The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Pe prueba paha guarã generación Millerita-pe, umi ndohasáiva pe proceso de prueba, oñepyrũkuri ary 1856-pe, og̃uahẽvo tesakã ojepysóva “siete tiempos” rehegua Levítico mokõipa poteĩme. Ary 1856 guive 1863 peve, pe marandu Laodicea-pegua omarkákuri peteĩ pahaitéva tiempo periodo pe periodo oñepyrũva’ekuépe ou jave pe mbohapyha ánhel 22 jasypa, 1844-pe. Upe periodo de tiempo oñerrepresenta versíkulo pakõi guive papo peteĩ peve Daniel kapítulo once-pe.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Upéva pe ára ojehechauka ndaha’éi umi versículo rupive año, ha katu avei pe tembiasakue omoañetéva umi versículo, ha avei Panium testimónio geográfico rupive, upéva avei ha’éva Cesarea Filipos. Cesarea Filipospe Cristo oho porãite peteĩ propósito reheve pe kurusu mboyve, ha pe kurusu orrepresenta pe léi dominical, upéva ojehechaukáva versículo dieciséispe. Áño 1844, jasypateĩ 22-pe, Judá ñemoñare León ohechakuaa pe sábado doctrina peteĩ tesape especial-pe. Upéi, pe prueba rape paha gotyo, Ha’e omoinge peteĩ jeikuaa hetave “siete tiempos” rehe, ha pe “siete tiempos” Levítico veintiséispegua ha’e peteĩ sábado doctrina. Upéva ha’e pe yvy pytu’u sábado mandamiénto, ha’éva peteĩ paralelo directo kuimba’ekuéra pytu’u sábado mandamiéntondi. Pe profesía aravo rehegua mokõi mil quinientos veinte ary ha dos mil trescientos ary mokõivéva opa va’ekue áño 1844, jasypateĩ 22-pe.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Pe período pahávo pe proceso de prueba, guive 1856 peve 1863, ha’e vaekue peteĩ revelación tuichavéva pe sábado rehegua, oñemoĩ vaekue peteĩ tesape especialpe pe ñepyrũme pe proceso de sellado ha prueba rehegua. Pe tembiasakue ojejuhúva oñekumplívo umi versíkulo trece guive quince peve Daniel once-pe ohechauka pe período de prueba oĩháme pe sello de Dios oñemboguapy hag̃ua opa ára g̃uarã umi ciento cuarenta y cuatro mil ári. Upe tembiasakuepe umi mokõi yvyra Ezequiel rehegua oñembojoaju. Pe joaju umi mokõi yvyra rehegua ohechauka pe Divinidad ñembojoaju humanidad ndive, ha pe doctrina omimbipa peteĩ tesape especialpe upe tembiasakuepe ha’e pe doctrina de la encarnación.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Upévare, Pedro ohechakuaárõ guare Cristope Tupã Ra’y ramo Cesarea de Filipo-pe, omoneĩhína va’ekue Cristo, Tupã Ra’y ramo, ohechaukaha iñemoakãrakuévo mokõi heko peteĩme: ha’eha Tupã Ra’y divíno, omonde va’ekue ijehe ári yvypóra rete, ha upéicha rupi oiko Yvypóra Ra’y ramo.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Oñemoarandu hag̃ua umi profesía ohechaukáva Cristo rehe, umi temimbo’e oikekuaa joaju hag̃ua Ñandejárare, ha oikuaa Hese, upe yvágape ojupíma va’ekue omohu’ã hag̃ua pe tembiapo oñepyrũ va’ekue ko yvy ape ári. Oikuaa hikuái añetehápe Ipype oikoha arandu avave yvypóra, ndaikatúiva oikumbypa, ndaipóri ramo pytyvõ Tupãgui. Oikotevẽ kuri hikuái pe pytyvõ rehe upe mburuvicha guasu, maranduhára kuéra ha kuimba’e hekojoja va’ekue ymaite guive he’íva rehe. Mymba’e guasu hag̃uáicha omoñe’ẽ ha omoñe’ẽjey hikuái