Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Hermana White py’ỹi ombojoja pe ta’anga óro rehegua, ñu Dura-pe oñembohapy vaʼekue, léi domingo reheguáre.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Oñemopu’ãma peteĩ sábado ta’ãnga rehegua, pe ta’ãnga óroguigua oñemopu’ã haguéicha Dura ñuíme. Ha Nabucodonosor, Babilonia ruvicha guasu, ome’ẽ haguéicha peteĩ decreto opavavépe umi ndoguejýiva oñesũ ha omomba’e guasu hag̃ua ko ta’ãnga ojejuka va’erãha, upéicha avei ojejapóta peteĩ ñe’ẽmondo he’íva opavave umi nomomba’éiva pe domingo ñembohekoha ojekastigataha cárcelpe ha ñemanóme. Péicha Ñandejára sábado ojeapyrũ yvýre. Ha Ñandejára he’ima: ‘Ai umi ome’ẽva decreto heko’ỹva, ha oháiva mba’epohýi ohaíva hag̃ua’ [Isaías 10:1]. [Sofonías 1:14–18; 2:1–3, oñecita.]” Manuscript Releases, volumen 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Ko pasáhepe Hermana White omombe’u Sofonías kuatiañe’ẽ, ha upéicha rupi ombojoapy pe joaju profético oĩva Daniel pe mokõiha ha mbohapyha kapítulo rehe. Sofonías ohechauka Ñandejára tavayguakuéra oñembyaty va’erãha mboyve pe decreto. Avei ohechauka peteĩ maraka marandu, ha’éva techaukaha peteĩ marandu ñemomarandu rehegua ojepysóva táva kuérape (Tetãnguéra) ha yvategua óga kuérape (Iglesiakuéra) rovái. Ohechauka peteĩ ñembyaty, ha’éva pe “siete veces” rehegua mba’e, oikóva Leviticus 26 ñembo’e oñeme’ẽ jave. Ohechauka peteĩ “tetã ndojehayhúiva,” ha upe aja pukukue omomba’eguasu Ñandejára huísio ejecutivo ñepyrũ, oñepyrũva pe léi dominical guive ha ojupi mbeguekatúvo Cristo Jeju Mokõiha peve.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Pe léi dominical rehegua mboaje mboyve oiko mymbajaguare ra’ãnga ñemoheñói. Mymbajaguare ra’ãnga ñemoheñói hína pe jehecháva rupive ojejapóva prueba ombohováiva umi Tupã tavayguápe, ymaite guive ohasa vaʼekuépe tembiʼu rehegua prueba. Pe mboaje mboyve, haʼéva mbohapyha (pe prueba omyesakã porãvéva), Tupã tavaygua, Sofonías ohenóiva peteĩ “tetã ndajehayhúiva”, oñehenói oñembyaty hag̃ua. Ezequiel marandu tenondegua hína pe ñembyaty marandu, ha katu upéva oñemoañete umi oikuaáva añoite iñasãiha ha oñemboʼéva Levítico mokõipa poteĩ ñemboʼe reheve, ojapo haguéicha Daniel, capítulo nueve-pe.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Hi’aguĩma pe Ñandejára ára guasu; hi’aguĩma, ha pya’eterei oñemboja; pe Ñandejára ára ñe’ẽ voi: pe kuimba’e mbarete osapukáita upépe py’aro asýpe. Upe ára ha’e pochy ára, jehasa asy ha py’apurara ára, ñehundi ha ñembyai ára, pytũ ha iñypytũmbáva ára, arai ha pytũ hũ añetetéva ára, mbaraka turu ha marandu vai osapukáiva ára táva mbaretépe oñembotykáva rehe, ha umi tórre yvatépe rehe. Ha amoĩta jehasa asy yvypórape ári, ha oguatáta hikuái ohecha’ỹva ramo guáicha, opekágui Ñandejára rehe; ha huguy oñeñohẽta yvyku’i ramo, ha hetekuéra tekaka ramo. Ndaikatumo’ãi ipirapire plata ni ipirapire óro oguenohẽ chupekuéra pe Ñandejára pochy árape; ha opaite yvy oñembokotata itatakua akãhatã rupi; ha’e pya’e hag̃uáicha ohundíta opa umi oikóvape pe yvýpe. Peñembyaty, heẽ, peñembyaty, tetã ndajehayhúiva; mboyve pe ñe’ẽme’ẽ osẽ, mboyve pe ára ohasa hag̃ua kuarahy’ỹi omboveve hag̃uáicha, mboyve pe Ñandejára pochy rasy ou pende ári, mboyve pe Ñandejára pochy ára ou pende ári. Peheka Ñandejárape, peẽ opaite yvy arigua ivai’ỹva, pejapóva hekópe hustísia; peheka tekojoja, peheka ñemomirĩ: ikatu hag̃uáicha peñemokañy pe Ñandejára pochy árape. Sofonías 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Peteĩ “kuimba'e ipu'akáva” Ñandejára Ñe'ẽme ha'e peteĩ kuimba'e pokatúva, ha pe ñe'ẽrã peteĩha oñe'ẽhápe peteĩ “kuimba'e ipu'akávare” ha'e Gedeón.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Ha ou peteĩ ánhel Ñandejáragui, ha oguapy peteĩ yvýra rovyũ guýpe oĩva Ofrápe, pe mba’e Joás Abiezergua rehegua; ha ita’ýra Gedeón omongu’i trígo upe uva ryru renda ypýpe, omokañy hag̃ua umi Madián guápe. Ha Ñandejára ánhel ojechauka chupe, ha he’i chupe: Ñandejára oĩ ne ndive, nde kuimba’e py’aguasúva. Upérõ Gedeón he’i chupe: Ah che Ruvicha, Ñandejára oĩrõ ñane ndive, mba’ére piko upéicharõ opa ko’ã mba’e ou ñande ári? ha moõpa oĩ opa umi hechapyrãmbajekuéra ñande ru kuéra omombe’u va’ekue ñandéve, he’ívo: Ndaha’éi piko Ñandejára oguenohẽ va’ekue ñandéve Egíptogui? ha ko’ágã Ñandejára ore reja rei, ha ore me’ẽ umi Madián pope. Upérõ Ñandejára oma’ẽ hese, ha he’i: Tereho ko nde py’aguasu reheve, ha nde resalváta Israel umi Madián poguýgui: ndaha’éi piko che voi romondo ndeve? Ha ha’e he’i chupe: Ah che Ruvicha, mba’éicha rupípa asalváta Israel? péina ápe, che rogaygua ndahetáii Manaséspe, ha che hína pe michĩvéva che ru rógape. Ha Ñandejára he’i chupe: Añetehápe che aime ne ndive, ha nde reityta umi Madián guápe peteĩ kuimba’éicha. Jueces 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Sofonías-pe pe kuimba’e mbarete, ha’éva avei Gedeón, hasẽ va’erã pohýi asýpe. Ñe’ẽ “hasẽ” ha’e peteĩ símbolo Pyhare Mbytegua Sapukái rehegua ára pahápe, ha ñe’ẽ “pohýi asýpe” ohechauka tekojoja ñemyrõ. Gedeón, térã Sofonías “kuimba’e mbarete”, ha’e peteĩ símbolo marandu Elías rehegua oguerekóva tembiapo ohechauka hag̃ua Tupã tavayguakuérape hembiapo vai, ha katuete avei ituvakuéra rembiapo vai.
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 rembyasy, emopuʼã nde ñeʼẽ turuichaicha, ha ehechauka che retãme hembiapo vaikue, ha Jacob rógape hembiangaipa. Isaías 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Opavave proféta oñondivepa oĩ peteĩ ñe'ẽme ára pahápe, upévare Isaías trompéta marandu ha’e avei Sofonías kuimba’e mbaretegua “sapukái”, ha upéichaite avei enterove ohechauka máva hína pe Elías mensahéro ha hembiapo ára pahápe. Isaíaspe umi versíkulo oúva hechauka ipekadokuéraha jejapo hag̃ua presumisión, pórke oguerovia hikuái añetehápe omomba’e guasuha ha oserviha Ñandejárape.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Che katuete che reka ára ha ára, ha vy’apópe oikuaase che rape, peteĩ tetã ojapo vaʼekuéicha tekojoja ha ndohejareíva’ekue Ijára rembiapoukapy; ojerure chéve tekojoja rembiapoukapy, ha ovy’a oñembojávo Tupã rendápe. Isaías 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Pe kuimba’e mbarete hasẽ asyva ha’e Pe Sapukái Pyhare Mbytegua marandu, oikéva ipype pe jehechauka 18 jasypokõi 2020 ha’e hague peteĩ angaipa ñemboyvate ñandejára rehegua, tekotevẽva oñembyasy hag̃ua hese ha oñemombe’u hag̃ua. Pe marandu Pyhare Mbytegua mba’eete ha te’ỹi ha’e pe mymba ra’ãnga ñemoheñói, ha upe rire pe juicio oguerúva Estados Unidos ári, ha upéi mundo ári, Islam rupive.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Ñembo’e Levítico veintiséis pegua oñemboguata vove pe desierto pahápe, umi mbohapy ára mbyte ha pe mbyte pegua Apocalipsis once pegua rembe’ýpe, pe hepyetereíva ha pe marãva oñemombyta ojuehegui. Umi arandu ha umi vyro opytáta térã oguerekóta pe aséite órova, térã ndoguerekomo’ãi, ha upe árape ha’ekuéra oĩta peteĩcha Gedeón “kuimba’e peteĩ” ramo. Sofonías he’iháicha, pe léi domingo rehegua decreto mboyve, Gedeón, ha’éva Elías, ha’éva Ezequiel, ha’éva pe kuimba’e mbarete, oguerúta pe Pyhare Mbyte Sapy’a Marandu, oñondive pe ro’ysã’ỹ reheve ojehechaukávo Ñandejára tavayguakuérape ipekádo, oike hague hikuái pe 18 de julio de 2020 predicción-pe, ha iñeha’ã hekópe’ỹva omoañete hag̃ua iñepredicción, oitypa rire voi hag̃uaicha.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Sofonías ohechauka peteĩ ñembyaty joaju Tupã tavayguakuéra rehegua umi ára pahápe oikótava pe léi domingo rehegua decreto mboyve. Pe ñembyaty joaju avei ojehechauka Ezequiel marandu peteĩha capítulo treinta y siete-pe.