Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Hermana White py’ỹinte ohechauka umi mbo’epy profétiko tekotevẽva oñentende hag̃ua ojehechauka hag̃ua mburuvicharenda nguéra opu’ã ha ho’a rupi.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Umi tetãnguéra pu’aka ha ho’águi, ojekuaaháicha porã Daniel ha Apocalipsis kuatiakuérape, tekotevẽ jaaprende mba’eichaitépa ndaiporéi valor pe tetãygua ha yvy arigua mimbipa añónte. Babilonia, opaite ipoder ha imba’eguasúpe, ha’etéva ko ñande mundo araka’eve ndohechavéi hague upeichagua,—poder ha mbarete umi upe ára guare tapichakuérape ojehechávaicha atã ha opa’ỹ hag̃uáicha,—mba’éichapa ipaitépa okanýma! ‘Ñana potýicha,’ oñehundi. Santiago 1:10. Péicha avei oñehundi pe Medo-persa rréino, ha Grecia ha Roma rréinokuéra. Ha péicha opa opa mba’e ndoguerekóiva Tupã ipyenda ramo. Upe ojoajúva añoite Iporã hag̃ua ndive, ha ohechaukáva Heko, ikatu oiko hag̃ua opa ára. Iprincipiokuéra añoite hína umi mba’e hatã ha ndopyrýiva ko ñande mundo oikuaáva.” Profetas y Reyes, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
Umi “opu’ã ha ho’a” umi mburuvicharenda ojehechaukáva Daniel ha Apocalipsis kuatiakuérape ha’e pe mba’e iñimportantetéva peteĩ enfoque hekopete hag̃uáicha oñehesa’ỹijo hag̃ua profecía. Babilonia ho’a rehegua ojehechauka typorãme Nimrod Babel ho’a rupive Génesis capítulo once-pe. Upéi, Daniel capítulo cinco-pe, Babilonia ho’a jey. Papado rembiasakue, iñepyrũ guive oguahẽvo pu’akápe ary 538-pe, ha upéi ho’árõ 1798-pe, avei ohechauka typorãme Babilonia paha ho’a, pórke pe pu’aka papal ha’e proféticamente Babilonia espiritual. Pe papado ho’a kuri 1798-pe, ha Apocalipsis capítulo dieciocho-pe oñemombe’u hesakã porã iñemby pahápe ho’aha. Daniel capítulo once-pe, versículo cuarenta y cinco-pe, pe papado, upépe ojehechaukáva yvate gotyo ruvicha guasu ramo, oguahẽ ipahápe, ha ndaipóri avave oipytyvõva chupe. Kóva oiko pe tiempo de gracia oñembotývo, pórke versículo cuarenta y cinco capítulo once-gua ha versículo peteĩ capítulo doce-gua ohechauka peteĩchagua tembiasakue.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Ha ha’e oñotỹta hóga guasu tavernákulo-kuérape umi y mbytépe, pe yvyty marangatu hechapyrãvévape; ha upéicharõ jepe, oguahẽta ipahápe, ha avave nolipytyvõmo’ãi chupe. Ha upe ára-pe Miguel opu’ãta, pe mburuvicha guasu oĩva nde retãygua ra’ykuéra rehehápe; ha oĩta ñembyasýi ára, peichagua araka’eve ndahi’aréi va’ekue oĩ haguéicha peteĩ tetã pe ára peve; ha upe ára-pe nde retãyguakuéra ojesalváta, peteĩteĩ umi ojejuhútava ojehai hag̃uáicha pe kuatiañe’ẽme. Daniel 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Pe mokõiha ánhel marandu oñemopyenda pe añeteguáre Babilonia ho’a hague mokõive jey. Babilonia añeteguáva, ojehechaukáva Nimrod ha Belsasar rupive, ho’a mokõive jey; ha Babilonia espiritual ho’a ary 1798-pe, ha upéicha avei ho’a jey, yvypóra ñeha’ãrõ opa vove.