umi profesía ohechaukáva Itekokatu ha Hembiapo. Mboy tesakã’ỹme piko oikũmby kuri hikuái umi Ñandejára Ñe’ẽ profesiagua! mboy mbeguekatúpe piko omoneĩ va’ekue pe añeteguasu otestifika Cristo rehe! Ohechávo Hese Iñemomirĩmbýpe, oguatávo peteĩ kuimba’eicha umi kuimba’e apytépe, ndaikũmbýi kuri hikuái pe heko kañymby Iñemoñandete rehegua, pe mokõi tekove oĩva Hekópe. Hesa kuéra oñejoko va’ekue, upévare nohechakuaái porã divinidad humanidadpe. Ha upe rire, oñesakã rire hikuái Espíritu Santo rupive, mba’éichapa ohechasejey chupe, ha omoĩse jey hag̃ua ijehekuéra Ipy rendápe!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

22 jasypa 1844 guive 1863 peve ohechauka umi cien cuarenta y cuatro mil oñembotyha ára. Upe ára oñepyrũ pe sábado oñemomba’eguasúvo pe añetegua ijojaha’ỹva ramo heta añetegua apytépe ojepe’áva ñemboty aja. Upe ára omoñepyrũ pe séptimo trompeta hyapu, upéva ohechauka araka’épa oñemohu’ã va’erãkuri Ñandejára remimimby.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ha umi árape, pe ánhel peteĩha pokõiha ñe’ẽ jave, oñepyrũvo ombopu hag̃ua, Tupã remimbytéva oñemohuʼãta, heʼiháicha hembiguái kuéra maranduhára kuérape. Apocalipsis 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Pe séptimo ánhel avei ha’e pe mbohapyha mba’e vai, pórke pe sellado oiko pe tembiasakue ryepýpe upe ára pe ñorairõ Islam rehegua oĩ jave hína hendaitépe. Millerita Adventismo ha’e va’ekue ijerovia mbarete va’erãmo’ã pe ára oúva rire 22 de octubre de 1844, Islam, oñembotove va’ekue 11 de agosto de 1840-pe, oñemosãso va’erãmo’ã.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“Umi adventista-kuéra, pe tuicha ñembotavýpe rire ary 1844-pe, ojapyhy mbaretépe vaʼekue ijerovia ha oseguíri vaʼekue peteĩ ñeʼẽme Tupã ñangarekohápe ojehechaukávape, oguerohoryvo mbohapyha ánhel marandu ha Espíritu Santo pokatu rupive omoherakuãvo upéva ko yvy ape ári, haʼekuéra ohecháta vaʼekue Tupã salvación; Ñandejára ombaʼapo mbarete vaʼerãmoʼã ikuéra ñehaʼã ndive, tembiapo oñemohuʼãta vaʼekue, ha Cristo ouma vaʼerãmoʼã koʼág̃arupi ogueraha hag̃ua Ipuévlo-pe hembyaty hag̃uáicha hiʼaporãme. Ha pe duda ha ndaikatúi hag̃uáicha ojekuaa porã mbaʼépa oikóta pe ñembotavýpe rire, heta umi ogueroviáva pe advento rehegua oheja ijereovia.... Péicha tembiapo ojoko, ha ko yvy ojeja pytũmbýpe. Opaite adventista aty oñemoĩ peteĩ hag̃uáicha Tupã mandamiento-kuéra ha Jesús jerovia ári, mbaʼeichaitépa iñambuetéta vaʼekue ñane rembiasakue!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

22 jasypa 1844-pe oñepyrũ osũ pe séptimo trompéta ha avei oñepyrũ osũ pe trompéta del Jubileo.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Ha reikuaaha ndejupe g̃uarã siete ára pytuʼu arýgui, siete jevy siete ary; ha umi siete ára pytuʼu arýgui pukukue haʼéta ndeve cuarenta y nueve ary. Upéi rembotyapu vaʼerã jubileo trompéta, mes sieteha ára pahápe, ñemoĩporã árape pemondóta pe trompéta tyapu pene retã pukukue javeve. Ha peñembojeroviáta pe ary cincuentaha, ha peikuaaukáta sasõ opaite tetãme opa umi hiʼapytépe oikóvape g̃uarã; upéva haʼéta peteĩ jubileo peẽme g̃uarã; ha peteĩteĩta pejevy jey ipoguýpe, ha peteĩteĩta pejevy jey hogayguakuérape. Levítico 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Oñepyrũvo pe tiempo oñesella hag̃ua umi cien cuarenta y cuatro mil, oĩ peteĩ trompeta ohechaukáva Islam oguerúva pe ñorairõ ojejapopa vaʼekue og̃uahẽma hague, ha oĩ avei peteĩ trompeta opredikáva sãso umi oiko vaʼekuépe angaipa rembiguáiramo. Peteĩ trompeta ohechauka pe tembiasakue okapeguáva, ha ambue katu orrepresenta pe experiencia hyepypegua umi tavaygua pacto rehegua ára pahapegua. Ijapykueho guive pe tembiguái reko oñemboguejy ijaguijehápe, iñhumanidad oñembojoajúvo Hembyasyʼỹ Divinidad rehe opa ára guarã. Línea ári línea, umi mokõi trompeta peteĩnte Trompeta, pe trompeta del Jubileo ningo ojeipeju añoite pe Día de la Expiación-pe, ha pe Día de la Expiación oñepyrũ pe séptima trompeta pe tercer ay rehegua oñehendúvo. Pe doctrina orrepresenta vaʼekue mokõive trompeta pe movimiento Millerita-pe haʼe vaʼekue pe luz del Sábado. Pe tesape orrepresentáva mokõive Trompeta koʼã ára pahápe haʼe pe doctrina de la encarnación. Línea ári línea, pe Sábado ha pe doctrina de la encarnación peteĩcha doctrina.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Pedro remombe’u porã va’ekue ohechauka porã pe Mesías ha avei pe Ta’ýra Ñandejára rehegua. Pe Mesías ha’e Ñandejára Ra’y. Pe Mesías ha’e pe Mba’apohára, pe sábado ohechaukáva.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“Pablo araka’e ndohechái kuri Cristo oikove aja ko yvy ári. Añetehápe ohendúkuri hese ha hembiapokuéra rehe, ha katu ndaikatúi oguerovia pe Mesías oñepromete va’ekue, opaite mundo Apohare, opaite jehovasa Ome’ẽhára, ojehechaukataha ko yvy ári peteĩ kuimba’énteicha.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Pe sábado ohechauka mávapa pe Apohare, ha pe Apohare vaekue hína pe Cristo Pedro ohechakuaa vaekue. Tupã Ra’y, Pedro ohechakuaa vaekue, ha’e hína pe ombojoaju vaekue ijehe yvypóra ro’óre oiko hag̃ua Yvypóra Ra’y ramo. Tupã Ra’y ohechauka pe ñemondete yvypórape.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Cristo ogueru kuña ha kuimba’épe pu’aka hag̃ua ipu’aka hag̃ua heseve hag̃ua. Haʼe ou ko múndope yvypóra rekope, oikove hag̃ua kuimba’e ramo kuimba’ekuéra apytépe. Haʼe ogueraha hi’ári yvypóra reko rembiguái ha jejopy, ojehecha ha ojeprova hag̃ua. Iñyvypórape haʼe opartisipa Tupã rekope. Hembyapópe yvypóraramo oikóvo, ohupyty peteĩ sentido pyahúpe pe título Tupã Ra’y rehegua. Pe ánhel he’i María-pe: ‘Pe Ipu’akáva Yvatevegua neaho’íta: upévare avei upe mitã marangatu, ndehegui heñoítava, ojehérata Tupã Ra’y’ (Lucas 1:35). Jepe ha’égui peteĩ yvypóra ra’y, oiko Tupã Ra’y ramo peteĩ sentido pyahúpe. Péicha opyta ñande múndope—Tupã Ra’y, ha upéicharõ jehe’a hag̃ua iñemoñare rupive yvypóra yvyporakuéra ndive.” Selected Messages, libro 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Cesarea Filípipe-pe, Pedro remombe mokõi hendáicha ohechauka vaʼekue umi cien cuarenta y cuatro mil-pe, oikũmby hag̃ua Jesús haʼeha Cristo, Tupã Raʼy, ha pytuʼu ára rembiapoukapy oñemyesakãve vaʼekue 1844-pe, peteĩcha avei encarnación rembiapoukapy ojekuaa vaʼekue ára pahápe. Pe tesape koʼã mokõi añetegua rehegua ojepeʼa ñepyrũrã ha opa hag̃uápe pe tiempo de sellamiento, ojehechaukaháicha pe sellamiento rembiasakue rupive 22 de octubre de 1844 guive 1863 peve, ha pe historia Apocalipsis capítulo dieciocho pegua mokõi ñeʼẽ rupive.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Mokõivéva pe ñembotývo rape Millerita línea-pe, ha pe ñembotývo línea profética-pe Apocalipsis dieciocho-pe, oĩ peteĩ prueba ipahaitépeite upe períodope, upépe peteĩ clase ojehechauka virgen iñakãtavyva ramo, oikohaguéicha 1856 guive 1863 peve, ha ambue clase ojehechauka virgen iñarandúva ramo julio 2023 guive pe léi dominical oguahẽmbotávo peve. Upe período pahaite prueba rehegua ombojevy jey pe período ñepyrũ. Pe ángel peteĩteĩva oguejýva’ekue 11 jasyporundy 2001-pe, oguahẽ Miguel ramo oñehenói hag̃ua omanóva kuérape tekovépe 2023-pe, oĩva tekove opave’ỹ hag̃uáicha ha oĩva omanó hag̃ua opa’ỹ hag̃uáicha. Oguahẽvo, omboguata jey Itavayguápe umi fundamento-kuérape. Oĩ oje’íva ndoikoseiha umi tape yma guarépe, ha oĩ oguatáva umi tape yma guarépe. Oĩ ohendúva trompéta ryapu, ha oĩ ombotovéva ohendu.

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: Peime tape rupi, pema’ẽ, ha peporandu umi tape yma guarévare, moõpa oĩ pe tape porã, ha peguata pype, ha pejuhúta pytu’u pene ángape g̃uarã. Ha ha’ekuéra he’i: Ndoroguatamo’ãi pype. Avei amoĩ penderehe ñangarekoha, he’ívo: Pehendu trompéta pu. Ha ha’ekuéra he’i: Nohendumo’ãi. Jeremías 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Pe marandu ojehechauka pe turu ombopuha umi ñangarekohára mokõive mba’e rehegua. Ha’e hína Islam pegua turu sieteháva ha pe Jubileo pegua turu pysyrõ rehegua. Ha’e pe marandu oñecomboináva Divinidad yvypóra rekóndi, oñemboguapýva pe encarnación mba’epykuaa rupi, ha upéva ogueru peteĩ tekopy oñembosako’íva Tupã sello-rã, ha’éva pe sábado. Pe marandu, pe tembiapo ha umi circunstancia ojoajúva pe pahaite pe sellamiento periodo rehe, oñepyrũva julio 2023-pe, mokõi ha pakõi ary rire 2001-gui, ojehechauka Daniel capítulo once versículo trece guive quince peve, ha Cristo oho haguére Cesarea de Filipos-pe Mateo capítulo dieciséis-pe.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Pe parábola de las diez vírgenes, todas las vírgenes se durmieron durante el tiempo de tardanza. Jesús dijo a sus discípulos que Lázaro duerme.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

He’i ko’ã mba’e; ha upéi he’i chupekuéra: Ñande irũ Lázaro oke; hákatu aháta amombáy hag̃ua chupe upe okegui. Upérõ hemimbo’ekuéra he’i chupe: Karai, oke ramo, oikoporãta. Jesús katu oñe’ẽ va’ekue imano rehe; ha’ekuéra katu oimo’ã va’ekue ha’e oñe’ẽha oke hag̃ua ha opytu’u hag̃ua rehe. Upémarõ Jesús he’i chupekuéra hesakã porã hag̃uáicha: Lázaro omano. Juan 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Mokõipa peteĩ ára ha peteĩ ára rire, Daniel ohecha pe visión, ha opyta peteĩ ke pypukúpe.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