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Upévare ajerovia’ẽ he’iháicha chéve oñe’ẽ hag̃ua; ha ajerovia’ẽ aja, oĩ peteĩ tyapu, ha péina, peteĩ ryryi, ha umi kangue oñembojoaju, peteĩteĩ ikangue reheve. Ha ama’ẽ ramo, péina, umi tendón ha’o ho’ári, ha pire ojaho’i yvate guive; ha katu ndaipóri ipypekuéra pytu. Ezequiel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Ezequiel oñeprofetisa umi kangue piru oñeno vaʼekue omanóva upe táva calle-pe, Apocalipsis kapítulo once-pe, upépe avei ñande Ruvicha oñekurusifika hague. Tenonderãme oñembyaty oñondive.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Ha hetekue omboguekuéra opytáta pe táva guasu rape mbytépe, espirituálmente oñembohérava Sodoma ha Egipto, upépe avei ñande Ruvicha ojejuka kuri kurusúre. Ha umi tetãyguakuéra, ñemoñarekuéra, ñe’ẽnguéra ha tetãnguéra ohecháta hetekue omboguekuérape mbohapy ára ha mbyte pukukue, ha ndohejamo’ãi oñeñotỹ hag̃ua sepultúrape. Ha umi oikóva yvy ári ovy’áta hese kuéra, ovy’apavẽta, ha omondo hag̃ua jopói ojuehe; ko’ã mokõi maranduhára proféta niko ombohasa asy umi oikóva yvy ári. Apocalipsis 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Oñembyaty hikuái umi mbohapy ára ha mbyte oguahẽ hag̃uáicha ipaha gotyo. Umi mbohapy ára ha mbyte he’ise pe araro’y Mateo kuatiañe’ẽ ñembyaty mokõipa poha-pe, ha avei ha’e pe isarambi “pokõi jey” Levítico mokõipa poteĩme. Umi oñembyatyva’ekue ojesarambíma va’ekue yma, ha Sofonías omombe’u chupekuéra peteĩ “tetã ndajeipotavéva” ramo. Pe tetã ndajeipotavéva hína umi omanóva va’ekue tape rupi, aja ko yvy ojeroky ivy’a umi hete omanóva rehe, ha upe rire oñembyaty oñondive ha upéi oiko pe tetã ojehechauka hag̃uáicha pe dragón pu’aka ára pahapegua ñorãirõ rendáramo, umi omopu’ãva pe Tiro kuña rekove vai ojejapóva iñakãramo.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Purahéi térã Salmo Asafpegua. Ani rekyre’ỹ, Ñandejára; ani reñembopy’aguapy, ha ani reikytĩ kirirĩ, Ñandejára. Péina, ne enemigo kuéra ojapo sarambi; ha umi nde rayhú’ỹva omopu’ã iñakã. Oñomongeta ñemimbyre rehe ne retãygua kuérare, ha oñe’ẽ joa umi nde remiñongatúvare. He’i hikuái: Pejúke, ha jajuka hag̃ua chupekuéra tetãramo hag̃ua hag̃ua’ỹ; ani hag̃uáicha Israel réra imandu’ápe oikove. Oñomongeta joa peteĩ ñe’ême, ha oñemoĩ peteĩ ñe’ẽme nderovái. Salmo 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Haʼekuéra rembiapokue haʼe ojapyhy hag̃ua Israel espiritual ára pahápegua ha omombo hag̃ua chupekuéra Nabucodonosor tatakuápe hendy asývape. Umi kangue omanómava raẽvete ohendúvo Isaías “ñeʼẽ”, osapukáiva Pyhare Mbyte Sapyʼa marandu, gueteri oĩ pe desiértope umi mbohapy ára mbyte ha peteĩ mbyte aja. Upéi tekotevẽ oiporavo hag̃ua oguerovia térã omboyke pe Consolador Cristo opromete vaʼekue omondo hag̃ua, ha upéva ohechauka hag̃ua chupekuéra iñangaipa, pe ára 18 jasypokõi 2020-pe guare.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Pembopy'aguasu, pembopy'aguasu che retãme, he'i pendejára. Peñe'ẽ porã Jerusalén-pe, ha pesapukái chupe, peje hag̃ua ichupe iñorairõha opama hague, hembiapo vaikue oñeperdonamahague; Tupã po guive orresivi hag̃ua mokõivekue opa iñangaipa rehe. Oĩ peteĩ ñe'ẽ osapukáiva desiértope: Pembosako'i Ñandejára rape, pembohendy porã pe desiértope peteĩ tape guasu ñandejára-rã. Opa yvyuguy oñemopu'ãta, ha opa yvyty ha cerro oñemoĩta yvýpe; ha umi ikarẽva ojejapóta hekopete, ha umi tape iñañáva oñembojoja hag̃ua. Upéi Ñandejára gloria ojehechaukáta, ha opa tekove ohecháta oñondivepa; Ñandejára jurúgui osẽgui péicha he'íva. Isaías 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Pe pasáhe omombeʼúva pe tembiapo pe oñehendu hag̃uáicha osapukáiva desiértope oreko marandu aty porãite ha detallado. Iñeʼẽmondo oñemopyendáta peteĩ jehechauka Cristo rekokatu rehe, ojehechaukaháicha pe “gloria” rupi, haʼéva Cristo rekokatu, ojekuaaukátagui. Pe Revelación Jesucristo rehegua ojeipeʼáva mbeguekatu pe gracia ñemboty mboyve hína peteĩ jejora Cristo rekokatu rehegua, ojehechaukaháicha pe aspecto irekokatupegua ojehechaukáva Alfa ha Omega ramo. Avei ojekuaaukáta irekokatuha “añetegua”.
