Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.
Mbegue pe gracia ryepýre oñemboty mboyve, pe temimombeʼu paha ñemiguáva ojepeʼa hag̃ua itýgui Judá ñemoñare Rairu rupi, ha umi arandúva añoite oikũmby pe arandu ñemboheta oúva upe jepeʼa gui. Mokõi testígo Apocalipsis-pe omyesakã peteĩ hendápe umi mbaʼe ojepeʼáva upe ára jave.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.
Koʼápe oĩ arandu. Pe oguerekóva kuaapy toipapa pe mymba ñarõ papapy; haʼe niko yvypóra papapy; ha ipapapy haʼe seisientos sesenta y seis. … Ha koʼápe oĩ pe apytuʼũ oguerekóva arandu. Umi siete akã haʼe siete yvyty, hiʼári pe kuña oguapy. Apocalipsis 13:18, 17:9.
The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.
Pe “pahávo pu’aka omopu’ãtava ñorairõ tupão ha Tupã léi rehe,” ojehechauka vaʼekue peteĩ mymbaguasu hatĩ ovecha-icha reheve rupive, ha’e Estados Unidos. Kóva hína pe sexto reino profecía bíblica-pe, ha ikuarahy’ã mokõiha reko peteĩchaite pe ta’anga ndive, peteĩcha va’ekue pe quinto reino profecía bíblica-pegua. Oiko chugui peteĩ reino pe Tupão oguerekóva poguype Estado-pe, ha upéi ombohováita yvy pukukue entero oguerovia ha omoneĩ hag̃ua upe jeheguíva ñemohenda. Pe joaju Tupão ha Estado rehegua oñemohendapaite Estados Unidos-pe pe léi domingo oúta hag̃uápe.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
Pe “ta’anga mymba guasúpe” ohechauka upévaichagua protestantismo apóstata oñemoheñóitava umi tupaónguéra protestánte ohekávo pytyvõ mburuvicha reko poguýgui omoañete hag̃ua idogmakuéra. Pe “mymba guasu marka” gueteri oikotevẽ oñemyesakã hag̃ua. The Great Controversy, 445.
The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.
Ta’anga mymba ñarõgua ha mymba ñarõgua marka mokõi ta’anga iñambuéva; upéicharõ jepe, pe léi arapokõindygua-pe ae pe ta’anga mymba ñarõgua rehegua oguahẽ henyhẽmba hag̃uápe.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Protestánte iglésiakuéra ombohapévo domingo ñemboyke marangatúramo, upéva ha’e pe papado ñemomba’e guasu ñemboguata—pe mymba ñemomba’e guasu. Umi oikuaáva pe irundyha mandamiénto hembijerovia, ha upéicharõ oiporavóva oñangareko hag̃ua pe sábado japu rehe, añetehápe pe añeteguáva rangue, umíva upéicha omomba’e guasu hína pe mbarete haʼeñoitéva omanda hag̃ua upéva. Ha pe tembiapo voi rehe, ojeporukávo mbarete sekulár peteĩ tembiaporã jerovia rehegua omboguata hag̃ua, umi iglésiakuéra voi omoheñóita peteĩ ta’anga pe mymbápe g̃uarã; upévare, Estados Unidos-pe oñembohapéramo domingo ñemboyke marangatúramo, upéva ha’éta pe mymba ha iñanga ñemomba’e guasu ñemboguata.” The Great Controversy, 448, 449.
At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.
Pe léi domingo-pe, Constitución de los Estados Unidos oñembyai hag̃uaite ha pe tetã ojepe’a hag̃uaite tekojoja-gui. Upéi, Satanás poguýpe oĩmbaitévo, los Estados Unidos ombojere ko yvy ape ári ojejapyhy hag̃ua upe sistema peteĩcha Iglesia ha Estado rehegua, upe ramoite oñemopyenda va’ekue los Estados Unidos-pe. Pe gobierno mundial ha’e Naciones Unidas ha pe Iglesia Romana ha’e pe Iglesia oisãmbyhýva upe joaju.
“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.” Testimonies, volume 7, 182.
“Yvy henyhẽ ama guasu, ñorairõ ha joavygui. Upéicharõ jepe, peteĩ akã guýpe—pe pokatu papal guýpe—tetãygua joaju vaʼerã oñemoĩ hag̃ua Ñandejára rehe, Itestígo kuéra personápe.” Testimonies, volume 7, 182.