Ha che, Daniel añoite ahecha pe visión; umi kuimba’e oĩ vaʼekue chendive ndohechái pe visión; upéicharõ jepe, peteĩ ryryi tuicha hoʼa hag̃ua hesekuéra, ha osẽ hikuái okañy hag̃ua. Upévare che apyta añoite, ha ahecha ko visión tuicháva, ha ndopytái chepype mbarete; che porãitegui niko oñemoambue chepype ñembyai hag̃uáme, ha ndarekói mbareteve. Upéicharõ jepe, ahendu iñeʼẽnguéra ñeʼẽ; ha ahendúvo iñeʼẽnguéra ñeʼẽ, aikéma peteĩ oke pypukúpe che rova ári, ha che rova yvýre. Daniel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Mokõi testígo Apocalipsis capítulo once-peguápe, omano vaʼekue tapére mbohapy ára ha mbyte aja, ha Ezequiel kanguekue omanóva oĩ vaʼekue ñuime. 18 jasypokõi 2020-pe ou umi virgenkuéra ári, pe movimiento ángel mbohapyháva rehegua pegua, pe areve omano hag̃ua espiritualmente ha oke hag̃uáicha. Mbohapy ary rire oñepyrũ pe tembiapo oikéra hag̃ua ha oñembosakoʼi hag̃ua Tupã tavayguakuéra ára pahapeguápe, haʼekuéra hag̃ua iñestandarte ha ijehérsito mbarete. Pe ánhel oguejýva 18 jasypokõi 2020-pe oipeʼa peteĩ añetegua ojejokóva vaʼekue, peteĩchaite umi ánhel ojapoháicha tapiaite oguejýramo.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Pe añetegua ha’e omboyke hag̃ua pe mba’e oikova’ekue pe aravo opytaha hag̃uápe ha pe ñembotavy pyhareve. Tupã ára pahapegua tavayguakuéra upérõ oñemosarambi va’ekue, ha upe tapereko oñepyrũrõ guare omoingove jevývo chupekuéra tembiasakue ryepýpe, tekotevẽta va’ekue ohechakuaa ha omoneĩ hag̃ua hikuái oñemosarambi hague ha oĩ hague pe aravo opytaha hag̃uápe. Upérõ oñemondo heta ánhel, térã heta marandu, omombarete hag̃ua pe marandu pe aravo opytaha hag̃uápe.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Ñemoaguĩvo mokõiha ánhel rembiag̃uái paha gotyo, ahecha peteĩ tesape guasu yvágagui overa hag̃uáicha Tupã tavayguakuéra ári. Ko tesape rendykuéra ojogua kuarahy resape rehe, hesakãmba eterei. Ha ahendu ánhel kuéra ñe'ẽ osapukáiva: ‘Pema'ẽ, pe Novio ouma; pesẽ pehuguaitĩ hag̃ua ichupe!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Kóva hína pe pyhare mbytegua sapukái, ome’ẽ hag̃uáicha mbarete pe marandu mokõiha ánhel rehegua. Ánhelkuéra oñembou yvágagui omombáy hag̃ua umi marangatukuérape ipy’a kangývape ha ombosako’i hag̃ua chupekuéra pe tembiapo guasúpe oĩva henondépekuéra. Umi kuimba’e ikatupyryvéva ndaha’éi raka’e umi peteĩha ohupytýva ko marandu. Ánhelkuéra oñembou umi oñemomirĩvape ha oñeme’ẽmbaitévape, ha omokyre’ỹ chupekuéra omopu’ã hag̃ua pe sapukái: ‘Péina, ou pe noviarã; pesẽ pehuguãtĩ hag̃ua chupe!’ Umi oñeme’ẽva’ekue pe sapukáipe pya’e ojapo, ha Espíritu Santo pokatu rupive omyasãi pe marandu ha omombáy ijoyke’ykuéra ipy’a kangývape. Ko tembiapo ndopytái va’ekue yvypóra arandu ha kuaa rehe, síno Tupã pokatu rehe; ha umi imarangatúva, ohendúva pe sapukái, ndaikatúi va’ekue oñemoĩ hese. Umi espiritualvéva ohupyty raẽ ko marandu, ha umi yma guive omotenondéva pe tembiapo, ha’e kuéraite voi umi pahápe ohupytýva ha oipytyvõva ombotuicha hag̃ua pe sapukái: ‘Péina, ou pe noviarã; pesẽ pehuguãtĩ hag̃ua chupe!