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Ambue mbaʼe detalle haʼe hína kóva: ñeʼẽ oñepyrũvo osapukái, haʼe gueteri oĩ pe desiértope umi mbohapy ára imédio jave, pórke osapukái hína desiértope. Profétikamente, hembiapo oñepyrũvo, mokõi testígo gueteri omanóva pe tape rehe ohasáva Ezequiel ñu rupi. Ambue hecho específico haʼe hína kóva: ñeʼẽ oñepyrũvo hembiapo, opaite yvóra orekóta jeike pe marandu rehe. Ambue observación haʼe hína pe marandu oñemeʼẽha umi ára pahápe Cristo ombogue jave angaipa cien cuarenta y cuatro mil pegua, pórke iñañakuéra oñepardona ma. Pe añete triste ojehechaukáva avei “línea ári línea”, haʼe hína umi og̃uahẽva añónte evangelio rembijerurekuéra rehe ojapóramo pe perdón ojejapóva upe tembiasakuepe.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Umi ombohovái añónte umi jerure ojoajúva Leviticus mokoĩpa poapy ñembo’e rehe ndive ojeipeʼáta chuguikuéra ipeka ha ituvakuéra pekakuéra, pórke oguerekomáta hikuái “mokoĩ jevy opa hag̃ua hembiapo vaikue rehe.” Ñandejára “po” ojoajúva ipekakuéra ha ituvakuéra pekakuéra rehe haʼe peteĩ taʼãnga profétika pe ñembyasy peteĩha rehegua, upépe Ñandejára ojoko vaʼekue Ipo peteĩ jejavy ári omoheñóiva pe ñembyasy peteĩha. Pe tembiasakue Millerita-pe Ipo ojoko vaʼekue Ñandejára retãygua ani hag̃ua ohecha peteĩ añetegua okañymíva. Ipo upe tembiasakue-pe orrepresenta vaʼekue Iñangareko divíno. Umi ára pahápe Ipo orrepresenta Ñandejára retãyguakuéra omboykévo peteĩ añetegua ojehechaukávaʼekue chupekuéra, ha upérõ Ipo orrepresenta Ijuísio divíno.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Ezequiel ñe’ẽmarangatu peteĩha ñe’ẽme umi omanóva oñemoheñói oñondive, ha katu gueteri ndopytai peteĩ ehérsito tuichaitévaicha. Ezequiel capítulo treinta y siete-pe ñe’ẽmarangatu mokõiha katu omohu’ã upéva, oguerúvo pe pytu oúva umi irundy yvytu guive.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Upéi he’i chéve: E-profetisa yvytúre, e-profetisa, kuimba’e ra’y, ha ere yvytúpe: Péicha he’i Ñandejára Tupã; Eju umi irundy yvytúgui, nde pytu, ha eipeju ko’ã ojejukávare, oikove hag̃ua. Upémarõ che a-profetisa ha’e he’i haguéicha chéve, ha pytu oike hesekuéra, ha oikove hikuái, ha opu’ã hi’ári iñypy’ẽre, peteĩ ehérsito tuichaitereíva. Upéi he’i chéve: Kuimba’e ra’y, ko’ã kanguekue hína opaite Israel róga; péina ápe, ha’ekuéra he’i: Ore kanguekue ipirupa, ore ñeha’arõ okañyma; ñande ñekytĩmbyre ore rehe guarã. Upévare e-profetisa ha ere chupekuéra: Péicha he’i Ñandejára Tupã; Péina ápe, che retayguakuéra, che aipe’áta pene yvykua, ha ajapóta peẽ peẽsẽ pene yvykúagui, ha roguerúta peẽme Israel retãme. Ha peikuaáta che ha’eha Ñandejára, aikéta vove aipe’a pene yvykua, che retayguakuéra, ha rogueru peẽme pesẽ pene yvykúagui, Ha amoĩta che espíritu pende pype, ha peikovéta, ha pomoĩta pende yvýpe; upéramo peikuaáta che, Ñandejára, ha’e hague upéva ha ajapo hague, he’i Ñandejára. Ezequiel 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Upéva Ezequiel profesía pytu ha’e pe marandu sellorã, ougui pe irundy yvytúgui.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ha upe rire umi mba’e, ahecha irundy ánhel oñembo’yha yvy irundy kóne rehe, ojoko hag̃ua yvy irundy yvytu, ani hag̃ua pe yvytu opeju yvýpe, térã paráre, térã mba’eve yvyramáta rehe. Ha ahecha ambue ánhel osẽva kuarahyresẽ gotyo, oguerekóva Ñandejára oikovéva séllo; ha osapukái ñe’ẽ hatãme umi irundy ánhelpe, umi oñeme’ẽ vaʼekuépe ombyai hag̃ua yvy ha pe para, he’ívo: Ani pembyai yvy, ni pe para, ni umi yvyramáta, peve torosella Ñandejára rembiguái kuéra ore rováre. Apocalipsis 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Irundy oúva osẽ kuarahyresẽ gotyo guive, ha marandu herakuãva rupive, Islam ha’e mokõivéva: “pe yvytu kuarahyresẽ guigua” ha “kuarahyresẽygua ra’ykuéra.” Ezequiel “pytu”, omoambuéva umi tete oñemoheñóimava’ekuépe “ehérsito tuicha ha hetaitereíva” ramo, ha’e pe marandu omoselláva umi cien cuarenta y cuatro mil-pe. Pe marandu sellado rehegua, Apocalipsis kapítulo siete-pe, osẽ kuarahyresẽ gotyo guive. Upéva ha’e Pyharepyte Sapukái marandu, ha Sofonías ombohéra chupe pe trompéta “sapukái táva oñemongoráva rehe, ha umi tórre yvate rehe.”
A tower is a symbol of the church.
