The triple application of Elijah represents the external elements of the Elijah of the last days. Elijah represents one man, but also a movement of people. The movement of people who join with the messenger Elijah are taken out of the condition and experience represented by Laodicea.
Pe aplicación triple Elías rehegua ohechauka umi elemento okápeguáva Elías ára pahápegua rehegua. Elías orepresenta peteĩ kuimbaʼe, ha avei peteĩ movimiento tavayguakuéra rehegua. Umi tavayguakuéra movimiento ojoajúva mensajero Elías ndive oñenohẽ pe condición ha experiencia ojehechaukávagui Laodicea rupive.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Ha Elías ou opa tavayguakuérape ha he’i: Peve araka’e peikóta mokõi apytu’ũ mbytépe? Ñandejára ha’e ramo Tupã, tapehóke hapykuéri; ha Baal ramo, tapehóke hapykuéri. Ha tavayguakuéra nombohovái chupe peteĩ ñe’ẽnte jepe. Upéi Elías he’i tavayguakuérape: Che, che añoite, aheja gueteri Ñandejára marangatuhára ramo; ha Baal marangatuharakuéra ningo irundy sua po ary. 1 Reyes 18:21, 22.
Whether in the movement of the first or third angel, those who joined with the messenger of that period were either taken out of the history represented by the church of Sardis or the church of Laodicea. Either church is represented by the question of Elijah, concerning how long the people would halt between two opinions. The two opinions they halt between are represented by Habakkuk’s “debate.” The “debate” of Habakkuk chapter two, is a debate between either correct or incorrect methodology. The people that exist when the time of the debate arrives, either in Millerite history or those in the history of the last days are uncertain whether to get off the fence, and if so, they are uncertain as to which side of the fence they should descend to. They therefore answer not a word.
Taha’ẽ peteĩha térã mbohapyha ánhel rembiapópe, umi ojoajúva upe mensahéro ndive upe ára-pe ojeipe’a vaʼekue térã pe tembiaságui ojehechaukáva Sardis iglésia rupive, térã Laodicea iglésia rupive. Mokõivéva iglésia ojehechauka Elías porandu rupive, mbaʼe pevepa umi tetãyguakuéra opytáta mokõi akãrapuʼã mbytépe. Umi mokõi akãrapuʼã opyta hag̃ua mbytépe ojehechauka Habacuc rembidebate rupive. Pe “debate” Habacuc kapítulo mokõihápe, haʼe peteĩ ñeʼẽjovake tape porã térã tape vai aporeko rehegua. Umi tavayguakuéra oikóva pe ára pe debate og̃uahẽ jave, tahaʼe historia Millerita-pe térã umi oĩva ára pahápe rembiasápe, ndohesakãi hag̃ua osẽ hag̃ua pe korapy rembeʼýgui, ha upéicha ramo jepe, ndohesakãi mbaʼe gotyo pe korapy rembeʼýgui oguejyvaʼerã hikuái. Upévare, noñembohovái peteĩ ñeʼẽme jepe.
The Lord ordained a test in the history of the first and the history of the third angels which would manifest whether the one side of the debate, represented by the theological methodology of apostate Protestantism, or the methodology of Miller’s rules of prophetic interpretations, including the rules adopted by Future for America, was the actual message of the latter rain. The test of Mount Carmel that is to begin at the soon coming Sunday law in the United States requires that God identifies who His representative messenger is, as He did with Elijah and in the Millerite history of 1844. As with Elijah, and those who watched but were unwilling to take a position, the methodology was and will be confirmed by the fulfillments of public predictions.
Ñandejára omoĩ peteĩ prueba peteĩha ha mbohapyha ánhel rembiasakuepe ohechaukáva hag̃ua moõpa pe peteĩ lado pe ñe’ẽjovakuaápe, ojehechaukáva protestantismo apóstata metodología teológica rupive, térã Miller rembiapoukapykuéra metodología marandu profético ñemyesakãrã, oikehápe umi tembiapoukapy Future for America oguerohory vaