The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
Umi siete trueno ohechauka pe tembiasakue 1798 guive 22 jasypa 1844 peve. Upe tembiasakue ojehechauka hag̃ua peteĩ ta’ãnga proféticoramo umi pahápegua siete mburuvicha guasu Judá retãme, Manasés guive ary 677 a.C. pe, peve Sedequías ary 586 a.C. pe.
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
Umi línea marangatúte ojejapóva reforma rehe, peteĩ mba’e ohechauka hag̃ua pe peteĩha ánhel rembiguái oñembaretetaha ha’e peteĩ símbolo ohechakuaaukáva peteĩ mba’e oguahẽva ko yvy tuichakue javeve. Ára 11 jasypoapy 1840-pe, pe peteĩha ánhel marandu oñembarete, ha upéi pe marandu ogueraha hag̃ua opaite tenda misión pe yvy ape ári.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
“Pe movimiento adventista ary 1840–44 ha’e va’ekue peteĩ jehechauka hechapyrãva Tupã pokatu rehegua; pe marandu tenondegua pe ánhel peteĩha rehegua ogueraha va’ekue opaite tenda misionero oĩvape ko yvy ape ári.” The Great Controversy, 611.
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
Profétikamente upe jave, Apocalipsis diez pegua ánhel oguejy ha omoĩ peteĩ ipy yvy ári ha ambue para ári. Hermana White ohechauka upéva peteĩ símbolo ramo pe marandu oguahẽha opárupi ko yvy ape ári.
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe ánhel ñemohenda, peteĩ py oĩ y ári ha ambue yvy ári, he’ise pe marandu oñemombe’útava tuichaiterei oguahẽtaha. Ohasáta umi y guasu rupi ha oñemombe’úta ambue tetãnguérape, opaite arapýpe jepe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Cyrus’s proclamation of the first decree was a worldwide decree.
Ko Síro osẽva’ekue pe decreto peteĩha rehegua peteĩ decreto yvy ape áriguaite vaʼekue.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
Ha koʼág̃a Ciro, Persia ruvicha guasu, oisãmbyhy ñepyrũha áñope, oñemoañeté hag̃ua Ñandejára ñeʼẽ Jeremías jurúre heʼíva, Ñandejára omonguʼe Ciro, Persia ruvicha guasu, espíritu; haʼe upévare omoherakuã peteĩ kuatiañeʼẽ opaite itekoha rupi, ha ohaivaʼekue avei, heʼívo: Kóicha heʼi Ciro, Persia ruvicha guasu: Ñandejára, yvága Jára Tupã, omeʼẽ chéve opaite yvy arigua rréino; ha haʼe chembohéra omopuʼã hag̃ua chupe peteĩ óga Jerusalénpe, oĩva Judápe. Mávapa pende apytépe opa ipuévlogui? Itupã toĩ hendive, ha tojupi Jerusalénpe, oĩva Judápe, ha tomopuʼã Ñandejára Israel Jára Tupã róga, (haʼe hína Tupã,) oĩva Jerusalénpe. Ha oimeraẽva opytáva oimeraẽ hendápe oiko hag̃ua pytaguárarõ, upe tenda guakuéra toipytyvõ chupe plátape, órope, mbaʼerepy reheve, mymbakuéra reheve, hiʼári pe ofrénda jejaposéguinte Tupã róga pegua oĩva Jerusalénpe. Upérõ opuʼã Judá ha Benjamín rueta ruvichakuéra, paʼikuéra ha levitakuéra, opa umi Tupã omombaretéva espíritu ojupi hag̃ua omopuʼã hag̃ua Ñandejára róga oĩva Jerusalénpe. Esdras 1:1–4.
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
Oguahẽháicha pe ánhel peteĩha opavave tendápe tembiaporã rehegua ko yvy tuichakue javeve 11 jasypoapy 1840-pe, Ciro ojekuaa hag̃ua ijehegui mburuvicha guasu ramo “opaite tetãnguéra ko yvy ariguápe”, omombeʼu hag̃ua pe peteĩha ñeʼẽmondo. Pe ánhel oguejyvaʼekue Apocalipsis kapítulo 10-pe, pe ánhel Sister White ohechauka hag̃ua “ndahaʼéi peteĩ tapicha reínte, síno Jesucristo voi”, oreko umi tekomeʼẽ maranduhára rehegua peteĩchaite pe ánhel mbarete Apocalipsis kapítulo 18-peguáicha. Sister White ohechauka pe peteĩha ánhel rembipota hague peteĩchaite pe ánhel Apocalipsis kapítulo 18-pegua rembipotáicha.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jesús omondo peteĩ ánhel mbarete oguejy hag̃ua ha oikuaauka hag̃ua yvy ári oikóva kuérape toñembosako’i hag̃ua Ijevy mokõihápe g̃uarã. Pe ánhel osẽvo Jesús renondégui yvágape, peteĩ mba’everãicha hesakã ha hechapyrãva mimbipa ojepysopa henonderã. Cheve oje’e vaekue imba’apoukapy hague omyesakã hag̃ua yvy iñemimbipa rupive ha oikuaauka hag̃ua yvypórape Ñandejára poxy oútava.” Early Writings, 245.
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
Pe ángel peteĩha ñemombarete ha’e peteĩ símbolo omomba’eguasúva peteĩ mba’e opavave tetãme guasúva. Pe marandu peteĩha, Cristo árape, oñemombarete Cristo ñemongarai jave. Ñandejára Ñe’ẽ omombe’u opa Israel osẽ hague desiértope ohendu hag̃ua Juan marandu.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
Upéi osẽ ohupyty hag̃ua chupe Jerusalén, ha opa Judea, ha opa pe región Jordán jerére; ha oñemongarai hikuái hese Jordánpe, omombeʼúvo ipekadokuéra. Mateo 3:5, 6.
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
Cristo ministerio oñembohape vaʼekue ymaite Israel gotyo, ha upe sentido profético-pe opaite mundo oguerahaakue Jordán-pe, Cristo oñemongaraihague renda. Upéicharõ jepe, pe rito ñemongarai rehegua, ha upe heʼiséva Cristo oñemongarai ramo guare, ojepytaso vaʼekue opaite mundo rehe.
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
Jehoiaquim réra he’ise “Tupã opu’ãta”, ha Cristo ñemongaraipe, Juan oguenohẽvo Cristo ygui pe y, pe techaukaha “opu’ã hag̃ua” peteĩ ygua ñotỹhágui oiko peteĩ mba’e upe mbarete ñeme’ẽme. Umi irundy versíkulo peteĩha Esdras-pe ñande ja’e va’ekue yma, pe versíkulo poha omombe’u umi ohendúva’ekue pe decreto rembiembohovái ko’ã ñe’ẽme: “Upéi opu’ã Judá ha Benjamín ru ypykuéra ruvicha kuéra, ha pa’i kuéra, ha levita kuéra, opa umi Tupã omopu’ãva’ekue ijespíritu, ojupi hag̃ua omopu’ã hag̃ua Ñandejára róga oĩva Jerusalén-pe.” Pe marandu peteĩha oñembaretévo, oĩ peteĩ ñepu’ã, Jehoiaquim réra ohechaukaháicha.
