The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
William Miller marandu profétiko ryru ha’e mokõi mbarete ombyaíva paganismo ha upéi papalismo; ha Future for America marandu profétiko ryru ha’e mbohapy mbarete ombyaíva: paganismo, upéi papalismo, upéi Protestantismo apóstata, péro opavave oiko oñondive ipahápe. Peteĩ yave profétika tenondegua Miller comprensión profétikope g̃uarã ha’e va’ekue “pe ára ha ára pegua” kuatia Danielpe ha’eha peteĩ símbolo paganismo rehegua, péva omopyenda rupi joaju mokõi mbarete ombyaíva rehegua, ha upéva oiko chugui marandu profétiko ryru. Peteĩ yave profétika tenondegua Future for America comprensión profétikope g̃uarã avei ha’e hína “pe ára ha ára pegua” kuatia Danielpe ha’eha peteĩ símbolo paganismo rehegua, paganismo ñemohu’ã histórico omopyenda rupi umi mba’e oikótava rape Daniel 11:40–41-pe, ha upéva oiko chugui Future for America comprensión profétiko ryru.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Oikóramo guáicha opa ára pyahu tesape rehe, pe añetegua oñemotenondéva oñembotýva’ỹre ary 1989-pe Unión Soviética ho’ávo, heta ñe’ẽnguéra opaichagua omoñorãirõ hese. Pe ñemoĩ hag̃ua pe añeteguáre katuete ogueru peteĩ entendimiento hesakãvéva pe añetegua rehe. Umi ypykue ñorairõme pe añetegua rehe ojejuhúva Daniel kapítulo once pahapegua seis versículo-pe, ojekuaa hag̃ua tekotevẽha heta regla profética oĩva la Bíblia-pe, ha’umíva prueba esencial oipytyvõ hag̃ua pe tembikuaa okakuaáva oikórõ guare Daniel kuatiañe’ẽ oñembotýva’ỹre ary 1989-pe. Ko’ág̃a jahesa’ỹijo peteĩ umi regla apytégui, pe ja’éva “mbohapy jey aplicación de la profecía”.
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Ñañepyrũ vaʼekue jahechávo mokõi aplicación triple, peteĩ nivel-pe haʼéva peteĩ línea añoite, ha ambue nivel-pe katu iñambue. Mokõive peteĩha jehechauka Roma rehegua (pagano ha papal), omopyenda mbohapyha jehechauka, haʼéva Roma Moderna. Mokõive peteĩha jehechauka Babilonia rehegua (Babel ha Babilonia), omopyenda mbohapyha jehechauka, haʼéva Babilonia Moderna. Roma Moderna haʼe pe mymba ñarõ Apocalipsis diecisiete-pe, hiʼári Babilonia Moderna oguata ha ogoverna. Ijoavy porã peteĩ cowboy-gui ikavaju rehe, upéicharõ jepe avei oiko kuéra apytépe tekoveʼỹgua ñemongakuaa ñandejárare ndivegua, upévare upe nivel-pe peteĩnte hikuái. Oĩ mokõi ambue aplicación triple profecía rehegua oguerekóva peteĩ relación ojoguáva koʼãvape.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Mokõi jechauka peteĩha Elíagui (Elías ha Juan el Bautista) omopyenda mbohapyha Elía ára pahápe guápe. Upéicha avei umi mokõi mensahéro peteĩha ombosako’íva tape Pe Mensahéro del Páctope g̃uarã (Juan el Bautista ha William Miller), omopyenda pe mensahéro ombosako’íva tape Pe Mensahéro del Páctope g̃uarã ára pahápe. Oĩ mbohapy punto iñimportánteva jahechakuaa hag̃ua ko’ã mokõi línea aplicación profética mbohapykóivape.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Peteĩha mbaʼe tenonderã ha’e kóva: mokõive línea mbaʼekuaarã ñeʼẽmarandu rehegua, oguerekóva mbohapy jey jeiporu, umi hembiasakuepegua ñemurãhára añeteguáva ha’e hína esencialmente umi tapicha histórico peteĩchagua; upéicharõ jepe, hembiaporã mokõive taʼãnga jehechaukapýpe iñambue porã porã. Mokõiha punto ha’e jahechakuaa hag̃ua mbaʼépa pe joavy oĩva koʼã mokõi ñeʼẽmarandu rehegua mbohapy jey jeiporu, ojoajúva eterei ojuehe. Pe joavy ha’e kóva: Elías ohechauka peteĩ tembiapo okapeguáva umi ára pahápe, ha pe mensajéro ombosakoʼíva tape pe Mensajéro del Pacto-pe g̃uarã, ohechauka peteĩ tembiapo hyepypegua umi ára pahápe.