The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.
Pe sistema Tupão ha Tetã rehegua, oñemombe'úva maranduhápe mymba ra'ãnga ramo, avei ha'e peteĩ joaju mbohapyháicha: mbói guasu, mymba ha maranduhára japu rehegua. Umi pa'ũ porundy ñemoakãha'ã mokõiha Apocalipsis diecisiete-pe, ha'éva pe akã porundyha, ohechauka pe mbói guasu pu'aka.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Mburuvicha ha mburuvichakuéra ha governadorkuéra omoĩ ijehe antikrísto mba’erãgua, ha ojehechauka chupekuéra dragón ramo ohóva ojapo hag̃ua ñorairõ umi marangatu ndive—umi oñongatúva Tupã mandamiéntokuéra ha oguerekóva Jesús jerovia.” Testimonies to Ministers, 38.
The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.
Umi “diez mburuvicha guasu” ohechauka Tetãnguéra Joaju, ipu’akapáva hína espiritismo rehe; pe profeta japu jerovia ha’e protestantismo apostata; ha pe mymba ñarõ jerovia ha’e catolicismo, ha upéva ha’e añoite espiritismo oñemondeva peteĩ ñe’ẽjeýpe cristianismo rehegua.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pe tembiapoukapy omoañetéva Papado ñemopyenda Tupã léi rehegua jevyvérõ, ñane retã oñemboi hag̃uamba tekojoja gui. Protestantismo omyenyhẽ vove ipo yvyku’i mbytére ojapyhy hag̃ua Roma pokatu po, ohasávo pe ityvýra pypuku hag̃ua ojopohéi hag̃ua Espiritualismo ndive, ha ko mbohapy joaju pu’aka guýpe ñane retã omboykévo opaite iñemoñepyrũmby Constitución rehegua, peteĩ gobierno protestánte ha republicáno ramo, ha ome’ẽvo ñembosako’i oñemyasãi hag̃ua umi japu ha ñembotavy papál rehegua, upérõ ikatu jaikuaa og̃uahẽma hague ára oñemboguata hag̃ua Satanás rembiapo hechapyrãva ha pe paha hi’aguĩmaha.” Testimonios, volumen 5, 451.
At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.
Pe léi dominikal-pe oñembotýta pe joaju mbohapyvegua dragón, mymba ha proféta japu rehegua. Upérõ Estados Unidos ombojetyvyro ko yvy ape ári oikovévape omoneĩ hag̃ua pe peteĩ-gobierno mundial Tetãnguéra Joaju rehegua, pe mundo niko oñemombo peteĩ apañuãime guasúpe pe léi dominikal rupi, Islam oguerúgui juicio Estados Unidos ári kuarahy ñemomba’e jerovia rehe oñemboguata haguére. Upéi Satanás ojechauka Cristo-ramo, ha péicha Estados Unidos ombojetyvyro aja ko yvy ape ári oikovévape omoneĩ hag̃ua pe peteĩ joaju mundial iglesia ha estado rehegua, avei ombojetyvyro ko yvy ape ári oikovévape omoneĩ hag̃ua arateĩ ára pytu’uha ramo. Pe peteĩcha proceso de prueba oikómava’ekue Estados Unidos-pe upérõ oñemboguapy ko mundo tuichakue ári.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Tetã ambuekuéra osegíta Estados Unidos ehémplo. Jepémo ha’e ogueraha tenonderã, upevére pe jehasa asýva peteĩchagua oúta ñande tavayguakuéra ári opa hendárupi ko yvy ape ári.” Testimonies, volume 6, 395.
The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.