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
11 jasyporundýpe 2001-pe, pe marandu peteĩha pe ñemongu’e mbarete pe ánhel mbohapyha rehegua oñemombarete, ojehechauka hag̃ua pe ñemombarete rupi pe marandu peteĩha pe ñemongu’e mbarete pe ánhel peteĩha rehegua. Hermana White oñe’ẽ umi Mokõi Torre oñehundíva rehe upe árape.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Ajepa pe ñe’ẽ amombeʼuvaʼekue Nueva York oñemopotĩtaha peteĩ y marãguasu rupive? Kóva arakaʼeve ndaʼeíri. Haʼe vaʼekue, amañávo umi óga tuichaitereíva oñemopuʼãva upépe, piso ári piso, ‘Mbaʼe techakuaa vaietépa oikóta Ñandejára opuʼã vove omonguʼe hag̃ua kyhyje hag̃uáicha ko yvy! Upérõ ojehupytyta Apocalipsis 18:1–3 ñeʼẽ.’ Pe kapítulo 18 pukukue Apocalipsis-pe haʼe peteĩ ñemomarandu umi mbaʼe oútavagui yvy ári. Péro ndaikuaái mbaʼeve tesakã particular Nueva York rehegua, ndahaʼéi añetehápe, añete hag̃uánte aikuaa peteĩ ára umi óga tuicha guasu upépe oitypataha Yára puʼaka ojere ha ojerejey rupi. Pe tesakã oñemeʼẽ vaʼekuégui chéve, aikuaa ñehundi oĩha ko mundo-pe. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomi ipuʼaka mbaretévagui, ha koʼã estructura tuichaite vaʼekue hoʼáta. Oikóta umi mbaʼe rechakuaa ñande ndaikatúiva ñaimahina pe kyhyjeha orekótava.” Review and Herald, July 5, 1906.
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
Pe peteĩha marandu ñemombaretépe cien cuarenta y cuatro mil rembiasakuepýpe, Ñandejára “opu’ã” “omongu’e vaieterei hag̃ua yvy”. Jehoiakim réra ohechauka pe peteĩha marandu ñemombarete. 11 de agosto de 1840-pe, Ñandejára opu’ã Itenda guasu guive ha oguejy yvy ári ha oñembo’y yvy ha para ári. Ciro peteĩha decreto-pe, umi jeroviapy rekópe opu’ã. Jehoiakim ha’e peteĩ símbolo ndaha’éiva añoite pe peteĩha ánhel ñeguahẽ rehegua, ha katu avei ohechauka pe peteĩha ánhel ñemombarete.
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
Jehoiakim ohechauka umi mbohapy mburuvicha guasu pahapýva riregua peteĩha, ha avei ohechauka umi siete mburuvicha guasu apytépe pe pohaiteva ogueraháva Jerusalén ñehundípe. Umi siete mburuvicha guasu réra he’ise heta mba’e. Umi siete mburuvicha guasu va’ekue hína Manasés, Amón, Josías, Joacaz, Joacim, Joaquín ha Sedequías.
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
Millerita-kuéra rembiasakuépe, Manasés ohechauka pe ára paha, ary 1798-pe. Manasés he’ise “ombohasy hag̃ua tesaráipe”, ha 1798-pe niko pe kuña rekovai Tirogua oñembyesarái setenta ary pukukue. Manasés va’ekue peteĩva umi mburuvicha guasu ivaivéva apytégui, ha oguereko marandu’ẽmegua mba’ekuaarã tekotevẽva oñehesa’ỹijo hag̃ua.
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
Judá ruvicha mokõi pa’ũ paha rire oĩva irundy ha mbohapy ruvicha ohechauka umi siete trueno rembiasakue ary 1798 guive, octubre 22, 1844 peve. Manasés ha’e va’ekue pe peteĩha umi siete ruvicha apytégui, ha ha’égui pe peteĩha ruvicha umi siete apytépe, ohechaukarõguáicha Sedequíaspe, pe pahaite umi siete ruvichágui. Jesús akóinte ombojoaju pe pahápe pe ñepyrũ ndive. Sedequías, pe pahaite umi siete ruvichágui, ojegueraha Babilonia poguýpe tembiguáirõ. Pe peteĩha umi siete ruvicha pahaguágui avei ojegueraha Babilonia poguýpe tembiguáirõ, ohechaukarõvo pe pahaite ruvicha jereraha Babilonia poguýpe tembiguáirõ.