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Pe mbohapyha tekotevẽva ñañangarekóvo hese ha’e kóva: Jesús, Alfa ha Omega ramo, omombe’u mba’éichapa pe mbohapyha Elías, ha avei pe mbohapyha mensahéro ombosako’íva tape, ojoajúva peteĩ peteĩha ha peteĩ pahápegua mensahéro Elías rehe, ha peteĩ peteĩha ha pahápegua mensahéro ombosako’íva tape pe Ñe’ẽmondohárape Ñe’ẽme’ẽgui. Pe mensahéro Elías pe ángel peteĩha rehegua ha pe mensahéro Elías pe ángel mbohapyha rehegua ojapo oñondive pe mbohapyha ñemyenyhẽ Elías rehegua, ha pe mensahéro ombosako’íva tape ojehechauka mensahéro ramo umi movimiento-kuéra mokõivéva pe ángel peteĩha ha pe ángel mbohapyha rehegua.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Proféta Elías ome’ẽ peteĩ ta’anga ohechaukáva ára pahápe oikótava ñorairõ Tupã retãygua ha Roma Moderna joaju mbohapyvegua apytépe, pe ñorairõ oikova’ekue Monte Carmelo-pe.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Monte Carmelo oĩ Israel yvate gotyo, ypýpe pe para rembe’y Mediterráneo rehe. Oñemyasãi haimete noroéste guive sudéste peve ha omoheñói peteĩ yvyty aty guasu ojeipysóva 39 millas rupi (63 kilómetro). Pe Valle de Meguido, ojekuaáva avei Valle de Jezreel ramo, oĩ Monte Carmelo sudéste gotyo. Monte Carmelo ha pe Valle de Meguido hi’aguĩ relativamente ojuehegui mombyry rehegua ñehesa’ỹijópe. Pe mombyrykue oĩva ijapytepekuéra, peteĩ línea recta-pe (as the crow flies), haimete 20 guive 25 millas peve (32 guive 40 kilómetro peve). Monte Carmelo kuarahyreike gotyo oĩ pe Mar Mediterráneo, ha pe Valle de Meguido ha Valle de Jezreel kuarahyresẽ gotyo oĩ pe Mar de Galilea, ojekuaáva avei Lago Tiberias térã Lago de Kinneret ramo.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Apocalípsispe pe ñorairõ Armaguedón rehegua ohechauka Meguído Ñu, ha inspiración ndipotáikuri marandu’ypykuéra oimo’ã Apocalípsis kuatiañe’ẽ ombojekuaa iñe’ẽmondo ñe’ẽ tee rupi; upévare, ohenóivo Armaguedónpe (Meguído) Armaguedón ramo, oiporu pe ñe’ẽ “har”, he’iséva yvyty, ohechauka hag̃ua hesakã porã pe ñorairõ ha’eha peteĩ ta’ãnga’ẽ espiritual pe ñorairõ pahápeguáre, upe dragón, mymba vai ha maranduhára japu ogueraháva ko yvy arapýpe.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Ohechakuaávo Meguídope Armagedón ramo, Juan oasegura vaʼekue ani hag̃ua oñentende chupe peteĩ tenda geográfica añetéva ramo, pórke Meguído niko peteĩ ñu ha ndorekói yvytykuéra. Hiʼaguĩeterei oĩ Karmelo yvyty, upépe Elías oñorairõ Acab ndive ha Jezabel marangatuhára kuéra ndive; upévare Meguído ha Karmelo yvyty mokõivéva taʼãnga ohechaukáva Armagedón ñorairõ paha.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Remoha hag̃ua peteĩ triángulo Jerusalén, Monte Carmelo ha Valle de Meguído reheve, Jerusalén opytáta pe esquina sudeste-pe upe triángulope, Monte Carmelo noroeste-pe ha Valle de Meguído noreste-pe. Pe área ohechaukáva simbólikamente pe ñorairõ Armagedón rehegua ojere mokõi mar rehe, ha pe mburuvicha guasu yvate gotyogua (pe kuña rekovéva Babilonia Moderna-gua) oguahẽ ipaha hag̃ua umi mar pa'ũme ha pe yvyty marangatu hechapyrãva renondépe. Ha upe jave yvyporakuéra prueba paha oñemboty.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44–12:1.