Pe apostasía tetãgua rapykuéri ouha tetã ñehundi, oguahẽ peteĩteĩ tetã ári, haʼekuéra omoneĩvo kuarahy ára ramo ñemombaʼeguasu ára. Pe apañuãi ojupíva haʼehína pe “peteĩ aravo” umi diez mburuvicha guasu oporomburuvichahápe papa ndive, pe “kuimbaʼe angaipa rehegua” ndive. Haʼekuéra oñemoĩ peteĩ ñeʼẽme omeʼẽ hag̃ua imburuvichakue pokõihápe pe autoridad papal-pe, ojeroviágui chupekuéra pe autoridad moral papado rehegua tekotevẽha ombojoaju hag̃ua yvy tuichakue pe ñorairõ ojupíva Islam rehe contra. Ary 1798-pe, Naciones Unidas ndoikéi gueteri vaʼekue tembiasakue ryepýpe.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Ha umi akãratĩ rehecháva hína pa rréi; ko'ãva ndojapóiri gueteri mba'eveichagua rréino, ha katu oñeme'ẽ chupekuéra pokatu rréi ramo peteĩ aravo pukukue pe mymbaguasu ndive. Ko'ãva peteĩ ñe'ẽnte oguereko, ha ome'ẽta hikuái ipokatu ha imbarete pe mymbaguasúpe. Ko'ãva oñorãirõta pe Ovecha Ra'y rehe, ha pe Ovecha Ra'y ipu'akáta hesekuéra: ha'e niko Ñandejára kuéra Jára, ha mburuvicha guasu kuéra Rréi; ha umi hendive oĩva niko oñehenóiva, ojeporavóva ha jeroviapýva. Apocalipsis 17:12–14.
As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.
Oikoite opaite oiko vaʼekue pápandi rehe, mburuvichakuéra omeʼẽta pokatu papádo-pe omotenonde hag̃ua jehasa asy Ñandejára tavayguakuéra rehe, ha umi diez mburuvicha hína umi oñorairõva Cordero ndive; ha upéva ojapo hikuái pe “kuimbaʼe angaipa rehegua” heʼiháicha. Pe “kuimbaʼe angaipa rehegua” avei hína pe “kuimbaʼe” umi siete iglésia ojapyhýva Isaías capítulo cuatro-pe.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. Isaiah 4:1, 2.
Ha upe árape siete kuña ojagarra peteĩ kuimba’ére, he’ívo: Ore ro’úta ore mbyja tee, ha roiporúta ore ao tee; nde réra añoite toñemoĩ orerehe, oñembogue hag̃ua ore ñemotĩ. Upe árape Ñandejára akãrapu’ãta iporã ha ijojaha’ỹ hag̃uáicha, ha yvy’a oúva yvýgui imba’eporã ha iporãite va’erã umi Israel rembyrépe g̃uarã. Isaías 4:1, 2.
The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.
“Kuña poapy” ohechauka pe papadoha (pe kuimba’e angaipa rehegua) oguerekoha pu’aka opaite yvy arigua tupãóre, ha’éicha avei oguereko opaite tetã rehe. Pe “ñemotĩ” umi tupao ojehekýiséva hese, ha’e pe “ñemotĩ” ojeipe’ávo pe jerure ñañemomba’eguasu hag̃ua arateĩme. Umi py’aguapy rupi ojokóva Arapokõindy marandu ojepersegi va’erã ijeroviarekópe hag̃ua, ha Islam avei ndojapomo’ãi pe kuarahy ára. Pe ñe’ẽme’ẽ omohendáva Tetã peteĩ reko Amérikagua papadoha ha Tetã Joaju apytépe ha’e kóva: pe kuimba’e angaipa rehegua tekoporã mburuvicha guasu añetegua ha’e pe oñeikotevẽva ogueraha hag̃ua ko yvy ape ári oaccepta pe ñorairõ Islam rehegua hag̃ua omopyenda py’aguapy ko yvy ape ári.
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.
Ha pe ára ha umi tiempo rehe, che pehẽnguekuéra, natekotevẽi ahai peẽme. Peẽ voi peikuaa porãiterei Ñandejára ára ouha peteĩ mondahaicha pyharekue. Pórke haʼekuéra heʼívo: Pyʼaguapy ha tekove hag̃uã; upérõ oguahẽ hiʼarikuéra ñehundi pyaʼe, kuña hyeguasúvare mbaʼasy oguahẽháicha; ha ndaikatumoʼãi okañy. Peẽ katu, che pehẽnguekuéra, ndapeĩri pytũmbýpe, upéicha hag̃uã pe ára pendejuhu peteĩ mondahaicha. Peẽ niko peẽ pavẽ tesape raʼy, ha ára raʼy: ñande ndahaʼéi pyharegua, ni pytũmbýgui. 1 Tesalonicenses 5:1–5.
The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.