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
Ha Ñandejára oñeʼẽ Manaséspe ha ipuévlope; haʼekuéra katu ndohendusevéi. Upévare Ñandejára ogueru hiʼarikuéra Asiria ruvicha guasu mburuvicha guasukuérape, haʼekuéra ojapyhy Manaséspe ñuatĩ apytépe, ojokua itã peteĩ kysepuku reheve, ha ogueraha chupe Babilóniape. Ha oĩrõ guare jejopy vaʼépe, oñemboʼe Ñandejára Itupãme, ha oñemomirĩiterei itúva kuéra Tupã renondépe, ha oñemboʼe chupe; haʼe katu ohendu chupe, ombohovái ijerure asy, ha oguerujey chupe Jerusalénpe, mburuvicharópe jevy. Upérõ Manasés oikuaa Ñandejára haʼeha Tupã. 2 Crónicas 33:10–13.
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
Manasés oikuaa hag̃ua Ñandejára ha’eha Tupã, ojehupyty va’ekue oñemboyke rupi ichugui irreino, ha upéi oñemyatyrõ jeývo chupe irreínope. Nabucodonosor avei, Manasésicha, oikuaa va’ekue Ñandejárape oñemboyke rire ichugui irreino ha upéi oñemyatyrõ jeývo chupe irreínope.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Ha opávo ára, che Nabucodonosor ahupi che resa yvágare, ha che arandu oujey chéve; ha amomba’e guasu pe Yvatevévape, ha aromomba’e ha amomba’e porã upe opa ára oikovévape, ipoguýpe oĩgui peteĩ mburuvicha guasu opa’ỹva, ha iguĩrusu ohasa hag̃ua generación guive generación peve: Ha opa umi oikóva ko yvy ári ojehecha mba’e’ỹramo; ha ha’e ojapo hembipota he’iháicha yvága ehérsito apytépe ha umi oikóva ko yvy ári apytépe; ha avave ndaikatúi ojoko ipo térã he’i chupe: “Mba’épa rejapo?” Upe jave che akãguapy oujey chéve; ha che rréino mimbipa rehehápe, che jeguerohory ha che rendy oujey chéve; ha che consehéro ha che karai guasu oheka jey chéve; ha añemopyenda jey che rréinope, ha tuichaitereíva mburuvicha guasu oñembojoapy chéve. Ko’ág̃a che Nabucodonosor amomba’e, amopu’ã yvate ha aromomba’e Yvága Ruvicha Guasúpe, opa hembiapo ha’égui añetegua, ha hape kuéra tekojoja; ha umi oguatáva ñemomba’eguasúpe, ha’e ikatu omomirĩ. Daniel 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
Manasés rembiasakue ojehu Nabucodonosor ári. Manasés ohechauka pe “ára paha” umi mbohapy mburuvicha guasu Judá pegua paha rembiasakuépe, ha pe profesía setenta ary jejegueraha hag̃ua tembiguáiramo ñepyrũme. Nabucodonosor ohechauka pe “ára paha” umi mbohapy decreto rembiasakuépe, péichaite avei 1798 ha’e haguéicha pe “ára paha” umi siete trueno rembiasakuépe. Umi versíkulo oje’e vaʼekuépe koʼág̃aite, Nabucodonosor arandu ou jey chupe “umi ára paha peve”. Pe “ára paha” rehe oñeñe’ẽ avei Daniel kapítulo doce-pe.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Ha nde rape pehuvo pahá peve: reñeno hag̃ua, ha repu’ãta nde pohýipe ára pahápe. Daniel 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
Pe “ára paha” Daniel capítulo doce-pe pe “ára paha”, peteĩháme Daniel-pe oñembo’e hag̃ua oho “pe paha peve”. Upe árape Daniel “opuʼãta ilotepe”. “Opuʼã ilotepe” he’ise omohuʼãha iporãrã, ha upéva Daniel ojapoʼkuri ilívro ojepeʼa jave ipypegua ñemboty ára paha-pe, upéva hína pe “ára paha”. Upe árape oĩta peteĩ “jeikuaave” umi arandúva oikũmbýtava. Nebucadnesar ára pahápe i “kuaapy” ou jey hese.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Ñandejára ome'ẽ ramo peteĩ kuimba'épe tembiapo ijojaha'ỹva ojapo hag̃ua, ha'e oĩva'erã ilóte ha hendápe Daniel ojapo haguéicha, oĩ hag̃uáicha oñembosako'íva ombohovái hag̃ua Ñandejára renói, oĩ hag̃uáicha omohu'ã hag̃ua Ijehupytyrã.” Manuscript Releases, volumen 6, 108.