Peteĩ tórre ha’e peteĩ símbolu pe iglésiape g̃uarã.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Pe parávolape óga róga ojáicha Tupãme, pe parral katu pe tetã judíope, ha pe ykére oñemoĩva kora pe léi divina va’ekue, ha’éva chupekuéra ñangarekorã. Pe tórre katu peteĩ símbolo va’ekue pe témplogua.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Peteĩ táva ha’e peteĩ rréino profecía bíblicape. Papado ha’e “Babilonia”, “upe táva guasu”. Francia ha upéi Estados Unidos ha’e “upe táva guasu”, “Sodoma ha Egipto” guigua. Jerusalén ha’e “upe táva guasu”, oguejýva yvágagui. Sofonías marandu oñemoĩ umi táva ha torrekue rehe, térã tupão ha Estado ñembojoaju rehe, upéva he’iséva voi mburuvicha vai ra’anga. Ha’e pe marandu “ñemi” Daniel arandukue mokõiha kapítulope.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Pe léi pe decreto léi domingo, upéva hína pe ta’ãnga órogua Nabucodonosor rehegua, pe prueba oĩva Daniel capítulo mbohapy-pe, umi tete omanóva opáy ha oñemoambue peteĩ ehérsito mbareteetévape, ikatu hag̃uáicha omombe’u pe marandu ohechauka ha ombohováiva pe ñemoheñói joaju iglesia ha tetã apytépe, ha avei ohechaukáva Islam ha’eha pe tembiporu providencial Tupã oipurúva omoĩ hag̃ua Ijuicio umi ombohováivare domingo ñemomba’e guasu, peteĩchaite yma guaréicha ojapohaguéicha tembiasakuépe. Pe marandu ohechauka avei araka’épa pe ta’ãnga oñemohu’ãmbáta, ha omoĩvo pe mymba ñemarka, upérõ pe juicio oñeme’ẽta.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Ndaha’éi ñe’ẽjoaju hag̃uaicha peteĩ referencia directa Daniel kapítulo mbohapýpe pe mymba ra’angáre ogueraháva ha oguahẽva hi’aguĩvéva pe léi domingope, péro ndaikatúi oĩ peteĩ marandu mbohapyha peteĩha ha mokõiha’ỹre, pórke Daniel kapítulo mokõi tekotevẽ oñemoinge pe jehechauka añetegua-kuérape oñerrepresentáva Daniel kapítulo mbohapýpe. Pe “sekréto” pe sueño ra’anga rehegua kapítulo mokõigui ohechauka Ñandejára retãyguakuéra oñepyrũha ohechakuaa hag̃ua umi mba’e oikovéva ha omanóva rehegua Nebucodonosor mymba ra’anga rehe.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Lóhika oñembosantifikáva ojerure, Nabucodonosor odesidi rire ojapótaha peteĩ ceremonia de dedicación ta’ãnga óroguápe g̃uarã, upe ta’ãnga raẽete ojejapova’erãha, ha umi músiko tekotevẽha oñembokatupyry pe música oipurútavape pe ceremonia-pe. Tekotevẽkuri oĩ peteĩ ñembosako’i tenondegua pe construcción rehegua, sapy’ami’ỹre oikóva peteĩ tiempo pukukue javeve, yvykua jepe’o reheve, peteĩ cimiento oñemoĩva, andamio, ha mba’apohára oikéva ha osẽva; ha upe ñembosako’i niko pe ta’ãnga oñeformáva Nabucodonosor képe ohechava’ekue, hákatu Nabucodonosor ñemomba’eguasu odesidi ojapo hag̃ua peteĩ ta’ãnga peteĩ mymba año rehegua, ndaha’éi opaite tetãnguéra profecía bíblica-pe guáre. Upe ta’ãnga ñemopu’ã hína pe prueba Tupã tavayguakuéra ohasava’erã pe tiempo de gracia oñembotýmboyve, ha oñesellamboyve chupekuéra, pe música oñepyrũ mboyve.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Pe lógica santificada ohechauka avei Sadrac, Mesac ha Abed-nego ndaha’éi hague umi esclavo hebreo añoite ohecháva’ekue pe ñembosako’i tenonderãgua pe ta’anga óropegua ñembojerovia hag̃ua. Ha’ekuéra añoite umi hebreo oikuaáva pe oikóva he’iséva umi ñembosako’i peteĩ ñe’ẽmondo tekove ha ñemano rehegua ramo, ha ojapo ijeheguiete iñembosako’i pe apañuãi oútavape g̃uarã.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Pe pasáhe Sister White rehegua oĩva ko artículo ñepyrũme, ha’e ndaha’éi ombojoja mante Sofonías ñe’ẽmondo Nebucadnesar ta’ãnga óroguándi ha arapokõindy léindi, síno avei ohechauka Isaías ñe’ẽmondo hekojoja’ỹva.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
¡Ai umi oguenohẽvape léi hekojoja’ỹva, ha umi oháivape jehasa asy ha’ekuéra voi omoĩva; ojejoko hag̃ua imboriahúva tekojojágui, ha ojeipe’a hag̃ua che retãyguakuéra imboriahúvagui iderécho, viúda-kuéra hag̃ua ijapyra, ha omonda hag̃ua umi mitã’ỹvape túva’ỹvagui! Ha mba’épa pejapóta pe jehechajey árape, ha pe ñehundi mombyry guive oútavape? Máva rendápepa peñani va’erã pytyvõ rekávo? Ha moõpa pehejáta pene mimbipa? Isaías 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
Isaías “dekréto tekojoja’ỹva” ha’e pe léi domingo rehegua, ha ha’e “jehecha ára” ha “ñemombyai”, Tetã peteĩ reko Amérika-pe g̃uarã, pórke “tetãygua apostasia” ojehapykuéri “tetãygua ñehundi”. Isaías he’iháicha, pe léi domingo-pe, ha’éva avei Nabucodonosor ta’anga órova, pe “ñemombyai” “oúta mombyry guive”.