Pe marandu “py’aguapy ha tekorosã” rehegua, marandu porãme ojehecháva, ha akóinte ojehechauka hag̃ua peteĩ marandu japu ramo, iporãnte oiko hag̃ua peteĩ ára ha aravo ndaiporihápe py’aguapy ha tekorosã. Ndaipóri mba’érepa oñemoherakuã va’erã peteĩ marandu “py’aguapy ha tekorosã” rehegua, oĩramo py’aguapy ha tekorosã. Islam omboguepaite opaichagua py’aguapy ha tekorosã. Pe “ñehundi sapy’aitépe” ojoajúva pe marandu japu rehe, ha’e peteĩ ñehundi oñembohetave ohóvo, ha’égui peteĩ kuña “memby membysýpe” guáicha. Pe ñepyrũha hasy pe mbohapyha Aicha rehegua ha’e vaekue 11 jasyporundy ary 2001-pe.
In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.
Elías ha Juan Bautista línea proféticape ojehechauka papado pu’aka ñembotavy. Acab ohojeyrõ guare Samáriape omombe’u hag̃ua Jezabel-pe Elías Járaha pe Tupã añetéva, oguerúre tata yvágagui, upérõ Acab ohechakuaa Jezabel ombotavyhague chupe iñemomba’eguasu rehe Elías rehe. Upe jehecha hag̃uaicha pe ñe’ẽmbotavy ha ñembyai ojehechauka avei Herodes opromete ramo guare mbyte ivuruvicha guasúgui ikarai aramboty aretepe Salomé-pe. Salomé niko Herodías rajy vaʼekue, upévare Herodes haʼe pe dragón, Herodías haʼe pe papado, ha Salomé haʼe pe maranduhára japu.
In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.
Pe relatope, Salomé jeroky ombotavykuaáva pu’aka ojepuru hag̃ua omongakuaa hag̃ua Heródepe (umi diez mburuvicha guasu) tome’ẽ hag̃ua iñembyte rréino peteĩ tupãope (kuñáme). Pe kuña (Salomé) oĩkuri sy poguýpe (catolicismo), ha Herodes oikuaa aretereíma Herodías reko Juan rehegua ha’eha pe Jezabel reko Elías reheguáicha. Mokõive kásope, umi sábado ñangarekohára omanova’erã.
Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.
Islam ombogue mbeguevévo pya’e, ha katu pya’eve, py’aguapy ha tekorosã ko yvy ape ári, ha upéicha ojapóvo ombyaty yvypórape Islam rehehápe. Islam ñorairõ pya’e opu’ãvéva ohechauka pe ñe’ẽmondo ojeporúva oñemopyenda hag̃ua pe mymba ra’anga yvy tuichakue javeve ára pahápe. Pe mbotavy ojeguerúva ári ko yvy rehe (umi dies mburuvicha guasu), ogueru Tetã peteĩ reko Amérika Joaju (Salomé), ha ogueraha ko yvy ape arigua oguerovia hag̃ua oñemoirũva’erãha hikuái Islam rehe, péro oikuaa hikuái itarova rire pe ñembosako’i ha’e hague peteĩ ñembotavy añoite ojeporu hag̃uáicha oñemoĩ hag̃ua jejopy sabado ñongatuhárape. Pe ñembotavy ha’e peteĩva umi mba’ére umi dies mburuvicha guasu ndaija’éi kuña rekovévare, jepe ipohýi jave oñemoĩ hag̃ua upéva rehe omoneĩ hikuái ome’ẽ hag̃ua chupe iñesẽha pokõiha.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Ha umi diez akãratĩ reháva pe mbói guasu ári, umíva ohaʼéta pe kuña rekore rehe, ha ohejapáta chupe tesaĩ ha opívo, hoʼúta heʼo, ha ohapýta chupe tata rupive. Tupã niko omoĩ ipyʼapýpekuéra ojapo hag̃ua hembipota, ha ojogueraha hag̃ua peteĩ ñeʼẽme, ha omeʼẽ hag̃ua irreino pe mbói guasúpe, peve oñekumpli peve Tupã ñeʼẽ. Apocalipsis 17:16, 17.
The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.
Umi globalísta oĩva Naciones Unidas-pe ndaha’éi añónte yvy arigua “mburuvichakuéra”, ha katu avei ojehechauka chupekuéra “ñemuharakuéra” ramo; upévare umi globalísta oguereko ipype pokatu político ha económico. Pe mba’érepa pe ánhel oguerúva’ekue Juan-pe pe visión Apocalipsis diecisiete ha dieciocho-pe, ha’e va’ekue ohechauka hag̃ua Juan-pe pe jehukýva pe kuña guasu heko vai Tyro-pegua rehegua. Mokõive umi categoría globalísta ojahe’o pe papado mano rehe.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.
