'i chupekuéra: Pejagarra hag̃ua umi maranduhára Baalpegua; ani peteĩve ojekái. Ha ojagarra chupekuéra; ha Elías ogueraha chupekuéra yvýpe ysyry Kisiónpe, ha upépe ojuka chupekuéra. 1 Reyes 18:40.
Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.
Baal ha’e peteĩ tupa gua’u kuimba’e rehegua, ha umi irundysa proféta ka’aguy pegua, oĩva gueteri Jezabel ndive, okaru hag̃uáicha imesápe Samaria táva ryepýpe, ha’e umi proféta pe tupa kuña rehegua, Astarot pegua. Pe tupa kuña oikove vaʼekue Elías ojukapa rire umi proféta Monte Carmelo pegua.
“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.
“Umi tapicha yvyty ári oĩva oñesũ kyhyje ha ñemomba’eguasúpe Tupã ojehecha’ỹva renondépe. Ndaikatúi oma’ẽ pe tata hendy porã ha ohundipáva yvágagui oñemondova’ekuére. Okyhyje hag̃ua ha’ekuéra oñehundi hag̃ua ijehegui, iñemboyképe ha iñangaipakuérape. Osapukái peteĩ ñe’ẽme, pe osẽva yvyty ári ha oñehendu jey hag̃ua ñu guýpe hendápekuéra tuichaiterei hesakã hag̃uáicha: ‘Ñandejára, ha’e hína Tupã; Ñandejára, ha’e hína Tupã.’ Israel ipahápe oñemombáy ha ndojejavymo’ãi. Ohecha hikuái iñangaipa ha mba’éichaitépa omotĩrõ va’ekue Tupãme. Opu’ã ipochykuéra Baal maranduhára kuéra rehe. Kyhyje vaietére Acab ha Baal pa’ikuéra ohecha Jehová pokatu hechapyrãva jehechauka. Jey oñehendu, ñe’ẽ mbopy’ajuha ha tembiapoukapýpe, Elías ñe’ẽ tavayguakuérape: ‘Pejapyhy Baal maranduhárape; ani peteĩve oĩ okañýva.’ Ha umi tavaygua oĩma va’ekue oñehendúvo Elías ñe’ẽ. Ojapyhy hikuái umi maranduhára japu ombotavýva’ekuépe, ha ogueraha chupekuéra ýsyry Quisónpe, ha upépe Elías, ipoite rupive, ojuka umi pa’i ta’anga járape.” Review and Herald, October 7, 1873.
Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.
Karmelo Yvyty ohechauka pe léi domingo oútava pyaʼe Estados Unidos-pe. Upérõ hína pe poyvi umi cien cuarenta y cuatro milgua (ojejoguáva Elías rehe) oñemopuʼã. Upépe hína pe hatĩ protestánte añetegua ojehechauka porãite, oñembojojávo pe hatĩ protestánte japúndi ndive, oĩva Samaria-pe, hoʼúvo Jezabel rembiʼu. Upépe avei pe hatĩ Republicano, oikóva kuri pe hatĩ tupão ha estadopegua mokõivéva, oguahẽvo Karmelo Yvytýpe, oguahẽ ipahápe pe sexto reino ramo profesía bíblica-pe. Upéi opyta Ahab año, ha itetã diezvegua, ha Jezabel, oñemokañýva Samaria-pe, okaruku aja protestánte apóstata kuéra ndive. Pe sexto reino opa, ha upérõ ama ou jehaʼỹre.
At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.
Herodes arete guasu ára pe, Elías, ojehechaukáva Juan Bautísta rupive, oĩ kársel romano-pe, oha’arõvo jejora térã mano. Ndaipóri Baal maranduhára ojapótava pe jeroky ñembotavy rehegua, peteĩnte oĩ, Salomé, Jezabel rajy. Herodes ha iñirũnguéra mburuvicha guasu rehegua oka’u Babilonia rykuere rupi, pórke hi’ára guasu avei ohechauka araka’eve pe léi domingo rehegua, ha opa tetãnguéra oñepyrũ okaru’u Babilonia rykueregui ára 11 jasyporundy 2001-pe, heta mboyve pe léi domingo oútava pya’e.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ha upe rire ahecha ambue ánhel oguejy yvágagui, oguerekóva mbarete guasu; ha yvy oñesape hag̃ua iglória reheve. Ha osapukái hatã peteĩ ñeʼẽ mbaretépe, heʼívo: Babilonia guasu hoʼa, hoʼa, ha oiko hag̃ua aña-kuéra róga, ha opa espíritugui kyʼa renda, ha opa guyra kyʼa ha jeguarúva kora. Opa tetãnguéra niko hoʼu heko vai pochy rymba ryguasu kaguy, ha yvy ruvicha-kuéra omyakãratĩ hendive, ha yvy pegua ñemuha-kuéra oñembopirapire heta imbaʼe heʼẽ porã reieterei rupive. Apocalipsis 18:1–3.