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Penemandu ko mba’e, ha peñemoĩ kuimba’éramo; pemandu’a jey pype, peẽ oporombohasa va’ekue. Penemandu’a umi mba’e yma guarépe: che hína Tupã, ha ndaipóri ambue; che hína Tupã, ha ndaipóri avave che joguaha, amombe’úva opa hag̃ua ypy guive, ha ymaite guive umi mba’e ne’ẽrã gueteri oiko; ha ha’éva: Che rembiapo py’a guasu opytáta hatã, ha ajapóta opa mba’e che rembipota. Ahenóiva kuarahyresẽ gotyogua guyra ho’use etereíva, pe kuimba’e omboguatáva che rembiapo py’a guasu mombyry retãgui. Heẽ, che amombe’u kuri, ha che voi aroguahẽta oiko hag̃ua; che amoĩ che py’apýpe, ha che voi ajapóta. Pehendu chéve, peẽ py’a hatãva, peĩva tekojoja-gui mombyry: agueru hi’aguĩ che tekojoja; ndaha’éi mombyryta, ha che pysyrõ ndahi’aréi hag̃ua; ha amoĩta pysyrõ Sión-pe Israel, che mimbipápe g̃uarã. Isaías 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Isaías omoĩ ko pasaje opyta hag̃ua pe tiempo de demora pahápe, upévare upérõ he “salvación” noñembohasavemo’ãi “are hag̃ua.” Péva oiko Revelación capítulo once-pe umi mbohapy ára ha mbyte paha gotyo. Pe tiempo de demora paha ojehechauka pe marandu de pe Midnight Cry og̃uahẽvo, upe jave Ezequiel pe ehérsito guasu opu’ã. Ha’ekuéra opu’ãvo, oñemopu’ã yvate peteĩ estandárteramo Revelación capítulo 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. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Ha mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike ipypekuéra, ha opu’ã hikuái ipy ári; ha peteĩ kyhyje guasu oguejy umi ohechávare. Ha ohendu hikuái peteĩ ñe’ẽ hatã guasu yvágagui he’íva chupekuéra: Peju yvate ko’ápe. Ha ojupi hikuái yvágape peteĩ arai reheve; ha ija’e’ỹhára kuéra ohecha chupekuéra. Ha upe aravoite oiko peteĩ yvyryrýi guasu, ha pe távagui ho’a pe décima parte, ha pe yvyryrýipe omanókuri siete mil kuimba’e; ha umi hembýva okyhyje eterei, ha ome’ẽ gloria pe Tupã yvágapeguápe. Pe mokõiha ñembyasy hasyma ohasa; ha péina, pe mbohapyha ñembyasy hasy oguahẽ pya’e. Apocalipsis 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Mokõi testígo Apocalipsis 11-pe ojupi yvágape poyvi ramo, upe aravoitépe oiko jave pe yvyryrýi, ha upéva hína pe léi domingopegua. Upe ára, térã, Juan he’iháicha, “upe aravópe”, Isaías, capítulo cuarenta y seis he’iháicha, Tupã ohenói “upe kuimba’épe” omotenondéva Iporiahuvereko, ha’éva avei “guyra ñembyahýi pe kuarahyresẽ guive”. Pe guyra ñembyahýi, upéva hína “upe kuimba’e” Tupã oiporúva omotenonde hag̃ua Iporiahuvereko, ou “mombyry tetãgui”. Isaías capítulo diez-pe, pe “decreto añáme’ỹ” ára, ha’éva pe léi domingopegua, pe “ñehundi” Estados Unidos rehegua ou “mombyrýgui”. “Kuarahyresẽ” ha’e peteĩ símbolo Islam rehegua, profecíape mokõivéva ha’e rupi “kuarahyresẽ memby”, ha avei “pe yvytu kuarahyresẽgua”. “Guyra” profecíape ha’e peteĩ religión, ojehechaukaháicha Babilonia ha’eha peteĩ ka’aguy ryru henyhẽva guyra ky’áva ha iñañaite guive. Pe “guyra ñembyahýi” ouva mombyry tetãgui, kuarahyresẽ gotyogua, ha’e pe religión Islam rehegua.
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. Revelation 18:2.
Ha osapukái mbarete hendive peteĩ ñe’ẽ hatãva, he’ívo: Mávapa guasu Babilonia ho’a, ho’a, ha oiko ñaña angakuéragui óga, ha opa espíritu ky’áva renda, ha opa guyra ky’a ha iñaña renda. Apocalipsis 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Mba’éichapa ko ñemongu’e mbohapy pegua Babilonia pyahu rehegua ohechauka mbohapyichagua gobierno, ha avei mbohapyichagua religión. Tetãnguéra Joaju rembiapo jeroviapy ha’e espiritismo, Tetã peteĩ reko Amérikagua rembiapo jeroviapy ha’e protestantismo apostata, ha pápagui pe religión ha’e catolicismo. Umi opaichagua jerovia ñemongu’e sapy’ánte oñembojehe’a kuñanguéra rehe, ha avei guyra rehe. Ha’e Tetãnguéra Joaju mba’éva, ijerovia ha ipolítika mbarete reheve, Estados Unidos reheve mburuvicha guasu tenondeteguáicha, omoĩva papado yvy guive guapyha ári. Zacarías kuatiañe’ẽme, mokõi guyra hína omopyenda pápape, pe apóstol Pablo omoherakuãva upe “añámeguáva” ramo Segunda Tesalonicenses-pe.