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ha upéi peteĩ ambue ánhel, he’ívo: Babilonia ho’a, ho’a pe tavaguasu guasu, ha’e opa tetãme omboy’u rupi pe vino iporavakue heko vai pochy rehegua. Apocalipsis 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Mokõiha jey Babilonia ho’a rehegua pe ánhel mokõihápe ome’ẽ pe peteĩ justifikasión profétika ojekuaa hag̃ua umi ñe’ẽ ha ñe’ẽjoaju oñembohetave jeyva’ekue Ñandejára Ñe’ẽme ha’eha peteĩ símboloramo umi marandu ojoajúva pe ánhel mokõiha marandu ndive ha pe Pyhare Mbyte Sapy’a’i Sapukái rehegua. Avei omombarete pe principio ojehechaukáva Hermana White rupive, oñe’ẽva pe profesía ñehesa’ỹijo oñemopyendaha umi tetãnguéra osẽ ha ho’a rehe, umi oñerepresentáva Daniel ha Apocalipsis kuatiakuérape. Ha’e ohechauka pe concepto ikatúva hag̃uáicha oñentende Babilonia ho’a rehegua, pe profesía mbo’eha’ohára ombyatyva’erã opa Babilonia ho’akuéra, “línea ári línea,” omopyenda hag̃ua pe marandu profétika hekopete pe Babilonia paha ho’a rehegua.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Pe mokõi jey o’a hag̃ua Babilonia pe ángel mokõiha marandúpe, oñemopyenda pe léi profétikape he’íva pe añetegua oñemombareteha mokõi testígo rupi. Pe mokõi jey oje’eha Babilonia ho’a hague pe marandúpe, ohechauka pe metodología profética ojekuaáva Biblia-pe “ama pyharekue paha” ramo. Umi metodología sagráda, ha’éva pe ama pyharekue paha, ha’e pe aplicación omoñondive hag̃ua opáichagua línea de profecía “línea ári línea”. Oipuru jave upéva pe estudiante de profecía, pe metodología omopyenda pe “marandu” pe ama pyharekue pahagua. Pe marandu pe ama pyharekue pahagua, oñemopyendáva pe metodología sagráda aplicación rupive, upéi oñemombe’u pe ñemohendaha profética oñondivepa pe ángel mokõiha ha pe Sapukái Pyharepytegua rembiasakuépe. Kóva ha’e va’ekue añete pe ángel peteĩha ñemongu’e rembiasápe, ha añete avei ko árape, pe ángel mbohapyha ñemongu’e rembiasápe.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Daniel kuatiañe'ẽ aranduka irundyha ha poha ohechauka pe tembiasakue rape ombojoajúva Babilonia ñemopu'ã ha iñepyrũ, ojejapo hag̃ua Nabucodonosor rupive irundyha kapítulope, ha upéi Babilonia ho'a ha opa hag̃ua, ojejapo hag̃ua Belsasar rupive poha kapítulope. Mokõivéva oñondive omoheñói peteĩ línea profética. Pe línea profética osẽva umi mokõi kapítulogui oñemoĩva'erã Daniel peteĩ guive mbohapy peve ári, ikatu hag̃uáicha oñemopyenda pe marandurory paha mensaje.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Mokõi kapítulo ohechauka Nabucodonosor ho’a ha opu’ã jeyha, ha Belsasar ho’a ha oñehundiha; upévare ohechauka Babilonia ho’aha ñepyrũme ha pahaite pe lináhepe. Pe línea profética omoheñóiva umi mokõi kapítulo oñemohenda Babilonia ho’a, opu’ã, ha upéi ho’a jeyha ári. Pe añeteguánte voi ohechauka porã umi mokõi kapítulo orepresentaha pe marandu ángel mokõihápegua. Umi mokõi kapítulo orepresenta pe mymbakuéra yvy rehegua rembiasakue, Apocalipsis trece-pe, ha upe rembiasakuépe pe marandu ángel mokõihápegua ha Pyharepyte Sapukái oñemomarandu mokõi jeýma.