These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.
Koʼã mbohapy ñeʼẽrã oñekumpli vaʼekue umi tuichaitereíva óga New York-pegua, umi mokõi tórre joykeʼy, oñemboyke yvýre Tupã pokatu rupi.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Ko'ág̃a piko ou pe ñe'ẽ che ha'emava'ekue Nueva York ojeipe'apa va'erãha peteĩ y pororo guasu rupive? Kóva araka'eve nda'éi. Ha'e kuri, aikéma guive umi óga tuichaitéva oñemopu'ãva upépe, peteĩ piso ári ambue piso, ‘Mba'e mba'e vaietepa oikóta Ñandejára opu'ãvo omongu'e hag̃ua kyhyje hag̃uáicha yvy! Upérõ oñekumplíta pe ñe'ẽ Apocalipsis 18:1–3-pe.’ Pe kapítulo 18 pukukue Apocalipsispegua peteĩ ñemomarandu hína umi mba'e oútavare ko yvy ári. Ha katu ndaikuaái mba'eve hesegua añetehápe mba'épa oútava Nueva York ári; peteĩnte aikuaa: peteĩ ára umi óga tuichaitéva upépe oñembotyryrýta, ho'áta Tupã pokatu ojere ha ojerejey rupi. Pe tesape oñeme'ẽva chéve rupive aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñe'ẽnte Ñandejáragui, peteĩ pokomi imbareteitéva rehegua, ha ko'ã mba'epu guasu oñehundíta. Oikóta umi escena ñanemondýiterei hag̃uáva, ndaikatúiva ñañeimahina.” Review and Herald, 5 de julio de 1906.
The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.
Pe léi dominikal oñemboajútava pyaʼe ojehechauka Apocalipsis kapítulo dieciocho pe ñeʼẽ mokõiháicha, ha upéva ohechauka Acab pe Monte Carmelo, ha Herodes pe arete hiʼaramboty rehegua. Herodías, haʼéva avei Jezabel, ndaipóri upépe Herodes pe arete kaʼúpe, upéicha avei Jezabel ndaipóri vaʼekue Monte Carmélope. Pe léi dominikal peve, hese oñembyesarái umi setenta áño simbóliko aja pe mymba yvy rehegua poguýpe, haʼéva profecía bíblica pe rréino poteĩha. Jezabel orrecibi rire iherida omano hag̃uáicha ary 1798 ha 1799-pe, pe rréino poteĩha (Estados Unidos) oñepyrũ hembiapo ramo pe rréino poteĩha profecía bíblicape. Ha opa vove pe rréino poteĩha, upévo haʼe ojevy ha oñepyrũ opurahéi hag̃ua ipurahéi, ha ombojeheʼa hag̃ua tekovai opa tetã yvy ariguándi.
Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.
Ipurahéi kuéra tekovai ha víno rehegua oñepyrũ profétikamente 11 jasyporundy 2001-pe, ha upéva ningo pe mbosako’i hag̃uánte ra’e, ojehechauka haguéicha umi treinta ary 508 guive 538 peve rupive, pe primera vez oguapy haguére pe tróno ári. Pe léi dominical peve, upe jave pe sexto reino ojejuka Elías po rupive, ha’e okañy Samariápe. Upérõ Juan el Bautista ojejoko hína pe cárcelpe, oha’arõvo térã jepe ojepe’a hag̃ua térã omanóvo.
Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.
Herodes ha iñirũnguéra karai ndive okaʼu Babilonia rysýgui, ha Salomé, Herodías (Jezabel) rajy, ojapo ramo guare idanza tuicha ombotavy ha ombojeguarúva, Herodes ohechauka hembipota tieʼỹ ha teko vai oikóva tuguy joaju vai rehe. Haʼe ojejopymbaite ivaneraʼỹ rajy guaʼu rembiapo ombojeheʼáva tekorei, ha upévare omeʼẽ chupe peve mitad iguýrape hag̃ua irréino.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.