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Opavave tetã tuichakue javeve, oñeme’ẽ tesape pe ánhel mokõiha marandu rehe, ha pe sapukái ombohyku pe apykaite hetaiterei tapichápe. Oho táva guive távape, ha táva’i guive táva’ípe, peve Tupã tavayguakuéra oha’arõva oñemombáy porãmbaite. Heta tupãópe ndojehejái pe marandu oñeme’ẽ hag̃ua, ha peteĩ aty tuicha umi oguerekóva testimonio oikovéva osẽ umi tupão ho’áva-gui. Peteĩ tembiapo mbarete ojejapo pyhare mbytepegua sapukái rupive. Pe marandu oike pypuku korasõme, ogueraha hag̃ua umi ogueroviáva oheka hag̃ua ijehegui peteĩ jeikove oikovéva. Ha’ekuéra oikuaa ndaikatuiha oñemboguata ojuehe rehe.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Pe Marandu Pyhare Mbytegua og̃uahẽva pe parábola-pe ohechauka araka’épa umi mokõi atýva kuñataĩkuéra oikuaauka hikuái oguerekópa aséite. Umi arandu oguereko aséite; umi tavy ndojapói upéicha. Pe parábola oñembyatykuri Samuel Snow rembiapo rupive pe tembiasakue Millerita-pe, ha upe tembiapópe pe marandu Snow omyasãiva oñemoheñói ha oñembotuicha, ojehechaháicha iñehai rupi umi kuatia Millerita-kuéra osẽva upe ára jave. Upéi, og̃uahẽvo ha’e pe aty Exeter-pe, oikóva’ekue 12 guive 17 peve jasypoapy 1844-pe, ojehechauka avei peteĩ ára pegua periodo, ipahápe ogueraháva umi oĩvape upe atýpe osẽ hag̃ua upégui ha omoherakuã hag̃ua pe marandu.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Oĩ “peteĩ ára ha aravoite” pe Sapukái Pyharepytépe guare marandu oñemopyenda hag̃uambaite hag̃ua, ha upe ára ha aravoitépe, ñemoha’ãnga rehegua oñemopyenda hag̃ua, oñemboty pe ára de gracia umi vírgen rehe. Upe “ára ha aravoite” mboyve oĩ “peteĩ período” pe marandu oñemoheñói ha oñemongakuaa hague. Jasypokõi, ary 2023 guive pe Sapukái Pyharepytépe guare marandu oñemoheñói ha oñemongakuaa oúvo, ha ndaha’éi Miller rembiapo oñekumpli haguéicha, pe marandu oñembohasa voi opaite yvy ape ári pe “ára de gracia ñemboty” mboyve. Pe ára de gracia oñembotývo Exeter aty pahápe, upérõ pe marandu ohóma “opaite tetãme,” ha “tesape oñeme’ẽ pe mokõiha ánhel marandu rehe, ha pe sapukái ombohyku pe miles kuéra korasõ. Oho tavaguasu guive tavaguasúpe, ha táva’i guive táva’ípe, pe Ñandejára tavaygua oha’arõva oñemombáy hag̃uambaite peve.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Ñande rembiasakue ko’ág̃agua-pe, pe marandu oñepyrũ va’ekue oñemyasãi hag̃ua jasypokõi 2023-pe ko’ág̃a oĩma peteĩ ciento veinte tetãme mundo pukukue javeve, ha umi artículo ohechaukáva pe marandu Ñe’ẽsẽ Pyharepytepegua ñemoakãrapu’ã oĩ ojeporukua hag̃ua sesenta ári ñe’ẽme, ha umi artículo ikatu térã oñemoñe’ẽ térã oñehendu.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Jesucristo Revelación, Tupã ome'ẽ va'ekue chupe, ohechauka hag̃ua hembyrekópe umi mba'e pya'e hag̃uáicha oiko; ha ha'e omondo ha oikuaauka iñángel rupive hembiguái Juan-pe: upéva omombe'u va'ekue Tupã Ñe'ẽ rehegua, ha Jesucristo rembiapokue rehegua, ha opa mba'e ha'e ohecha va'ekue. Ojehovasa pe omoñe'ẽva, ha umi ohendúva ko profesía ñe'ẽ, ha oñangarekóva umi mba'e ipype ojehaíva rehe; pe ára hi'aguĩgui. Revelación 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ko marandu resape ojehechaukáva umi kuatia mba’e reheve ojejapo va’ekue haimete seis jasy pukukue mokõi tapicha rupive.