Upévare peteĩ ára-pe outa hi’ári umi mba’asy: mano, ñembyasy ha ñembyahýi; ha oñehundítaite tata rupive; mba’érepa mbarete Ñandejára Tupã ome’ẽva’ekue chupe jejopy. Ha umi mburuvicha guasu yvy arigua, oporokuéraíva hendive ha oiko porãrasáva hendive, hasẽta hese ha oñembyasyetéta hese, ohechávo itata rendy tatatĩ, opytávo mombyry iñemondýigui heko asy rehe, he’ívo: “¡Aimete, aimete, Babilonia, pe táva guasu, pe táva mbarete! peteĩ aravópe niko oguahẽ ne jehusga.” Ha umi ñemuha yvy arigua hasẽta ha oñembyasýta hese; avave ndoguerekovéima niko ojoguáva hepykue ñemurã. Apocalipsis 18:8–11.
The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.
Umi mba’erepy ñemuhára ha umi mburuvicha guasu mokõivéva oñembo’y mombyry ha osapukái: “¡aimérõ, aimérõ!” Pe ñe’ẽ “alas” griego-pe oñembohasa “woe” ramo Apocalipsis capítulo ocho-pe.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ha ahecha ha ahendu peteĩ ánhel oveveha yvágape mbyte rupi, he’ívo ñe’ẽ hatãme: ¡Ñehundi, ñehundi, ñehundi umi yvy arigua rehe, umi mbohapy ánhel trompéta ryapu ambuéva rehehápe, umi opyta gueteri ombopu hag̃ua! Apocalipsis 8:13.
The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.
Umi mbohapy Ñembyasy ohechauka pe Trompéta poha, poteĩha ha pokõiha, ha ha’e hikuái símbolo Islam rehegua. Umi mburuvicha guasu, umi ñemuhára ha umi várko ruvicha opukavy asy: “¡aichejáranga, aichejáranga!” mbohapy jevy capítulo dieciocho-pe.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.
Ha umi mburuvicha kuéra yvy arigua, oporomoakãratĩ vaʼekue hendive ha oiko porãiterei vaʼekue hendive, ojaheʼóta hese ha oñembyasyetéta hese, ohechávo itataendy ratatĩ, Oñemboʼýta mombyry ikyhyjégui hekoasygui, heʼívo: ¡Ay, ay, pe táva guasu Babilonia, pe táva mbarete! peteĩ aravópe ningo oguahẽ nde rehe ne ñembojovake. … Umi ñemuhára koʼã mbaʼe rehegua, ipirapire hetávaʼekue hese rupi, oñemboʼýta mombyry ikyhyjégui hekoasygui, hasẽ ha ojepyʼapyetére, Heʼívo: ¡Ay, ay, pe táva guasu, oĩmavaʼekue ao iporã asývape, pytã hovy ha pytãmbýpe, ha oñembojeguáva óro, ita hepyetereíva ha pérlas reheve! peteĩ aravópe ningo opa rei ko mbaʼerepy tuichaitéva. Ha opa umi kapitán, ha opa umi aty várkope guáva, ha marino kuéra, ha opa umi ombaʼapóva yguasu rupi, oñemboʼy mombyry, Ha osapukái hikuái ohechávo itataendy ratatĩ, heʼívo: ¿Máva táva piko ojogua ko táva guasúpe? Ha omombo yvykuʼi iñakã ári, ha osapukái, hasẽ ha ojepyʼapyetére, heʼívo: ¡Ay, ay, pe táva guasu, ipirapire hetávaʼekue pype opa umi oguerekóva várko yguasúpe, herakuãgui hepyetereiha! peteĩ aravópe ningo ojehundi. Apocalipsis 18:9-10, 15–19.
The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.
Pe “óra” oñemboguataha pe papado rehegua huísio, ha’e pe “óra” Apocalipsis 11-pe guare, upéva hína pe “óra pe yvy ryryi tuichaitévagui”, ha ohechauka pe aravo pukukue léi domingo rehegua oñepyrũva léi domingo Estados Unidos-pe ha osegíva Miguel opu’ã meve ha yvyporakuéra prueba ojepe’a peve. Umi globalista oja’e’ỹ va’ekue pe kuña rekove vaíre, ha upéicharõ jepe omoneĩ va’ekue ome’ẽ hag̃ua chupe hikuái ijuruvicha hag̃ua peteĩ órape g̃uarã, ndaha’éi añónte ojapo jeyva “aichejáranga, aichejáranga”, mbohapy jey, síno oporandu avei: “Máva táva piko ojoguáva ko táva guasupe?” Upéva avei oporandu va’ekue hikuái Ezequiel kuatiápe.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.