Ha og̃uahẽ rire ára porã, Herodes aramboty árape ojapo peteĩ karu guasu umi ijyvatevévape g̃uarã, umi mburuvicha guasúpe ha Galilea pegua kuimba'e tuichavévape g̃uarã; ha Herodías rajy oike ha ojeroky, ha ombovy'a Heródespe ha umi oguapývape hendive, mburuvicha guasu he'i pe kuñataĩme: Ejerure chéve reikotevẽva, ha ame'ẽta ndéve. Ha ome'ẽ iñe'ẽ hatã chupe: Oimeraẽ mba'e rejerurétava chéve, ame'ẽta ndéve, che rréino mbyte peve. Ha osẽ okápe ha he'i isýpe: Mba'e piko ajeruréta? Ha ha'e he'i: Juan el Bautista akã. Ha pya'e voi oike jey mburuvicha guasu rendápe ha ojerure, he'ívo: Aipotaiterei remboúma hag̃ua chéve ko'ág̃aite peteĩ plato ári Juan el Bautista akã. Ha mburuvicha guasu tuicha oñembyasy; upéicharõ jepe, iñe'ẽme'ẽ rehe ha umi oguapýva hendive rehe ndoipotái ombotove chupe. Ha upepete voi mburuvicha guasu omondo peteĩ jejukahárape, ha he'i ogueru hag̃ua iñakã; ha ha'e oho ha oikytĩ iñakã kárselpe, ha ogueru iñakã peteĩ plato ári, ha ome'ẽ pe kuñataĩme; ha pe kuñataĩ ome'ẽ isýpe. Marcos 6:21–28.
The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.
Pe ñe’ẽ peteĩha Apocalipsis dieciochopegua osẽkuri septiembre 11, 2001-pe, ha pe ñe’ẽ mokõiha osẽta pe léi domingo pya’e ou hag̃uápe. Pe tembiasakue oñerrepresentáva Juan capítulo seis-pe, pe ñe’ẽ peteĩha 2001-gua ha’eva’ekue Cristo ñe’ẽ oikuaaukáva hemimbo’épe okaru va’erãha Hete ro’óre ha hoy’u va’erãha Huguy, ha’e rupi pe Mbujape Añetegua Yvágagui. Upéva pe ára oñepyrũ Galilea-pe ha opa peteĩ ñemopotĩme hemimbo’ekuéra apytépe, umi ojei va’ekue chugui Juan capítulo SEIS, versículo SESENTA Y SEIS-pe. Upe tembiasakue oñepyrũ Galilea-pe peteĩ prueba tembi’u rehegua ndive, ha opa pe mymba ñaña marca jejapópe, oñembojoguáva papa réra papapy rehe, ha’éva SEIS, SEIS, SEIS. Galilea he’ise “jevy hag̃ua peteĩ tenda pyahúpe” térã “punto de giro”, ha septiembre 11, 2001 ha’eva’ekue peteĩ “punto de giro” profético (Galilea), ha Herodes aramboty oĩkuri Galilea mburuvichakuéra ndive. Pe ñe’ẽ ñepyrũrã Apocalipsis capítulo dieciochopegua, ha pe ñe’ẽ paha Apocalipsis dieciochopegua, mokõivéva oñerrepresenta Galilea rupive, ha’éva peteĩ punto de giro.
“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.
“Tekotevẽ ojeaprende hag̃ua mbo’epykuéra yma guare rembiaságui; ha oñemboguata ñande py’aguapy ko’ã mba’ére, ikatu hag̃uáicha opavave oikũmby Ñandejára omba’apoha ko’ág̃a umi peteĩchagua rape rehe, ojapoháicha tapiaite ymaite guive. Ipo ojehecha hembiapópe ha tetãnguéra apytépe ko’ág̃a avei, peteĩchaite, oikoháicha tapiaite pe 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 haʼe umi jere oikóva tetãnguéra rembiasakue ha pe tupaópe guarã. Tupã providénciape, oguahẽvo koʼã opaichagua apañuãi guasu, pe tesape upe árapegua oñemeʼẽ. Oñemog̃uahẽramo chupe, oĩ ñemotenonde espiritual; oñemboykeramo katu, ou ñemboguejy espiritual ha ñehundi. Ñandejára Iñeʼẽme ohechauka porã evangelio rembiapo kyreʼỹ ojejapoháicha yma guive, ha ojejapótaháicha tenonderãme, pe ñorairõ paha peve, aipo ramo umi tembiapo satanás rehegua ojapóta hikuái hikuái pe iñemonguʼe paha hechapyrãva.” Bible Echo, 26 de agosto de 1895.
Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.