Ha marandu kuarahyresẽ guive ha yvate guive omoapañuãitíta chupe; upévare osẽta pochy eterei reheve ohundi hag̃ua, ha omoñehundi hag̃ua hetaite. Ha omopyendáta hóga guasu ryrukuéra yguasu mbytépe, pe yvyty marangatu hechapyrãitévape; upéicharõ jepe, oguahẽta ipahápe, ha avave ndoipytyvõmo’ãi chupe. Ha upe ára Michael opu’ãta, pe mburuvicha guasu oñembo’ýva nde retãygua ra’ykuéra rehehápe; ha oikóta peteĩ ára jehasa asy, ha’eichagua araka’eve ndaipóriva oĩ hague peteĩ tetã guive pe ára peve; ha upe ára nde retãyguakuéra ojepe’áta, peteĩteĩ umi ojejuhútava ohai hag̃ua pe kuatiañe’ẽme. Daniel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Elías rembiporu mbohapy jey rehegua ohechauka Tupã tavayguakuéra ñorairõ okáguio mburuvicha yvate gotyo ndive, ha upéva hína pe akã pe joaju mbohapyetégui: dragón, mymba vai ha maranduhára japu, ogueraháva ko yvy tuichakue Armagedónpe. Elías rembiayhukuéra mbohapy, ohechaukáva pe joaju mbohapyete, ha’e vaʼekue Acab, haʼéva pe mburuvicha umi diez tribu yvate gotyoguápe, ohechaukáva pe diez mburuvichápe Apocalipsis diecisietépe, umi ombohekovaíva Babilonia kuña itavatévandi, ha oñemoĩ peteĩ ñeʼẽme omeʼẽ hag̃ua chupekuéra irreino “peteĩ aravo” aja, ha upéva hína “pe aravo” pe apañuãi léi domingo rehegua. Babilonia kuña itavatéva oñerepresenta vaʼekue Jezabel rehe, ha Jezabel profetakuéra Baal rehegua ha ka'aguy marangatu pa'ikuéra ohechauka pe maranduhára japu.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Pe léi dominical rehegua oñepyrũ pe léi dominical oútavare ko’ág̃aite Estados Unidos-pe ha opa Miguel opu’ãvo. Upe léi dominical oguahẽ vove, pe mokõiha ñe’ẽ Apocalipsis kapítulo dieciocho guive, ohenói Ñandejára ambue ovecharãi osẽ hag̃ua Babilonia-gui. Pe ára pukukue pe ñesẽ Babilonia-gui guive pe gracia ñembotyty peve ha’e pe ára pukukue pe kuña reko vai Babilonia guápe ojehusgaha. Upéicha avei ha’e pe ára pukukue Espíritu Santo oñehẽhápe medida’ỹre. Ha’e pe “ára”, umi diez mburuvicha guasu oñemoĩha peteĩ ñe’ẽme ogoverna oñondive hag̃ua pe kuña reko vai Tiro guá ndive, ko’ág̃a ndaha’évéma peteĩ kuñataĩ oñembyesaráiva. Ha’e pe “ára”, pe “yvy ryryi guasu” Apocalipsis once-pe oñeñe’ẽva, upépe umi cien cuarenta y cuatro mil oñemopu’ãva peteĩ techaukaha ramo.
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. Revelation 18:9, 10.