Ha haʼekuéra ohendukáta iñeʼẽ nderehe, hasẽta pohýi asýpe, ha omombo yvykuʼi iñakã ári; ojerepa hag̃ua tanimbúpe. Ha nde rehe hag̃ua oñemoakã pererĩmbáta, ha oñekuʼáta ao vosa reheve, ha hasẽta nderehe pyʼaro roʼy asýpe ha jaheʼo pohýi etereíva reheve. Ha ijaheʼópe opurahéita peteĩ ñeʼẽ ñembyasy nderehe, ha oñembyasýta nderehe heʼívo: Mbaʼe táva piko ojogua Tírope, upe oñehundívape para mbytépe? Nde mbaʼerepy osẽrõ guare yguasu kuéragui, remyatyrõ heta tetãnguéra; remombarete yvy ruvichakuérape ne mbaʼeta hetakue ha nde ñemuhápe. Pe ára reñembyaíta yguasu rupive y rembeʼýpe, ne mbaʼerepy ha opa nde aty oĩva nde pýpe hoʼáta. Opa umi ypaʼũnguéra rupi oikóva opyta hag̃ua ojuruja nderehe, ha mburuvichakuéra tuicha okyhyjéta, hova kuéra ipyʼatarováta. Umi ñemuhára tetãnguéra apytépe osapukáita nde rehe ñembohoryrãicha; reiko hag̃ua peteĩ mbaʼe mongyhyjéva, ha arakaʼeve ndereiko moʼãvéima. Ezequiel 27:30–36.
Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.
Ezequiel ohechauka pe távape “Tyrus”, ha’éva “oñehundi va’ekue yguasu mbytépe”. Isaías, oñe’ẽvo Tiro (Tyrus) kuña rekovai rehe, ha’éva avei pe kuña rekovai guasu Apocalipsis pegua, ha’éva tupao katóliko, ohechauka avei chupe táva omoañetéva koróna ramo.
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.
¿Péva piko nde táva horyetéva, ymaite guive yma guaréva? Ipykuéra tee ogueraháta chupe mombyry oiko hag̃ua pytaguáraramo. Mávapa omoĩ ko akãrapu’ã Tiro rehe, pe táva omoañetéva mburuvicharã, umi iñemuha kuéra hína mburuvicha, ha umi ojeporekáva ñemure hag̃ua hese hína yvy arigua imarangatuvéva? Ñandejára ejérsitopegua omoĩ upéva, omongy’a hag̃ua opa ñemomba’eguasu ñembotavy, ha omboguevi hag̃uáicha opa umi yvy arigua ojehecharamovéva. Isaías 23:7–9.
The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.
Papasía ha’e pe “táva oñemoakãva’ekue”, ha’e voi niko pe oñe’ẽva oguapy hag̃ua peteĩ mburuvicha guasu kuña-icha pe joaju mbohapyve ári.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.
Mboypaite peve ojembotuicha ha oiko porãiterei hagueicha, upéicha avei peme’ẽ chupe jehasa asy ha ñembyasy; ha’e niko he’i ikorasõme: Aime che guapy mburuvicha guasu kuñakarai ramo, ndaha’éi che viúda, ha araka’eve ndahechamo’ãi ñembyasy. Apocalipsis 18:7.
Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.
Ezequiel he’i pe kuña rekore’ỹ ñeikastígo ojejapo “para mbytepe”, hembiasy jahe’o rehe Tiro rehegua-pe.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.
Ha Ñandejára ñe’ẽ ou jevy chéve, he’ívo: Ko’ág̃a, nde yvypóra ra’y, ehupi peteĩ ñembyasy purahéi Týro rehe. … Tarsis ygara kuéra opurahéi nde rehe nde ñemuhaguasúpe; ha nde renyhẽmba, ha ndejejapo tuichaite ñemomba’eguasúpe yguasu mbytépe. Nde rembiguaikéra nde reraha y guasueterei hag̃uáme; kuarahyresẽ yvytu ne mopẽ kuri yguasu mbytépe. Ezequiel 27:1, 2, 25, 26.