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Upévare, ñañepyrũ mboyve ñahesa’ỹijóvo Daniel irundyha ha poha kapítulo, jahechakuaáta pe tape poravopyre marangatu ha’éva pe ama paháva; ha upéi, jaiporúvo upe tape poravopyre, jahechakuaáta pe marandu pe ama paháva rehegua.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Peteĩ techaukaha tuicha mba’éva pe tembiasápe ñane’ẽhára peteĩha ha mokõiha rehegua ha’e pe metodología ojehechaukáva William Miller rembireko’ỹ guaranikuéra ñe’ẽme’ẽ ñemyesakã proféticogua rupive. Umi tembiapoukapy ojeporu va’ekue kuimba’e kuéra reheve ojekuaa hag̃ua pe Marandu Pyharepyte Sapy’aguápe, ha upe marandu ha’e va’ekue pe ama pyhareve pahaguegua marandu upe tembiasápe g̃uarã. Peteĩ techaukaha tuicha mba’éva pe tembiasápe ñane’ẽhára mbohapyha rehegua ha’e pe metodología ojehechaukáva “Llave Profética” ramo. Umi tembiapoukapy ojeporúta William Miller rembiapoukapy ndive oñondive hag̃ua ojekuaa pe Marandu Pyharepyte Sapy’aguápe ñane rembiasápe ko’ág̃agua, ha pe marandu ko’ág̃a oñemopyenda hag̃uáva umi tembiapoukapy rupive ha’e pe ama pyhareve pahaguegua marandu ára pahapegua rehegua. Miller rembiapoukapy ohechauka pe ama ypygua pe tembiasápe profética mymbajoguaha yvy rehegua, ha umi tembiapoukapy oñembojoajúva “Llave Profética” ndive ohechauka pe ama pyhareve pahaguegua pe tembiasápe profética mymbajoguaha yvy rehegua.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Oky ára ñemongy hína pe tape ojeiporúva hag̃ua oñemoheñói pe marandu. Oĩ umi oñembotavýva ohekágui pe oky ára ñemongy rekove jehasa, oheka mboyve’ỹre pe marandu omoheñóiva upe jehasa. Umi tupão pentecostal cristianokuéra ha’e peteĩ techapyrã hesakãva upe ñembotavy rehegua. Upéicha avei, upeichaite va’erã pe tape javy oĩva umi ohekáva pe oky ára ñemongy marandu, ha katu ndohekáiva pe tape porã ohechauka ha omopyendáva pe oky ára ñemongy marandu. Ndaipóriramo pe tape hekopeteva, ndaikatúi ojekuaa pe marandu hekopeteva. Ndaipóriramo pe marandu hekopeteva, pe jehasa hekopeteva ha’e peteĩ mba’e ndaikatumo’ãiva.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Ko mbaʼeichaitépa iñimportánte ko añetegua bíblico ndojehechakuaái hetavévape g̃uarã, pórke araka’eve noñemoĩri hikuái ojepy’amongeta hag̃ua ikatuha oĩ peteĩ tape añónte hekopete hag̃uáicha oñehesa’ỹijo hag̃ua la Biblia, ha hetaiterei tape vai oñehesa’ỹijo hag̃ua la Biblia. Pe tape vai oñehesa’ỹijo hag̃ua la Biblia, ha upéva hína mombyry hag̃uáicha pe ojeporavovéva, ha’e hína ojerovia ambue kuimba’e remiandu rehe mba’épa la Biblia ombo’e. Kóva ha’e peteĩ mba’eite ojehecháva jepi kuimba’ekuéra