Ha umi mburuvicha yvy arigua, oñemoakãratĩva’ekue hendive ha oikóva’ekue hekopotĩ’ỹme ha hembiayhu porãme hendive, hasẽta hese ha oñembyasyta hese, ohechávo itata rendy tatatĩ; opytáta mombyry ikyhyjégui imbohasa asýgui, he’ívo: ¡Ai, ai, pe táva guasu Babilonia, pe táva mbarete! peteĩ aravópe niko oguahẽ nde rehe ne jehuskáda. Apocalipsis 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Oĩ haguéicha Juan ohechauka Meguídope pe yvyty (“har”) Meguídopegua ramo, oikuaaukávo peteĩ añetegua espiritual ha ndaha’éiva literal, upéicha avei Babilonia ha Tiro kuña reko vai rehegua jehusgakue ojehechauka oikoha pe “ára’i” aja, ha avei peteĩ “árape”.
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. Revelation 18:8.
Upévare peteĩ árape outa hi’ári umi mba’asy vai: manó, ñembyasy ha ñembyahýi; ha oñehundipaitéta tata rupive; mbarete niko pe Ñandejára Tupã oikuaa’ỹva chupe. Apocalipsis 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
22 jasypa rire 1844 rire guive, aravo profétiko ndojepuruvéima va’erã profétikamente; ha upévare pe huísio oúva poder papal ári ojehechauka oikóramo peteĩ “aravo”-pe, ha avei peteĩ “ára”-pe. Pe “aravo” ijuísiogui ha’e pe período profétiko oúva pe léi domingo Estados Unidos-pe guive pe gracia rembiapo oñembotypa peve. Tuicha mba’e ñamarkávo ko período jajepy’amongetávo Elías rehe umi ára pahapeguápe, pórke Elías ñorairõ Monte Carmelo-pe ou Tupã pueblo umi ára pahapegua rehegua jeha’ã hyepypegua rire, ha pe período jeha’ã rehegua, mokõivéva pe iglesia ha pe mundo-pe g̃uarã, oguereko umi peteĩchagua ñepyrũ ha paha profétiko.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Mokõi ñe’ẽ Apocalipsis capítulo 18-pe ohechauka mokõi ñehenói ijojaha’ỹva mokõi tupãope g̃uarã. Peteĩha tupão ha’e umi ciento cuarenta y cuatro mil Apocalipsis capítulo 7-pe oĩva, ha mokõiha tupão oñehenóiva ha’e pe aty guasu Apocalipsis capítulo 7-pe oĩva. Pe ñehenói umi ciento cuarenta y cuatro mil-pe g̃uarã oñeme’ẽ jave pe Espíritu Santo oñehẽ hína medida rupive, ha pe ñehenói pe aty guasúpe g̃uarã oñeme’ẽ jave pe Espíritu Santo oñehẽ hína medida’ỹre.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
“Pe proféta he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ tesakã hag̃ua iñemimbýgui. Ha osapukái hatã peteĩ ñe’ẽ mbarete reheve, he’ívo: Babilonia guasu ho’a, ho’a, ha ojepyta aña-kuéra renda-ramo’” (Apocalipsis 18:1, 2). Kóva hína pe marandu peteĩchagua ome’ẽ va’ekue pe mokõiha ánhel. Babilonia ho’a, “ha’e omongaru haguére opa tetãnguéra pe vino ipochyva hekoñeme’ẽgui” (Apocalipsis 14:8). Mba’épa pe vino?—Iñembo’e mbo’epy japu. Ha’e ome’ẽ va’ekue yvy ape ári peteĩ sábado japu, pe sábado añeteguápe tenda hag̃ua, pe irundyha mandamiéntopegua; ha omombe’ujey pe japu Satanás peteĩhaite ome’ẽ va’ekue Evape Edénpe—pe alma rekove opave’ỹha ijeheguiete. Heta ambue jejavy oikuaaukapa mombyry ha mombyry, “ombo’évo tekombo’erãramo yvypóra mandamiéntokuéra” (Mateo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘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). And in the loud cry of the third angel’s message a voice is heard 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).” Selected Messages, book 2, 118.