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
Manasés ohechauka “paha ára” Judá ruvicha mbohapy pahaguépe rembiasakuepe; Nabucodonosor ohechauka “paha ára” umi mbohapy decreto-pe. Manasés rire ou ita’ýra Amón.
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
Amón he’ise “ñembokatupyry” ha ohechauka pe ára pukukue oĩ hague peteĩ “aranduka pyahu” ombokatupyrýtava “aranduetépe” pe marandu ojepe’a hag̃ua pe sellogui. Upéi Amón rire ou Josías, pe mburuvicha guasu peteĩnte umi siete apytégui oguerekóva peteĩ marandu profético porã porãmi, jepe ikomplikado.
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
Josías he’ise “Tupã pyenda”, ha ohechauka añete kuéra oñemopyenda hag̃ua, umi ojepe’áva’ekue sellogui “paha ára” jave. Pe arandu ñembohetave, ojehechaukáva Amón rupive, ombyaty William Miller, Gabriel ha ambue ángel marangatu ñemboguata rupi. Miller rembiapo ojehechauka Josías réra rupive, pórke ha’e omopyenda pe movimiento pyenda kuéra. Heta mba’e gueteri oĩ hag̃ua jahechakuaa hag̃ua Josías rehegua, péro ko’ág̃a jajeréta ita’ýra Joacaz rehe.
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
Jehoacaz oreko veintetrés ary oñepyrũ guive ogoverna hag̃ua; ha ogoverna mbohapy jasy Jerusalénpe. Ha isy réra vaekue Hamutal, Jeremías rajy, Libna-gua. Ha ojapo ivaíva Ñandejára renondépe, opa mba’e hembiguai kuéra ojapohaguéicha. Ha Faraón-neco omoĩ chupe ñapytĩme Riblápe, Hamat retãme, ani hag̃ua ogoverna Jerusalénpe; ha omoĩ pe tetã ári tribúto cien talento de pláta ha peteĩ talento de óro. Ha Faraón-neco omoĩ Eliaquim, Josías ra’y, mburuvicháramo itúa Josías rendaguépe, ha omoambue héra Jehoiaquímpe, ha ogueraha Jehoacázpe; ha ha’e oho Egíptope, ha upépe omano. 2 Reyes 23:31–34.
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
Jehoahaz he’ise “Jehová oipyhyva’ekue”, ha ha’e ojeipyhy va’ekue Faraón-neco rupi. Jehoahaz, Josías ra’y, ojeipyhy va’ekue Faraón-necoh rupi ha oñemyengovia iñermáno Eliakim rehe, he’iséva “Ñandejára omopu’ãva”. Upéi Faraón-necoh omoambue Eliakim réra Jehoiakim-pe, he’iséva “Ñandejára opu’ãta”. Téra ñemoambue ha’e peteĩ techaukaha peteĩ joaju ñe’ẽme’ẽgua rehegua, ha peteĩha marandu ñemombarete jave, Ñandejára oike ñe’ẽme’ẽme peteĩ tetã ndive, ha upe aja peteĩcha omboyke peteĩ tetã yma guare ñe’ẽme’ẽme oĩva.
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
11 jasypoteĩ ary 1840-pe, pe Tetã Mburuvicha Guasu Otomano, ojehechauka vaʼekue irundy yvytu ojepoí vaʼekuéicha mbohapysa cien noventa y peteĩ ary ha paʼũ porundy ára pukukue, oñejoko; térã, Jehoahaz heʼiséicha, “ojejapyhy”. Upe jave avei, Eliakim oñemoingo mburuvicháramo ha héra oñekambia Jehoiakim-rã, heʼiséva “Tupã opuʼãta”. Jehoiakim rapykuéri ou itaʼýra Jehoiachin, oguerekóva mbohapy téra Ñandejára Ñeʼẽme.