Galiléa 2001-pe, ha Galiléa pe léi domingo oguahẽmbotavahápe, ohechauka araka’épa oñeñohẽ pe tesape ama riregua rehegua. Áño 2001-pe ha’e va’ekue peteĩ ñeñohẽ oñemedi va’ekue; ha katu pe ñe’ẽ mokõihápe oñeñohẽ ndorekói hag̃ua medida, ojehechaukaháicha pe ñeñohẽ tuichaitéva oiko va’ekue Elías ojuka rire umi proféta Baal guápe, upéva oiko va’ekue Herodes aramboty aretehápe. Herodes aramboty ohechauka pe pokõiha rréino heñóiha marandu hag̃ua Biblia profecíape, ha upéva pya’e voi oúva pe rréino mboyvegua omanóvo rire. Tetã peteĩ reko Amérika rehegua oñepyrũ okumby hag̃ua ipoguýpe áño 1798-pe, pe poha rréino omanóvo; ha umi proféta Baal gua oñemano jave, pe pokõiha rréino aramboty oguahẽma. Upéva pokõiha rréino ojehechauka Acab pe rréino yvategua pa’ũmeguare décuplo rupive, ha avei Herodes rupive, ha’éva peteĩ ta’anga pe rréino yvategua décuplo Roma pagana rehegua.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Ha umi vaka rehecháva mymba vai ári, umíva ojaheíta pe kuña rekovai rehe, ha omoĩta chupe tetãme’ỹ ha opi, ho’úta hetekue, ha ohapýta chupe tata rupive. Tupã niko omoĩma ipy’akuéra rupi ojapo hag̃ua hembipota, toñemoĩ hag̃ua peteĩ ñe’ẽme, ha tome’ẽ hag̃ua iguerekopyrã pe mymba vaipe, Tupã ñe’ẽ oñekumpli peve. Ha pe kuña rehecháva hína pe táva guasu, oguerekóva mburuvicha hag̃ua yvy arigua mburuvichakuéra ári. Apocalipsis 17:16–18.
Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.
Herodes oñemoĩ omohuʼã hag̃ua pe ñeʼẽmeʼẽ ojapo vaʼekue Salomépe, ha omeʼẽ hag̃ua chupe Juan akãngue, ha upéva haʼe hag̃ua pe iñeʼẽmeʼẽ ojehechauka vaʼekue peve mbyte rupi ikuarahyguasu. Umi paĩ guasu mokõi United Nations pegua, jepe ndaijaʼéi pe kuña rekovai rehe, oñemoĩ omeʼẽ hag̃ua hikuái pe séptimo reino pe akã poapyhápe, pe oĩva umi siete akã ohasavaʼekuégui. Oñemoĩ hikuái peteĩ reino rehe, oñemopyendáva pe Estado mundial joajúre, oñembojoajúvo hendive pe Iglesia mundial. Péro pe ñemendáva haʼe peteĩ ñemenda latina, ndahaʼéi peteĩ ñemenda inglesa, pórke pe iñemenda ojehechauka pe “kuña” oisãmbyhýva “mburuvichakuéra ári”. Peteĩ ñemenda latina-pe pe familia oguereko kuña apellído, ndahaʼéi kuimbaʼe mbaʼéva, ha ko mokõi hendáicha ñemenda réra haʼe peteĩ mbaʼe tuicháva pe marandu profético-pe.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Mburu ha mburuvicha guasu ha mburuvicha rendota omoĩma hi’ári kuéra pe marca anticristo rehegua, ha ojehechauka chupekuéra dragón ramo, oho hag̃ua oñorairõ umi santo ndive—umi oñangarekóva Tupã rembiapoukapy rehe ha oguerekóva Jesús jerovia.” Testimonios para los Ministros, 38.
We will continue this study in the next article.
Jaseguíta ko ñehesa’ỹijo pe oúva artículope.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.
Kóva ha’e pe ñe’ẽ Isaías, Amoz ra’y, ohecháva Judá ha Jerusalén rehegua. Ha oikóta umi ára pahápe, Ñandejára róga yvyty oñemopyendáta umi yvyty ru’ã ári, ha oñemopu’ãvéta umi cerro ári; ha opa tetãnguéra osyryta hendápe. Ha heta tetãygua ohóta ha he’íta: Pejú, ha jajupi Ñandejára yvytýpe, Jacob Jára róga peve; ha’e ñanembo’éta haperãnguéra rehe, ha ñande jaikóta irape: Siongui osẽtagui léi, ha Ñandejára ñe’ẽ Jerusaléngui.... Ha upe árape, pokõi kuña ojagarra mbaretéta peteĩ kuimba’ére, he’ívo: Ro’úta ore mborayhu ryrýi voi, ha jaiporúta ore ao voi; ehejána añoite toroñehenói nde rérape, oñemomombyry hag̃ua ore ñemotĩ. Upe árape Ñandejára hakãmby porã ha omimbiéta, ha yvy’a rembiapo porã ha iporãiterei umi Israelgui okañyva’ekuérape ĝuarã. Ha oikóta, pe opytáva Siónpe, ha pe opytáva Jerusalénpe, oñehenóita marangatu, maymáva umi ojehaíva umi oikovéva apytépe Jerusalénpe: Ñandejára ojohéi rire Sión rajykuéra ky’a, ha omopotĩ rire Jerusalén ruguy ijapytégui tekojoja espíritu rupive, ha tata espíritu rupive. Isaías 2:1–3, 4:1–4.