apytépe, upévare opa iglesia omohenda peteĩ sistema oñembohovái hag̃ua ko tekotevẽ gua’u ojeguerekóva ijatýpe g̃uarã. Pe tekotevẽ japu ome’ẽ tembiapo japu omoñepyrũ hag̃ua peteĩ sistema mburuvichakuéra rehegua ojekuaaukáva ramo umi eksperto espiritual-kuéra oñentendéva la Biblia rehe, ha upéicha ogueraháta hekopete umi atygua noñembokatupyryiva ñehesa’ỹijope. La Biblia añetehápe omombe’u porã peteĩ sistema iporãiterei oñemohenda hag̃ua peteĩ iglesia, upépe oike karai guasu, maranduhára ha mbo’ehára; peteĩháicha jepe, la Biblia araka’eve ndohechakuaái pe tekoñembyaí iglesia ñemohenda rehegua omoheñóiva peteĩ sistema mburuvichakuéra rehegua oñembohérava’ekue hag̃ua ohechauka hag̃ua mba’épa añetegua térã mba’épa ndaha’éi añetegua, ha upe rire avei, mávapa herético ha mávapa ndaha’éi herético.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Eñeha'ã ejejapo hag̃ua rejejokuaáva Tupã renondépe, peteĩ tembiapohára ndoikotevẽiva oñemotĩ hag̃ua, omboja'óvo hekopete añetegua ñe'ẽ. 2 Timoteo 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Peteĩ tendota tupãópe oikotevẽ omokyre’ỹ, oja’o, ombo’e ha oñangareko hag̃ua doctrína japu rehe ha umi omyasãivare doctrína japu; ha katu peteĩteĩva ñande rehegua ñañeha’ã vaerã “jaikuaa hag̃ua” ñandejehe “Ñandejárape oñemoneĩmava ramo”, “jaiporu porãvo pe ñe’ẽ añetegua.” Péicha jajapóramo, jaikuaa vaerã pe tapereko Biblia ohechaukáva ha’éha tape hekoitépe “jaiporu porã hag̃ua pe ñe’ẽ añetegua.” Isaías kuatiañe’ẽ omohenda ko’ã mba’e pe ama pahápegua ryepýpe, upévare upépe ñañepyrũta.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Upérõ ára Ñandejára okastigáta Leviatánpe ikyse hasýva, tuicháva ha mbaretéva reheve, mbói pya’e oike hag̃uápe, ha’e voi Leviatán, mbói karẽva; ha ojukáta mbói guasu oĩvape yguasupe. Upérõ pepurahéi chupe: “Parral ryguasu kaguy pytã rehegua.” Che, Ñandejára, añangareko hese; amohe’õta chupe opa áraite: ani hag̃uáicha avave ombyaí chupe, ahecháta chupe pyhare ha arakue. Pochy ndaipóri chepype: máva piko omoĩta che rovái ñuatĩ ha juu ñorairõme? Ahasa hag̃uáicha hi’ári, ahapypáta hag̃ua oñondive. Térã tojoko che mbarete rehe, hag̃ua ojapo py’a guapy chendive; ha ojapóta py’a guapy chendive. Ha’e ojapóta umi oúva Jacob-gui hapo hag̃ua; Israel ipoty ha hokakuaáta, ha omyenyhẽta yvy ape ári yva reheve. ¿Oinupã piko chupe, oinupã haguéicha umi oinupãvape chupe? térã ¿ojejuka piko chupe, umi ojejuka va’ekuépe ha’e rupive jejukaichaháicha? Ha’éva peteĩ medida-pe, osẽ jave hokávo, nde rembohováita chupe; ha’e ojoko yvytu hatãva pe yvytu kuarahyresẽgua ára. Upévare ko’ãva rupive oñemopotĩta Jacob rembiapo vai; ha kóva ha’e opa hi’a: ojeipe’a hag̃ua iñangaipa; ojapo vove opa ita altar rehegua ita tĩrãicha oñembyaíva ha oñemboja’óva, umi ka’aguy marangatu ha ta’ãnga kuéra ndoikovéi hag̃ua oñembo’y. Upéicharõ jepe, pe táva mbaretépe oñemoatãva