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Upéi pe ánhel oñe’ẽva’ekue chendive osẽ, ha he’i chéve: “Ehupi ko’ág̃a nde resa, ha ehecha mba’épa kóva osẽva.” Ha che ha’e: “Mba’épa upéva?” Ha ha’e he’i: “Kóva hína peteĩ efa osẽva.” He’i avei: “Kóva hína ijojaha opa ko yvy ape ári.” Ha, péina ápe, oñehupi peteĩ plómo pohýi; ha kóva hína peteĩ kuña oguapýva pe efa mbytépe. Ha ha’e he’i: “Kóva hína tekoañáme.” Ha omombo chupe pe efa mbytépe; ha omombo pe plómo pohýi hi’áre. Upérõ ahupi che resa ha ama’ẽ, ha, péina ápe, osẽ mokõi kuña, ha yvytu oĩ hikove kuéra pepópe; oguereko rupi pepo joguaha taguato guasúpe; ha ohupi hikuái pe efa yvy ha yvága mbytépe. Upémarõ ha’e pe ánhel oñe’ẽva’ekuépe chendive: “Moõpa ogueraha hikuái pe efa?” Ha ha’e he’i chéve: “Ojejapo hag̃ua chupe peteĩ óga Sinar retãme; ha upépe oñemopyenda hag̃ua, ha oñemoĩ hag̃ua upépe hi’añeteguáva ári.” Zacarías 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Peteĩ éfa ha’e peteĩ ajaka ojeporúva oñemedi hag̃ua. Mokõi kuña omoĩva pe éfa, térã pe ajaka pe papado oguapyháramo mbytépe, ha’e mokõi iglesia. Mokõi religión ogueraháta pe religión oñemyesakãva Ñandejára Ñe’ẽme “pe aña” ramo ha omopu’ãta chupe peteĩ óga Sinar retãme. Sinar ha’e ambue téra Babilóniape g̃uarã, ha pe iglesia católica ha’e Babilonia guasu umi ára pahápe.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Mokõi kuña “omopyenda” pe kuña ñaña Babylóniape oguereko “yvytu ipepo kuérape”. Umi kuña avei ha’e guyra, pórke oguereko “pepo”, ha iñemomarandu omoĩ hag̃ua pe kuñáme hína pe “yvytu” Islam rehegua, pórke Islam ombyaty opa kuimba’e po. Pe kuña ojehupi va’ekue oñemboty va’ekue pe efa ryepýpe ijerérape guive ijeharu vaiete rire ary 1798-pe, pórke oñemoĩ va’ekue peteĩ mba’e pohýi plómogua pe efa jurúre, upépe oĩ hague. Ha katu, oñepyrũvo pe purahéi Nabucodonosor ñemomba’eguasu atyguápe, umi mokõi kuña protestantísmo apóstata ha espiritísmo rehegua oipe’a pe mba’e pohýi plómogua, ha ohupi pe akãapy poapyha, ha’éva umi sietegui.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Og̃uahẽvo pe apañuái paha gotyo, tuicha mba’eete oĩ hag̃ua joaju ha peteĩ ñe’ẽme’ẽ Ñandejára rembiporu apytépe. Ko yvy henyhẽ ama vai, ñorãirõ ha joavygui. Upéicharõ jepe, peteĩ akã guýpe—pe mburuvicha guasu papal poguýpe—tapicha kuéra oñembojoajúta oñemoĩ hag̃ua Ñandejára rehe, Ita’ýra testígo kuéra retepýpe. Ko joaju oñemopyenda pe apostata guasu rupive. Ha’e ohekávo ombojoaju hag̃ua hembiguái kuérape oñorãirõ hag̃ua añetegua rehe, omba’apóta avei omboja’o ha omosarambi hag̃ua umi hese oñe’ẽva. Akãrasy, mba’e vai rehe oñemoĩ hag̃uáicha py’a, ñe’ẽvai, ha’e omokyre’ỹva omoheñói hag̃ua joavy ha ñembyaipa.” Testimonies, volume 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Pe joaju mbohapygua omoĩ yvate hag̃ua pe papado iñakãramo, ha'ekuéra ningo oipota hag̃ua ombyaipa pe tetã ndaiporavóiva.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Ani, ehecha nde rovái ojapo sarambi; ha umi nde rayhu’ỹva omopu’ã iñakã. Oñomongeta ñemihápe nde retãygua rehe, ha oñe’ẽjoja nde reñemíva rehe. He’i hikuái: Peju, ha jajuka hag̃ua chupekuéra ani hag̃ua oiko tetã ramo; hag̃ua Israel réra ndaipórivéi mandu’ápe. Salmo 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Peteĩ guyra hína peteĩ religión, ha pe “guyra ñembyahýiva kuarahyresẽ gotyogua” Tupã ohenóiva pe domingo léi “óra”pe, pe Pyhare Mbyte Sapukái marandu oñemoherakuã jave, hína Islam. Upévare pe óraitépe umi omanóva oñemoingove jeýva ojupi yvágape pe techaukaha ramo, pe Islam “mbohapyha ñembyasy” ou pya’e. Upévare Isaías he’i capítulo diez peteĩha versículope: “¡Ñembyasy!” umi hekojoja’ỹva apoukapy omoherakuãvape g̃uarã. Apocalipsispegua “Ñembyasykuéra” hína Islam, ha Islam hína pe juicio Tupã ome’ẽva, térã tembipuru, térã yvyra (Isaías 10:5) Tupã oipurúva oinupã hag̃ua Tetã peteĩ reko Amérikape domingo jerureha omoañetévagui.