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
Pe téra Jehoiachin he’ise “Ñandejára omoĩ ha omopyendaíta”. Ha’e kuri Jehoiakim ra’y, ha ohechauka mokõiha ánhel ñeguahẽ ára pytũ’ũrãme ary 1844-pe, Ñandejára “omoĩ ha omopyenda” haguére pe hatĩ pyahu, añetegua, protestánte. Mokõiha ánhel marandu oñemombarete pe Pyharépe Sapukái marandu rupive, ha Jeconiah ha Coniah he’ise “Ñandejára omopyendaíta”. Umi mbohéra mbohapy, peteĩteĩ oguerekóva peteĩchagua he’iséva, ohechauka pe Pyharépe Sapukái joaju mokõiha ánhel marandu rehe. Espíritu Santo ñehẽkue paha guasu jave pe Sapukái Hatã aja, umi cien cuarenta y cuatro mil oñesella. Umi cien cuarenta y cuatro mil sellado ojehechauka typorãva’ekue pe Pyharépe Sapukái-pe, pe movimiento millerita ryepýpe, ha Jehoiachin, hérava avei Jeconiah ha Coniah, ha’e peteĩ símbolo pe sellado rehegua.
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
Che aikove ramo, he’i Ñandejára, jepe Conías, Joaquim ra’y, Judá ruvicha guasu, ha’e va’erãmo che po akatúa rehegua kuãha’ã, upéicharõ jepe roipe’áta upégui; ha ame’ẽta nde rehe ojepurakáva nde rekove rehegua pópe, ha umi rekyhyjéva rovái pópe, Nebucadrezar, Babilonia ruvicha guasu, ha Caldeo-kuéra pópe. Ha romombo mombyryta, nde ha ne sy nde reruva’ekue, ambue tetãme, pende reñói’ỹhápe; ha upépe pemanóta. Ha pe yvýpe, ojevyse hag̃uáme, ndojevymo’ãi. Piko ko kuimba’e Conías peteĩ ta’anga ojejahéiva ha oñembyaíva? Piko ha’e peteĩ mba’yru ndaiporihápe mba’eve ojererohorýva? Mba’ére piko oñemosẽ chupe ha ita’ýrakuérape, ha oñemombo peteĩ tetã ndoikuaáivape? Yvy, yvy, yvy, ehendu Ñandejára ñe’ẽ. Jeremías 22:24–29.
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
Jehoiaquín, Jeconías ha Conías ohechauka pe tiempo del sellamiento, araka’e pe marandu mokõiha ángel rehegua oñembojoaju pe Marandu Pyhare Mbytegua ndive. Ha’e ohechauka pe tiempo del sellamiento umi itavývape g̃uarã. Pe mburuvicha guasu aña ohechauka umi virgen Laodicea-pegua itavýva, umi tiempo del sellamiento-pe oñemoĩmava oguerohory hag̃ua pe mymba marka, péicha opyta hag̃ua opa ára ñemosẽ hag̃uáicha Ñandejára jurúgui.
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
Anillo de sello Tupã po akatúa rehegua hína Iñe’ẽme’ẽ tee, ha umi oñemosẽva Ñandejára juru guive umi cien cuarenta y cuatro mil oñesella jave, oñembojoja hag̃ua Zorobabel ndive, pe kuimba’e oguerekóva ipope pe plomada umi “siete tiempos” rehegua.
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
Eñeʼẽ Zorobábelpe, Judá ruvichápe, ere hag̃ua: Che amokangýtata yvága ha yvy; ha ahundíta umi mburuvichaguasu guapyha; ha ahundíta umi tetãnguéra pytagua mbarete; ha ahundíta umi kárro ñorairõrã ha umi ojupíva ipype; ha umi kavaju ha umi hiʼári oĩva hoʼáta, káda peteĩ itývra kysepuku rupive. Upe árape, heʼi Jehová de los ejércitos, romoĩta nde rehe, Zorobábel, che rembiguái, Sealtiel raʼy, heʼi Jehová, ha rojapóta peteĩ kuãirũicha: che roiporavógui, heʼi Jehová de los ejércitos. Hageo 2:21–23.