opytáta nandi; pe tekoharã ojehejapyréta ha oñemboykéta ñu hag̃uáicha: upépe vaka ra’y okarúta, ha upépe oñeno hag̃ua, ha ho’úta hakã nguéra. Ha umi hakã ipirúva, oñekytĩta; umi kuña ou ha omyendýta; pórke ha’e peteĩ tavayguakuéra ndorekóiva arandu: upévare pe ojapo va’ekue chupekuéra ndoiporiahurerekomo’ãi chupekuéra, ha pe omoheñói va’ekue chupekuéra ndohovasamo’ãi chupekuéra. Ha oikóta upérõ, Ñandejára omono’õta yva kuéra Éufrates ysyrýgui pe ysyry Egipto peve, ha peẽ peñembyatýta peteĩteĩ, Israel ra’y kuéra. Ha oikóta upérõ, pe turu guasu oñembopúta, ha ou hag̃ua umi oñehundítamava Asiria retãme, ha umi oñemosẽmbyre Egipto retãme, ha omomba’éta Ñandejárape pe yvyty marangatu Jerusalénpe. Isaías 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Umi artículo-kuérape, jajehechaukáma jevy jevy pe “poyvi” oñemopuʼãva oñehenói hag̃ua Tupã raʼykuéra ambuéva osẽ hag̃ua Babilóniagui. Isaías capítulo mokõipa poapy pe ñemohendaha paha oñeʼẽ pe poyvi rembiapóre heʼívo: “pe turu guasu oñembopúta, ha ou hag̃ua umi oĩva okañýta hag̃uáicha Asiria retãme.” Asiria haʼe peteĩ símbolo Babilóniape g̃uarã umi ára pahápe, ha umi ohendúva pe marandu ñeñangarekorã osẽ hag̃ua Babilóniagui pe ñemohendahápe, ou ha omombaʼe Tupãme umi oñerrepresentáva peteĩ cien cuarenta y cuatro mil-icha, proféticamente oñemoĩva “pe yvyty marangatu Jerusalénpe.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Pe versíkulo he’i: “ha oikóta upe árape”. “Upe ára”, ha’éva pe ára Apocalipsis kapítulo dieciocho-pe pe mokõiha ñe’ẽ ohenóiva Ñandejára ra’ykuéra ambuépe osẽ hag̃ua Babilóniagui, upéva hína pe marco opaite pe kapítulogua. Pe mokõiha ñe’ẽ Apocalipsis kapítulo dieciocho-gua osapukái pe léi domingo-pe, araka’e pe kuña rekove vai Tiro-gua oñemomandu’árõ hese.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peikévo iñangaipakuérape, ha ani hag̃ua pejapyhy umi mba'asy oúva hi'ári. Pórke hembiapo vai oguahẽ yvágape, ha Tupã imandu'a hembiapo vaikuére. Apocalipsis 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Isaías capítulo veintisiete oñepyrũ ojehechauka hag̃ua pe ára voi pe capítulo opaha peve omombeʼúva, heʼívo: “Upe árape Ñandejára ikyse hasýva, tuicháva ha mbaretévape okastigáta leviatán-pe, pe mbói oikytĩva; ha avei leviatán-pe, pe mbói karẽme; ha ojukáta pe dragón oĩva yguasúpe.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Pe léi dominikal-pe oñepyrũ Ñandejára juicio ejecutivo ha retributivo umi mburuvicharenda dragón rehe (Naciones Unidas), mymba vai rehe (papado) ha proféta japu rehe (Estados Unidos). Pe léi dominikal-pe oñemboguevi proféta japu ha’e hag̃uáicha pe poteĩha mburuvicharenda profecía bíblica-pe, ha apostasía nacional ogueru ñehundi nacional. Pe léi dominikal hína upe tenda oñepyrũhápe ho’a hag̃ua Ñandejára juicio ejecutivo dragón ári, ha’éva Satanás (ha pe imburuvicharenda yvy arigua oñerrepresenta dragón ramo), mymba vai ha proféta japu ári. Kóva hína peteĩ castigo progresivo, oñepyrũva pe léi dominikal-pe. Ñepyrũrã ha pahaite Isaías capítulo mokõipa poapy rehegua ha’e pe léi dominikal, ha pe capítulo ohechauka mba’e poravopyre oñembojoajúva directamente pe tembiasakue ndive ogueraháva pe léi dominikal peve ha upe rire oikóva ndive.