“Jesús oñepyrũrõ guare Hembiapo público, omopotĩ pe Templo iprofánagui sacrílega. Ha umi tembiapo paha apytépe Hembiapokuepe oĩ pe mokõiha ñemopotĩ Templo rehegua. Upéicha avei, pe tembiapo pahape oñeme’ẽva hag̃ua marandu ñemongyhyje hag̃ua ko yvy arigua, ojejapo mokõi ñehenói iñambuéva umi iglésiape. Pe mokõiha ánhel marandu he’i: ‘Babylonia ho’a, ho’a, pe táva guasu, ohe’u haguére opa tetãnguérape pe víno ipochýva hekovaígui’ (Apocalipsis 14:8). Ha pe sapukái hatãme pe mbohapyha ánhel marandu rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive iñangaipakuérape, ha ani hag̃ua pejapyhy ichugui iplágakuéra. Pórke iñangaipakuéra oguahẽma yvágape, ha Tupã imandu’áma hembiapo vaikuekuére’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Pe ánhel mbarete oguejy oikóvo Apocalipsis capítulo dieciocho ñemohu’ãme, umi óga tuichaitéva Táva Nueva York-pe oñemboguejývo 11 jasyporundy 2001-pe, ou rire pe “yvytu kuarahyresẽgua” Islam-gua. Upéi osapukái mbarete asýpe peteĩ ñe’ẽ hatãme, he’ívo: “Babylonia guasu ho’a, ho’a, ha oiko aña kuéra renda.” Ha upéi, versículo irundy-pe, ambue ñe’ẽ “oñehendu yvágagui he’íva: ‘Pesẽ chugui, che retayguakuéra.’” Ko’ã mokõi ñe’ẽ ha’e “mokõi henói iñambuéva oñeme’ẽva umi iglésia-kuérape.” Umi mokõi tupao iñambuéva Tupã rehegua ára pahápe oñemombe’u peteĩ ciento cuarenta y cuatro mil ha pe aty guasu ramo.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Pe período de prueba umi ciento cuarenta y cuatro mil rehegua oñepyrũ Islam reheve, mbohapyha Aikóragui, Isaías omombe'úva “ára yvytu kuarahyresẽgua” ramo. Upéva pe período de prueba oñemohu'ã pe arapokõindy rehegua léi oútavare Estados Unidos-pe ha mymba ñaña marca ñemoĩ mbaretépe. Pe mymba ha'e pe mburuvicha yvategua joguaha japu, Babilonia moderna akã. Babilonia ha'e pe león Daniel kapítulo siete-pe, ha pe maranduhára naiñe'ẽrendúiva Judágui, ohechaukáva Adventismo Laodicense-pe, omano pe período oñepyrũva “mburika” Islam reheve (11 de septiembre de 2001), ha oñemohu'ãva “león” reheve, (Babilonia Moderna).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Pe ára ojehechauka hag̃uáicha “pe sepultura” proféta naiñe’ẽrendúiva Adventismo Laodicense-pe guápe, pe ama paha oñeme’ẽ haimete hag̃ua, ojejapóvo peteĩ ñehenói ijojaha’ỹva pe iglesia de los ciento cuarenta y cuatro mil-pe guarã. Upe ára opa vove, pe “aravo” “yvyryrýi guasu” rehegua, ohechaukáva pe léi domingo Estados Unidos-pe; og̃uahẽ pe ára pe mokõiha ñe’ẽ Apocalipsis dieciocho-pegua, oñemoañetévo pe mymba marca, ha’éva pe marka mburuvicha yvate gotyogua mba’e. Upe jave avei, Islam pe mbohapyha Ay rehegua ojeporu hag̃ua ogueru hag̃ua peteĩ juicio oho hag̃ua ijetu’uvéva ha oñembohetavéva peteĩ mundo apostata ári. Pe marandu oñemombe’úva pe “poyvi” rupive umi ciento cuarenta y cuatro mil rehegua upe mokõiha ñehenói ijojaha’ỹva jave pe iglesia “aty guasu” rehegua, omombe’u mávapa pe “marka” pe “mburuvicha yvate gotyogua” mba’e, ha pe tembiaporã Islam pe mbohapyha Ay rehegua, ojehechaukáva hag̃uáicha umi “kuarahyresẽ ypykue”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Pe marandu ombopochýva hag̃ua pe poder papal-pe Daniel capítulo once, versículo cuarenta y cuatro-pe, ha pe marandu omoñepyrũva pe última ñehuguy papal, ojehechauka “marandu kuarahyresẽgui” (Islam) ha “yvatégui” (pe mymba ñemongu’e rehegua techaukaha) ramo. Upe períodope, pe período ohasava’ekuéicha avei, pe Islam pe “yvytu kuarahyresẽgua” rehegua ogueru juicio Estados Unidos ári omoñepyrũ hag̃ua pe período, ha pe período opa vove pe mburuvicha yvatepegua oguahẽ iñapýrape, “umi para mbytépe ha pe yvyty marangatu iporãitéva” mbytépe, Meguído ñuime ha pe Yvyty Carmelo ári.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Pe ára de huísio Babilonia moderna rehegua, ohechaukáva he tupa manoha (sepultura), oñepyrũ kuarahyresẽ ra’ãnga reheve ha opa yvate gotyo ra’ãnga reheve, péicha avei pe tupa manoha pe maranduhára Laodiceagua naiñe’ẽrendúivape g̃uarã opa vaʼekue pe ñehenói peteĩha ojehechakuaaporãvape tupao kuérape. Pe sepultura (tupa manoha) mokõivéva maranduhára japu Betel pegua ha pe maranduhára Judá pegua naiñe’ẽrendúiva oñeñotỹhápe, ojehechauka peteĩ “mburika” ha peteĩ “león” mbytépe.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Elías ohechauka Tupã rembyre pahapegua ára pahápe, oñembojovake vaʼekue peteĩ mbohapy hendáicha ñenemiguándi ojejapóramo Acab, Jezabel ha Jezabel marangatuhára kuéra rehe. Jezabel haʼe pe símbolo pokatu papal rehegua pe irundyha tupaópe, Tiatíra-pe, ha umi imarangatuhára kuéra Carmelo-pe ojehechauka vaʼekue Baal marangatuhára kuéra ha ka’aguy marangatuhára paʼikuéra rupive. Baal ohechauka peteĩ tupã kuimbaʼe rehegua, ha umi paʼi ka’aguy rehegua ohechauka Astarot, peteĩ tupã kuña rehegua; upéicha rupi Jezabel marangatuhára japu kuéra oĩkuri kuimbaʼe ha kuña guive, ohechaukáva pe joaju Tupaó ha Estado rehegua ojehechaukáva mymba ñañáva ta’ãngápe Apocalipsis kuatiápe.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Ha’e Estados Unidos voi tenonderã omopu’ã pe mymba ra’anga Estados Unidos-pe ha upéi ko yvy ape ári, ha ha’e voi pe maranduhára japu pe joaju mbohapýva rehegua. Acab, pe mburuvicha guasu pa tẽi ñemoñaregua, orrepresenta pe pa tẽi mburuvichakuéra Apocalipsis diecisiete-pe, upéva hína pe dragón, ha Jezabel hína pe mymba. Elías oñorairõkuri pe joaju mbohapýva Babilonia Moderna rehegua ndive, Monte Carmelo-pe, upépe pe kuña rekove vai Babilonia gua ou hag̃ua ipahápe avave pytyvõ’ỹre. Pe aplicación triple Elías rehegua orrepresenta pe ñorairõ okapeguáva oguerúva Ñandejára tavayguakuéra ára pahapegua rehe, ha Elías orrepresenta pe proféta oĩva ñorairõ hag̃uáicha peteĩchaite umi mbohapy pokatu ndive.