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“Umi ikatúva umi ikatúva oipytyvõ hag̃ua — ndokyhyjei hag̃ua hembiapo rehe, ndohesamo’ãi hikuái Tupã rembiapo pe sapukái hatã mbohapyha ánhel rehegua oñehendúvo. Pe tesape osẽ vove omyesakã hag̃uáicha yvy, ha’e kuéra, oúta rangue Ñandejára pytyvõrã, oipotata ojokua hag̃ua Hemibiapo omoĩporã hag̃ua umi hemiandu po’imi rehehápe. Aikuaaukaséke peẽme Ñandejára omba’apotaha ko tembiapo paha-pe peteĩ hendáicha tuichaiterei okẽva umi mba’e jepiveguá-gui, ha peteĩ tape oĩtava opavave yvypóra ñemoĩporã rovái. Oĩta ñande apytépe umi tapicha akóinte oipotáva oguereko ipo guýpe Tupã rembiapo, he’i hag̃uáicha jepe mba’e movimiento-pa ojejapova’erã tembiapo oñemotenondévo pe ánhel omoirũva mbohapyha ánhelpe pe marandu oñeme’ẽva’erãva yvórape. Tupã oipurúta tape ha tembiporu ikatútava ojehecha porã hag̃ua Ha’e voi oguerekoha umi rienda Ipopegua voi. Umi omba’apóva oñemondýita umi medio simple rehe Ha’e oipurútava ogueru hag̃ua ha omohu’ã hag̃ua Hembiapo tekojoja rehegua.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Pe León pe Trívu Judá guigua ko'ág̃a ipuévlo ára pahápeguape Daniel 11, versíkulo 13 guive 15 peve, oipe'ávo pe tembiasakue ojehechaukáva pe tembiasakue rupive 200 a.C. guive 63 a.C. peve, ha avei Mateo kapítulo 16, ha pe tembiasakue Cristo oho haguére Cesarea de Filipope. Mokõivéva, umi profesía ha pe tembiasakue hembiapojehupyty rehegua, oñemohendajoja pe Daniel kuatiañe'ẽ vore reheve, oñembotýva'ekue umi ára pahápe peve. Umi kuatiañe'ẽ Daniel ha Apocalipsis peteĩnte kuatiañe'ẽ hína, upévare umi ára pahápe, mboyve pe período de gracia oñemboty, Jesucristo Revelación ojeipe'a, ha upe Revelación oguereko pe Daniel vore ojepokóva umi ára paháre. Hi'aguĩma pe ára oñemohu'ã hag̃ua pe aty guasu Exeter pegua.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Ha he’i chéve: Ani rembytéi ko kuatia maranduhai ñe’ẽngue profecía rehegua; ára oĝuahẽmbaitéma niko. Pe iñinjustova, toiko iñinjusto gueteri; ha pe iky’áva, toiko iky’a gueteri; ha pe hekojojáva, toiko hekojoja gueteri; ha pe imarangatúva, toiko marangatu gueteri. Apocalipsis 22:10, 11.

We will continue this study in the next article.

Romoañetévo ko ñehesa’ỹijo pe artíkulo oúvape.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Péina, ou umi ára oguahẽta, he'i Ñandejára Tupã, che amondotaha ñembyahýi ko yvy ári; ndaha'éi mbujape rehegua ñembyahýi, ni y'u rehegua y'uhéi, síno Ñandejára ñe'ẽ renduse rehegua: ha ha'ekuéra oguata hag̃ua guive peteĩ para guive ambue peve, ha yvate gotyo guive kuarahyresẽ peve, oikóta ojere ha oñani opa rupi oheka hag̃ua Ñandejára ñe'ẽ, ha ndojuhúi mo'ãi. Upe árape kuñataĩ porãva ha mitãkuimba'e ikatupyrýva ikangýta y'uhéigui. Umi oñe'ẽ vaíva Samaria angaipa rérape, ha he'íva: Nde tupã, Dan, oikove; ha: Beerseba reko oikove; umíva voi ho'áta, ha araka'eve ndoikovejeymo'ãi. Amós 8:11–14.