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Jahesaʼỹijo hína ñembyaty mokõipa porundyha, pórke upéva omoĩ pe tenda profétika ñembyaty mokõipa poapyha ha mokõipa porundyhágui guarã. Umi ñembyatýpe jajuhúta pe amandau pahaite rembeʼy rehegua ñemyesakã peteĩ metodología ramo, upéva ñanepytyvõta ñantende hag̃ua mbaʼéichapa iñimportánte omoĩ hag̃ua Daniel ñembyaty irundyha ha poha ári Daniel ñembyaty peteĩha guive mbohapyhápe. Isaías ñembyaty mokõipa porundy rire, ohechauka rire pe ñepyrũha pe kastígo oñembojoajúva mbeguekatúpe dragón réino rehe, haʼe ohai upe tiémpope Tupã tavayguakuéra oñemandaha hag̃ua “pepurahéi chupe.” ¿Mávapepa pepurahéita?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Mávapa oñepurahéita hína pe ñembohovái oĩ purahéi rérape, ha’e kuéra niko opurahéiva’erã “parral víno pytãgui, Ñandejára oñangarekóva.” Pe parral rembiasakue hína Tupã retãygua rembiasakue, ha Isaías oñe’ẽ raẽ hese pe capítulo cinco-pe.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Ko'ág̃a apurahéi che rayhupyrévape guarã peteĩ purahéi che rayhupyréva ñemitỹty rehegua. Che rayhupyréva oguereko peteĩ ñemitỹty yvyty hi'a porãitereívape; ha omongora ichupe, ha omosẽ ita kuéra ipypeguágui, ha oñotỹ ipype parral iporãvéva, ha omopu'ã peteĩ óga yvate ipype, ha avei ojapo ipype peteĩ uva ku'iha; ha oha'arõ hi'a hag̃ua uva, ha upéva rangue hi'a uva vai. Ha ko'ág̃a, peẽ Jerusalén peguakuéra ha Judá kuimba'ekuéra, pembojovake, ajerure peẽme, che ha che ñemitỹty apytépe. Mba'épa ikatuva'ekue ajapo gueteri che ñemitỹty rehe, nda'ajapóiva hese? Mba'ére piko, aha'arõrõ guare hi'a hag̃ua uva, hi'a uva vai? Ko'ág̃a, upéicharõ, amombe'úta peẽme mba'épa ajapóta che ñemitỹty rehe: aipe'áta ijerére oñemoĩva, ha oñehundíta; aitýta ijere hag̃ua muro, ha oñepyrũta oñepyso hese. Ha ahejáta oñehundi hag̃uáicha: ndojepe'amo'ãvéi, ni ndojejokuaamo'ãvéi; ha osẽta ipype ñuatĩ ha juu. Avei amandáta arai kuérape ani hag̃ua omongy hi'ári ama. Ñandejára ipu'akapáva ñemitỹty niko Israel róga; ha Judá kuimba'ekuéra, ha'e hína ñotỹ porã oguerohorýva. Ha'e oha'arõ tekojoja, ha péina, jejopy vai; teko marangatu, ha péina, sapukái. Isaías 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Pe léi dominical jejopyhy rembiasakue ryepýpe, Tupã tavayguakuéra opurahéi vaʼerã kokuere purahéi Tupã tavayguakuérape, pórke upe purahéi heʼi: “Ha koʼág̃a, Jerusalén pegua kuéra ha Judá kuimbaʼekuéra, pehusga, ajerure peẽme, che ha che kokuere apytépe.” Kokuere purahéi hína pe purahéi ohechaukáva