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Peteĩ mbaʼe iñimportánteva Elías rembiasakuepe haʼe pe “ama”, ohechaukáva pe ama paha oñeñohẽva pe ñorairõ guasu rembiasakue ryepýpe. Oguahẽ mboyve pe ñorairõ guasu Monte Carmelope, Elías he’i porãma kuri ndaiporimoʼãiha ama, ndahaʼéiramo iñeʼẽ rupive. Pe ára pukukue ogueraháva pe “óra” Jezabel huísiope haʼe pe ára ojehechakuaáva pe peteĩha “ñeʼẽ” ijojahaʼỹva oñemeʼẽ vaʼekue umi tupãópe. Pe “ñeʼẽ” oguahẽkuri 11 jasyporundy 2001-pe, ha upe períodope pe “ama” ojekuaa hag̃uante “ojehaʼã”, ha upe períodope oĩkuri mokõi marandu ojoavyáva pe ama paha rehegua, oĩva Habacuc ñomongeta joavy ndive. Peteĩva haʼe vaʼekue pe marandu japu, Tammuz rehe hasẽva, ohechaukáva peteĩ “pyʼaguapy ha tekorosã marandu”; ha ambueva haʼe vaʼekue pe marandu añetegua Islam mbohapyha Aichéva rehegua.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Pe marandu añetegua “ama pahápegua” oñemopyenda vaʼekue Islam rembiapo rehe, mbohapyha Aῖ rehegua. Upe marandu osẽ peteĩnte yvyrágagui (ha upéva vaʼekue Future for America), ha mokõive marandu oñorairõ joa vaʼekue iporãve hag̃ua peteĩha ramo, pe tembiasakue omboaje peve pe marandu añetegua valides, ha avei omboaje pe “pyʼaguapy ha tekove jerovia” marandu itavyha koʼãichagua ára-pe.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Daniel ha Juan profesía kuéra ojekuaava’erã. Ojointerpreta ojuehe. Ome’ẽ yvórape añetegua opa tapicha oikuaava’erãva. Koʼã profesía oĩva’erã testígoramo ko yvy ape ári. Iñekumplimiento rupive koʼã ára pahápe, haʼekuéra voi ojehesaʼỹijóta.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Pe ñemoañete peteĩha Elías rehegua, pe mbohapy jeporu Elías rehegua ryepýpe, oñemombarete mokõiha Elías rupive, Jesús ombojekuaáva Juan el Bautista ramo. Oñondive umi mokõi testígo omopyenda mbohapyha Elías.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Ha oho rire, Jesús oñepyrũ he’i umi aty guasúpe Juan rehegua: “Mba’épa pesẽ ra’e pe desiértope pema’ẽ hag̃ua? Peteĩ takuare’ẽ oityvyrova yvytúre piko? Upéicharõ, mba’épa pesẽ ra’e pema’ẽ hag̃uáicha? Peteĩ kuimba’e ao hu’ũ porãme oñemondeva piko? Péina ápe, umi ao hu’ũ porã oiporúva oĩ mburuvicha rógape. Upéicharõ, mba’épa pesẽ ra’e pema’ẽ hag̃uáicha? Peteĩ proféta piko? Héẽ, ha ha’e peẽme, ha tuichave peteĩ profétagui. Kóva niko pe he’iháre ojehai va’ekue: ‘Péina ápe, che amondo che mensahéro nde rovake, ombosako’ítava nde rape ne renondépe.’ Añetehápe ha’e peẽme: umi kuñágui heñóiva apytépe ndaipóri va’ekue peteĩ tuichavéva Juan Bautístagui; upéicharõ jepe, pe michĩvéva yvága rréinope tuichave chugui. Ha Juan Bautista ára guive ko’ág̃a peve, yvága rréino ohasa mbaretépe, ha umi ipy’a guasúva ojapyhy chupe mbaretépe. Opa umi proféta ha pe léi niko oñe’ẽ marandu va’ekue Juan peve. Ha peẽ peipotáramo pehupyty ko añetegua, kóva hína Elías, pe ou va’erã va’ekue. Pe ohendu hag̃ua apysa oguerekóva, tohendu.” Mateo 11:7–15.
We will continue this study in the next article.