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
Pe “ita ñepysanga” ha’éva umi “siete jey” ha’e pe “plomada” oĩva Zorobabel pópe, ha’e katu ojehechauka chupe ramo pe “aníllo de sellar” Tupã oipurúva omosẽ hag̃ua sello umi ciento cuarenta y cuatro mil rehe. Pe aníllo de sellar, térã pe “señal”, oñemoĩ umi “opysyrõ ha osapukáiva” umi mba’e jeguarúva ojapóva Jerusalén-pe rehe. Pe pysyrõ ha pe sapukái ohechauka umi oñeselláva rembiasakue, ha pe pysyrõ ha pe sapukái ha’e símbolo iñapytu’ũme ombohovái hag̃ua pe pohãno umi “siete jey” rehegua. Ha’e confesión ipekádore ha ituvakuéra pekádore. Ha’e pe reconocimiento ndaikatuihague oguata Tupã ndive, ha Tupã ndaikatuihague oguata hendivekuéra ndive guive pe ñembyasy guasu 18 de julio de 2020 guive. Ha’e pe prueba ojavyva’ekue 1863-pe, upe aravo pukukue Filadelfia oñembohasahápe Laodicea gotyo. Upéva ohechauka va’ekue upe aravo pukukue umi Conías rehe oñemboja’óva oñemopyenda hag̃ua tapiaite virhén laodicense arandu’ỹva ramo, ha umi Zorobabel rehe oñemboja’óva oñemopyenda hag̃ua tapiaite virhén filadelfiagua arandúva ramo.
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
Jehoiaquín rire oúvo Sedequías, pe pahápe umi siete mburuvichakuéra apytégui. Manasés ohechaukaháicha 1798 ary, ha “paha ára”, Sedequías katu ohechauka vaʼerã 22 jasypa 1844, upe jave pe visión “ñeʼẽta, ha ndijapumoʼãi”. Sedequías héra oñemohenda mokõi ñeʼẽ hebreo ñembojoajuhágui. Peteĩva haʼe “Jehová”, ha oñembojoaju upe ñeʼẽ rehe oñembohasáva Daniel kapítulo ocho, versíkulo catorce-pe “ñemopotĩ” ramo. Sedequías heʼise Tupã Templo ñemopotĩ, oñepyrũvaʼekue 22 jasypa 1844-pe.
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
Judá ruvicha kuéra pahapy paha ohechauka pe tembiasakue oñemotenondéva 1798 guive 22 jasypa 1844 peve. Jehoiakim ha’e pe símbolo 11 jasypoapy 1840 rehegua, ha upéva katu upéi ohechauka 11 jasyporundy 2001. Ha’e peteĩ símbolo pe marandu angél peteĩha rehegua oñembaretéva, ha oñemombe’u peteĩhaite Daniel aranduka peteĩha kapítulo peteĩha versíkulope. Upévare, pe tekoha ha pe mba’e rehegua Daniel aranduka peteĩha kapítulope ha’e pe marandu angél peteĩha rehegua ñembarete, ojehechaukaháicha Apocalipsis kapítulo diez-pe. Apocalipsis kapítulo diez-pe Cristo oguejy peteĩ lívro michĩmi ipópe, ha Juan oñemandáva ho’u hag̃ua upéva. Kóva rehe ae pe prueba peteĩha Daniel arandukápe oguereko hag̃ua peteĩ relación tembi’u rehe.
We will continue these subjects in the next article.
Ko’ã mba’e rehe ñañomongetáta jey pe artíkulo oútavape.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
Ha he’i chéve: Ta’ýra yvypóra, rejapóke nde ryepýpe ho’u hag̃ua, ha emyenyhẽ nde py’aite ko kuatiañe’ẽ apyta ame’ẽva ndéve. Upéi ha’u chupe; ha ijurúpe chéve he’ẽ eícha. Ezequiel 3:3.