peteĩ tavaygua yma guare ñemoĩrũmegua ojeheja hag̃uáicha, ha upe aja Tupã oike ñemoĩrũme umi ndive, Pedro heʼiháicha, “yma ndahaʼéi vaʼekue peteĩ tavaygua, ha koʼág̃a katu hikuái Tupã tavaygua.” Upéva ohechauka ndaiporiha okyvaʼekue kokuere ári, ha upéicha ojekuaa Elías rembiapo, upe ouva upe ára pukukue jave, ha haʼe añoite ikatu hag̃uáicha ogueru ama upe ára pukukue aja. Jaikuaa kokuere purahéi oñeʼẽha peteĩ tavaygua ñemoĩrũmegua ojeheja hag̃uáichare, pórke kokuere purahéi opurahéi Cristo Israel yma guarépe, upe ára Israel yma guare ojeheja hag̃uáicha, ha upe ajaite Tupã oike ñemoĩrũme Israel espiritual ndive.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Pehendu ambue ñe’ẽnga: Oĩkuri peteĩ óga jára, oñotỹva peteĩ parral, ojere ykére peteĩ kora reheve, ojapo ipype peteĩ uva rykuere renda, omopuʼã peteĩ tórre, ha omeʼẽ kokue ñangarekorã umi kokue mboguatahárape, ha oho mombyry hag̃ua peteĩ tetã ambuépe. Ha hiʼa hiʼaravo og̃uahẽvo, omondo hembiguáikuérape umi kokue mboguatahárape, ojapyhy hag̃ua hikuái hiʼakuéra. Umi kokue mboguatahára katu ojapyhy hembiguáikuérape, peteĩme oinupã, ambuépe ojuka, ha ambuépe ojapi ita. Jey omondo ambue tembiguái, hetave hag̃ua umi tenondeguégui; ha ojapo hesekuéra upeichaite avei. Ipahápe katu omondo chupekuéra itaʼýrape, heʼívo: “Omombaʼéta che raʼýpe.” Umi kokue mboguatahára katu ohechávo pe taʼýrape, heʼi hag̃ua ojupe: “Kóva niko pe herederokue; peju, jajuka chupe ha jajapyhy hekoviarã.” Ha ojapyhy chupe, omosẽ parralgui, ha ojuka. Upévare, pe parral jára ou vove, mbaʼépa ojapóta umi kokue mboguatahárape? Haʼekuéra heʼi chupe: “Ohundíta vaieterei umi kuimbaʼe aña hag̃ua, ha omeʼẽta iparral ambue kokue mboguatahárape, omeʼẽtava chupe hiʼakuéra itiempoitépe.” Jesús heʼi chupekuéra: “Arakaʼeve piko ndapeleei vaʼekue Ñandejára Ñeʼẽme: ‘Pe ita umi óga apohára omboyke vaʼekue, upevaʼete oiko pe eskinárupi oñemopyendáva akã; kóva Ñandejáragui ou, ha ñanemandyju ñande resa renondépe’? Upévare haʼe peẽme: Ñandejára Rréino ojeipeʼáta pendehegui, ha oñemeʼẽta peteĩ tetã oguerúva hiʼa. Ha oimeraẽva hoʼáva ko ita ári oñembyaíta; ha oimeraẽva ári hoʼáva, omonguʼíta chupe kuimbopa hag̃uáicha. Ha umi saserdóte ruvicha ha fariséokuéra, ohendúvo iñeʼẽngakuéra, ohechakuaa haʼe oñeʼẽ hague hesekuéra. Mateo 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Jesús opurahávo Tupã parral rehegua purahéi yma guarépe Israel-pe, ha’ekuéra oikeite pe marandu rapykuerépe ha mbaretépe, upéicha rupi Jesús oporandúrõ umi judío ñembotavyhárape mba’épa ojapóta pe parral Jára umi ojukáva pe Taýrape, ndaikatúi kuri ojoko hag̃ua ome’ẽ hag̃ua pe mbohovái hekopete, he’ívo: “Ha’e vaieterei ohundíta umi kuimba’e aña, ha ome’ẽta iparral ambue ñemitỹhára kuérape, umíva ome’ẽtava chupe hi’a hi’aravoitépe.