Jaseguíta ko estudio oúvape pe artíkulo oútavape.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Ko árape, Elías ha Juan el Bautista espíritu ha pu’akápe, Tupã omoĩva marandu rehegua hína oñehenói hag̃ua peteĩ mundo oĩva huísio poguýpe atención umi mba’e tuicha ha pohýi hag̃ua oikótava pya’e probation oñemboty hag̃uáicha ha Cristo Jesús ojehechauka ramo Mburuvicha Guasu umi mburuvicha guasu apytépe ha Ñandejára umi ñandejára apytépe. Pya’e opa kuimba’e peteĩteĩ ojehusgáta umi tembiapo ojapóva’ekue hete reheve. Og̃uahẽma Tupã huísio ára, ha Itupao yvy ape ári membrekuéra ári opyta pe tembiapo pohýi ha marangatu oikuaauka hag̃ua ñe’ẽmondo ñemomandu’a umi oĩvape, ha’ete hag̃uáicha, opa ára hag̃uáicha ñehundi opa’ỹvape. Opaite yvypórape, ko yvy tuichakue javeve, umi ohendusevape tekotevẽ ojehechauka porã umi principio oĩva ñorairõ guasúpe, pe ñorairõ guasu oñemotenondéva hína, umi principio rehe henyhẽva opa yvypóra rekove renonderã.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Koʼã hora paha ipahápe pe jehovasa renda oĩ aja yvypóra raʼykuérape g̃uarã, ára peteĩteĩ ánga rekove rape ojedesidi hag̃ua pyaʼe ete opa ára g̃uarã, yvága ha yvy Jára ohaʼarõ Itupão topuʼã tembiaporãme arakaʼeveʼỹicha yma. Umi ojapo hag̃uáicha isãso Cristo-pe pe añetegua hepyeteva rehegua conocimiento rupive, Ñandejára Jesús omaʼẽ hesekuéra haʼe hag̃ua hembiporavopyre, oñemoĩporãvéva opa ambue tetãygua ári ko yvy ape ári; ha Haʼe ojerovia hese kuéra ohechauka hag̃ua pe omombaʼeguasu chupe pe ohenóivaʼekue chupekuéra pytũmbýgui hechapyrãva tesape porãme. Umi jehovasa oñemeʼẽva pyʼaporã etereípe, oñembohasavaʼerã ambuekuérape. Pe marandu porã salvación rehegua ohovaʼerã opa tetãme, opa ñemoñareme, opa ñeʼẽme ha opa tavayguápe.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Yma guare yma’ẽporã umi maranduhára yma guarépe, pe Ñandejára tekove mimbipáva ojehechauka oñohẽ hag̃ua tesape peteĩichagua poravopyre Iglésia ári umi ára pytũ ha jerovia’ỹme oiko mboyve Ijeyju mokõiha. Tekoporã Kuarahy ramo, Ha’e oikuaauka vaʼekue opuʼãtaha Iglésia ári, ‘pohãno reheve Ipepo guýpe.’ Malaquías 4:2. Ha opaite temimboʼe añeteguágui osẽ vaʼerã peteĩ pytyvõ rehegua mbarete omeʼẽva tekove, pyʼaguasu, pytyvõ, ha pohãno añetegua.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Cristo oujúta oikóta ko yvy rembiasakue pe ára iñypytũvévape. Noé ha Lot ára ohechauka mba’éichapa oĩ ko yvyta yvypóra Ra’y ou mboyve. Ñandejára Ñe’ẽ, oma’ẽvo tenonderã ko tiémpore, he’i Satanás omba’apotaha opa pokatu reheve ha ‘opa marã reheve tekojoja’ỹ rembotavýpe.’ 2 Tesalonicenses 2:9, 10. Hembiapo ojehechauka porã pe pytũ pya’eterei okakuaávape, heta jejavýpe, herejíape ha tavyraípe ko’ã ára pahápe. Ndaha’éi Satanás añoite ogueraha hag̃ua ko múndo tembiguáiramo, ha’e avei omboape hína ita’anga vai umi tupao oñemombe’úvape ñande Ruvicha Jesucristo mba’éva. Pe apostasía guasu okakuaáta pytũ guasúpe pyharepyteicha. Ñandejára tavayguápe guarã, upéva ha’éta pyhare jehasa asy, pyhare jasy, pyhare jejopy hag̃ua añetegua rehehápe. Péro upe pytũ guive osẽta Ñandejára resape.” Profetas y Reyes, 716, 717.