It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.
Pe “yvytu kuarahyresẽgua” ogueru huísio Tiro kuña rekorei ári, upe táva omoañetéva akãrague; ha pe “yvytu kuarahyresẽgua” ha’e peteĩ símbolo Islam rehegua. Pe ñorairõ umi diez mburuvicha guasu oguerúva Islam rehe, upéva voi ohundi papado ára paha guápe. Pe ñentende umi diez mburuvicha guasu oguerekóva, ohechakuaa haguére oñembotavy hague chupekuéra, avei omoheñói kyhyje ipy’apýpe.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.
Iporãva oĩ hag̃ua, ko yvy tuichakue vy’a, hína yvyty Sión, yvate gotyo, pe Táva Mburuvicha Guasu mba’éva. Tupã ojekuaa hóga guasúpe peteĩ tenda ñemo’ãramo. Péina, umi mburuvicha guasu oñembyaty, ohasa oñondive. Ha’ekuéra ohechávo, oñemondýi eterei; ojepy’apy ha pya’e oñani oho. Kyhyje ojapyhy chupekuéra upépe, ha hasy asy, kuña imemby potávaicha. Nde rembokapúta Tarsis rupi oúva umi kanóa peteĩ yvytu kuarahyresẽgua reheve. Jahecha haguéicha ñahenduhague, upéicha avei rohecha Ñandejára ehérsito kuéra Jára tavápe, ñande Tupã tavápe: Tupã omopyenda hag̃ua opa ára guarã. Selah. Salmos 48:2–8.
The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.
Umi globalista ohecha Ñandejára rréino, ojehechaukaháicha Jerusalén táva rupive, ha katu oiporavo iñakãrã “upe táva guasu” Babilonia. Ñandejára oikóramo ohusga upe táva guasúpe, ha’ekuéra osapukái ha oñembyasy, oikuaávo okañyha hikuái, pórke upe táva guasu ha’ekuéra oiporavo vaekue oñembyaipa yguasu mbytépe, ñorairõ Islam oguerúva rupive hi’ári (yvytu kuarahyresẽgua). Ha upe ñorairõ ha’e peteĩ ñorairõ ohóvo ojepysove ha hasyve, pórke ha’e kuña imembýta hag̃uáicha.
The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.
Tupã Rréino, haʼekuéra omuña vaʼekue papado rehehápe, ojehechauka Daniel kapítulo mokõihápe, upépe ñandejaguahẽ hag̃ua marandu “koʼã mburuvicha guasu [globalista] ára-pe,” Tupã omopyenda hag̃ua Iréino opaʼỹva.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Ha umi mburuvichakuéra ára-pe yvága Jára omoñepyrũta peteĩ reino, araka’eve noñehundimo’ãi hag̃ua; ha upe reino ndojehejamo’ãi ambue tetãygua pópe, síno ombyaipaite ha omokõmba hag̃ua opa ko’ã reino, ha ha’e opytáta opa ára g̃uarã. Daniel 2:44.
The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.
Umi Millerita oguerovia vaʼekue oikohague hikuái “koʼã mburuvicha guasu ára” jave; ha katu pe diez mburuvicha guasu Apocalipsis diecisiete-pe guare ndoguahéi gueteri tembiasakue ryepýpe; añetehápe, koʼág̃aite añoite ojehecha hag̃uáicha hikuái. Umi Millerita oĩ porã vaʼekue, péro ijehechakuaa ojejokóva vaʼekue. Ñandejára Rréino, oñemopuʼãva umi mburuvicha guasu Apocalipsis diecisiete ha dieciocho-pe guare ára jave, haʼe pe ára pukukue ama pahague guasu rehegua.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Ahecha opa mba’e ojesareko mbaretetereiha ha ombohasa hag̃ua iñapytu’ũkuéra pe apañuái oúvare oĩva henondépekuéra. Israel angaipakuéra oho vaerã juicio-pe mboyve. Opa angaipa oñemombe’u vaerã pe santuáriope, upéi pe tembiapo oñemongu’éta. Kóva ojejapo vaerã ko’ág̃a. Pe hembýva pe jehasa asýpe osapukáita: Che Jára, Che Jára, mba’ére piko reja che rehe?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Okývo arapoty ou hína umi ipotĩva ári—upémarõ opavave ohupytýta, yma guaréicha.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Ojejára umi irundy ánhel ojepoívo, Cristo omopuʼãta Ijára retã. Avave ndojapýri pe ama pahápegua ndahaʼéiramo umi ojapóva opa ikatúva. Cristo ñanepytyvõta. Opavave ikatu ñandejepyʼa guasu porã Tupã gracia rupi, Jesús ruguy rupive. Opa yvága oĩ interesádo ko tembiapóre. Umi ánhel kuéra avei oĩ interesádo.” Spalding and Magan, 3.