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Upéi rire Jesús omoĩ pyaʼe ambue téxto upe purahéipe, opurahéi rire pe ita oñemboyképavare, ha ombojoaju hesegua kuéra mbohovái upe ñepyrũʼỹrã paha ndive heʼívo: “Upévare haʼe peẽme: Ñandejára Rréino ojeipeʼáta pendehegui, ha oñemeʼẽta peteĩ tetã omeʼẽvape hiʼa. Ha opavave hoʼáva ko itáre oñembyaietéta; ha máva ári hoʼáramo, upéva omonguʼítapa chupe kuimbaʼe kuʼi hag̃uáicha.” Pe ñeʼẽ “omonguʼítapa chupe kuimbaʼe kuʼi hag̃uáicha” ombojoaju Isaías mokõipa porundy rehe, heʼíva opa “altar ita kuéra oñemoĩva cal-itaicha oñembyaipa hag̃uáicha; ha umi kaʼaguy marangatu ha taʼanga kuéra ndopytamoʼãi.” Mokõivéva oñeʼẽ pe tembiapo ñembopyahu rehe ogueraháva Josías, haʼe vaʼekue umi ára pahápe oikuaajevýva “poapy jevy”, ha upéva hína pe ita ñepysanga ombyaíva umi ndoguerohorýivape mbaʼe hepyetereíva hag̃uáicha.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Pe léi dominical árape, ojehechauka hag̃ua Isaías kapítulo veintisiete-pe, umi “yma ndaha’éi vaʼekue peteĩ tetã” opurahéita hag̃ua purahéi Ñandejára parrál rehegua víno pytãngy rehe. Koʼã artículo heta jeýma ohechauka porã ndahaʼeiha oĩ peteĩ marandu mbohapyha, ndorekóiramo peteĩha ha mokõiha marandu. Pe léi dominical haʼe pe marandu mbohapyha, ha pe ára pe léi dominical rehegua oguereko ipype pe tembiasakue pe peteĩha ha mokõiha marandu rehegua. Isaías kapítulo veintisiete-pe, pe léi dominical ohechauka pe ára ojehechaukáva Daniel kapítulo peteĩme, ha upéi jey Daniel kapítulo peteĩ guive mbohapy peve. Maranduraháicha, pe ára pe léi dominical rehegua kapítulo veintisiete-pe ohechauka pe tembiasakue 11 jasyporundy ary 2001 guive, upe jave pe peteĩha marandu oñemombarete pe léi dominical hi’aguĩetévape peve.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Ñambojopýta ñande jesareko pe purahéi rehe umi ojepysóva oikuaaukáva’erã pe ára og̃uahẽ mboyve pe kuña rekovai Roma pegua oñepyrũ hag̃ua opurahéi ipurahéi, pe artíkulo oúvape.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Ha ama’ẽ, ha péina ápe, peteĩ Ovecha Ra’y oñembo’y yvyty Sión ári, ha hendive oĩ cien cuarenta y cuatro mil, oguerekóva Itúva réra ojehaíva ijekovepýpe. Ha ahendu peteĩ ñe’ẽ yvágagui, y heta ryapuicha, ha ára sununu guasu ryapuicha; ha ahendu arpista-kuéra ñe’ẽ opurahéiva iárpa reheve. Ha opurahéi hikuái ku peteĩ purahéi pyahu-ramoguáicha guapyha mburuvicha guasu renondépe, ha umi irundy tekove renondépe, ha umi anciano-kuéra renondépe; ha avave ndaikatúi oikuaa upe purahéi, umi cien cuarenta y cuatro mil añoite, umi ojepyréva yvy ape ári guive. Ko’ãva hína umi noñemongy’áiva kuñanguéra reheve; ha’ekuéra niko virgen. Ko’ãva hína umi oho Ovecha Ra’y rapykuéri mamove ohohápe. Ko’ãva ojepyréva yvypóra apytégui, tenonde yva ramo Tupãme ha Ovecha Ra’ýpe guarã. Ha ijurupe ndojejuhúi mba’eve japúicha: ha’ekuéra niko ndojekovéi mba’eve vai rehe Tupã guapyha mburuvicha guasu renondépe. Apocalipsis 14:1–5.