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Isaías, capítulo cuarenta y seis, he’i pe “guyra ñarõ kuarahyresẽgua” ha’eha “kuimba’e omboguatáva che consejo.” Upe “kuimba’e” ha’e Islam, ha oñembohéra “mombyry retãgui”, Ñandejára “omoĩma hag̃ua” oikastiga hag̃ua Estados Unidospe, ha upéi arapýpe, domingo ñemombaretére, ojapo haguéicha yma Roma pagánandi umi irundy trompéta peteĩha rupive, ha upéi Roma papal ndive umi poha ha poteĩha “Ñembyasy” trompéta rupive. Ijehupytyrã Isaías, capítulo cuarenta y séispe, ha’e ohenói hag̃ua “guyra ñarõ kuarahyresẽgua”, ha oikuaauka Itavayguakuérape, umi oipotávape ontende Iñekonsého ha Ijehupytyrã: “Penemandu’a umi mba’e yma guarévare; che hína Tupã, ha ndaipóri ambuéva; che hína Tupã, ha ndaipóri avave cheichaguáva, aikuaaukáva paha iñepyrũmby guive, ha ymaite guive umi mba’e gueteri ndojejapóiva, ha’évo: Che consejo opytáta hatã, ha ajapóta opa che rembipota.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Isaías capítulo diez, versículo mbohapy-pe, Isaías ohaikuaa mbohapy porandu iñimportánteva:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Ha mbaʼépa pejapóta pe ára jehechakuaápe, ha pe ñehundi og̃uahẽtavape mombyrýgui? Mávape piko peñani vaʼerã pene pytyvõ hag̃ua? Ha moõpa pehejáta pende yvatekue? Isaías 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Pe porandu paha omombe’u pe yvy hechapyrãitéva operdeha iñemimbipa pe tembiapoukapy hekojojaha’ỹvape. Tetã peteĩ reko tee Estados Unidos pegua hína pe Constitución, ha upéva oñembyaipaite pe léi domingo-pe.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Ha pe Léi Guasu ome’ẽ tavayguakuérape derecho oisãmbyhy hag̃ua ijehegui, ha omopyenda umi representante tavayguakuéra remimboyavo rupive omboaje ha omotenonde vaʼerãha umi léi. Avei oñeme’ẽ vaʼekue jerovia rehegua sãso, opavave kuimbaʼépe oñemoneĩ hag̃uáicha omombaʼe Tupãme heko hag̃ua iconciencia heʼiháicha. Republicanismo ha Protestantismo oiko tetã ñepyrũrã guasu ramo. Koʼã principio haʼe hína ipuʼaka ha iporãveha ñemimby.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Ha’e hína pe Léi Guasu ohechaukáva pe mimbipa ojehejáva yvýra’ýpe pe léi domingope.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Pe tetã Ñandejára ombaʼapo hague péicha hechapyrãva rupi, ha hiʼári omyasãi hague Ipuʼakapavẽ ñemoʼãha, oheja ramo umi principio protestante, ha ilehislatura rupive omeʼẽ ramo pytyvõ ha ñemombarete romanismo-pe, omomichĩvo tekosãso jeroviapy rehegua, upérõ Ñandejára ombaʼapóta Ipuʼaka tee reheve Itavayguakuéra jeroviahárape g̃uarã. Roma ñembyaty reko mbarete ojeporúta, péro Cristo haʼe ñande refugio.” Testimonios para los Ministros, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Isaías “jejapo vaʼekue hekopotĩʼỹva,” ha’éva pe léi domingo rehegua, omoĩva’ekue pahápe Tetã peteĩ reko Estados Unidos mimbipa, ohechauka mba’éichapa pyaʼe ombohovái Isaías porandu mokõiha, ha proféticamente okañy oho Tetã Joajupe, pe joaju pa ñemburuvicha guasu Apocalipsis kapítulo diecisiete-pe ojeʼéva, ojerure hag̃ua pytyvõ ombohovái hag̃ua Islam ñorairõ, pe mbohapyha “Aipochy” rehegua. Pe peteĩha umi mbohapy porandu apytégui ohechauka moõpa oĩ pe ñehundi pe léi domingo rehegua omoñepyrũva Estados Unidos rembiapo ambuépe, ha’éva ombojerovia hag̃ua opaite mundo-pe toasepta pe joaju tupão ha estado rehegua, ojehechaukáva Tetã Joaju ha Tupão Católico peteĩcha ojoajuháicha, ha pe papa oguerekóvo poguýpe upe joaju marangatuʼỹva. Upéva oñembohéra pe ñehundípe “ára jehechajey rehegua”. Koʼãichaite opa koʼã añetegua profético oñondive ojoja Nabucodonosor omongaraihague pe taʼanga óroguápe hag̃ua.
We will continue chapter three of Daniel in the next article.
Ñambojoapyta Daniel pe mbohapyha capítulo rehe ñane artíkulo oútavape.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Mburuvichakuéra Nebucodonosor ha Belsasar rehegua rupive, Tupã oñeʼẽ ko árape oikovévape. Pe condenación oguejýtava ko árape yvy ape ári oikóvare ári, oúta hese kuéra omboykére pe tesakã. Ñande ñembojovake árape ñane condenación ndahaʼemoʼãi jaikógui jejavy ryepýpe, síno ñamboykégui umi oportunidad yvágagui ouvaʼekue jajuhukuaa hag̃ua pe añetegua. Umi mbaʼe ñamboikuaa hag̃ua pe añetegua oĩ opavave pópe; ha katu, pe mburuvicha oikóva hembipota ha ijeheguíntevaicha, ñande ñameʼẽ hetave atención umi mbaʼe ombovyʼáva apysápe, ha ombohorýva tesápe, ha omokãtĩva juru rogueraháva, umi mbaʼe omombaʼeguasuvéva hag̃ua akã, umi tesoro marangatu añetegua reheguápe, rangue. Añetegua rupive ikatu ñambohovái pe porandu guasu: ‘Mbaʼépa ajapovaʼerã asañsóvo hag̃ua?’” Bible Echo, 17 de septiembre de 1894.