In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.
Ama riregua árape, umi ánhel ojepoívo umi irundy yvytúre, upérõ, “ko’ã mburuvicha ára”pe, Cristo omoñepyrũ Irreino. Pe ama riregua oñembotuichave ohóvo, ha oñepyrũ oky michĩ hag̃ua 11 jasyporundy 2001-pe, pe mbohapyha Aikóramo oguahẽ ramo guare tembiasakuepe; ha umi tetãnguéra pochy oñejoko pya’evoi. Upéva osegi hatãve ohóvo, pe léi domingo Estados Unidos-pe peve, upérõ ogueru tetãgua ñehundi. Upéi pe juicio okakuaa hag̃ua ohóvo osegi, opaite ambue tetã osegi rupi Estados Unidos ehémplo, ha upévare ohasa avei umi juicio peteĩchagua. Oñembotuichave ohóvo pe tiempo de gracia ñemboty peve. Oho tenonderã kuña imembytasẽ hag̃uáicha.
We will continue the consideration of the eighth being of the seven in the next article.
Ñamboguatave hag̃ua ñahesa’ỹijóvo pe poapyha, ha’éva umi siete apytégui, pe artículo oúvape.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Opukue peve umi omoherakuãva pe añetegua oservi hína Satanáspe, i’ãnga aña guigua ojokóta ijesareko Tupã ha yvágare. Oikóta ku umi operde va’ekueicha mborayhu ypykue. Ndaikatumo’ãi ohecha umi mba’e opa’ỹva. Umi mba’e Tupã ombosako’íva ñandéve ĝuarã ojehechauka Zacaríaspe, capítulo 3 ha 4, ha 4:12–14-pe: ‘Ha ambohovái jey chupe ha ha’e ichupe: Mba’épa ko’ã mokõi olive ra’ỹi, umi mokõi tubo de óro rupi oñohẽva ijehegui pe aséite óro? Ha ha’e he’i chéve: Ndereikuaái piko mba’épa ko’ãva? Ha che ha’e: Nahániri, che Ruvicha. Upémarõ he’i: Ko’ãva hína umi mokõi oñemoĩ porãmbyre, oĩva pe Yvy tuichakue Jára ykére.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ñandejára henyhẽ mba’e porãgui. Chupe ndofaltái mba’eve umi mba’e oikotevẽvagui. Ñande jerovia’ỹre, ñande yvyguápe jajepytasógui, ñande ñe’ẽ rei rehe, ñande ndoroviáigui, ojehechaukáva ñane ñomongetápe, upévare umi pytũ aña oñembyaty ñande jerére. Cristo noñemoherakuãi ñe’ẽ térã tekokápe pe Oĩva iporãmbaite ramo, ha pe yvatevéva pa’ũme diez mil apytépe. Ánga oñekontentáramo oñemopu’ã hag̃ua tekorei rehe, Ñandejára Espíritu ikatu michĩnte ojapo hese. Ñande jehecha mbykyete ohecha umi kuarahy’ã, ha ndaikatúi ohecha pe mimbipa oĩva upéva rapykuéri. Umi ánhelkuéra ojoko umi irundy yvytu, ojehechaukaramóva peteĩ kavaju pochýicha ojepe’a hag̃uáicha ha osẽ mbarete hag̃ua opavave yvy ape ári, oguerahávo ñehundi ha mano tape pukukue.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Japytápa oke pe mundo opave’ỹva rembe’ýpeite? ¿Japytápa ñaneakangy, ñandero’ysã ha ñamano vaicha? ¡Tove ore rreko ñane tupãópe Tupã Espíritu ha pytu oipejáva Itavayguakuérape, ikatu hag̃uáicha opu’ã hikuái ipy ári ha oikove! Tekotevẽ jahechakuaa tapeha ipohýiha, ha okẽha iñembyky. Péro jahasávo pe okẽ iñembykyva rupi, ipe hag̃ua ndorekói límite.” Manuscript Releases, volumen 20, 217.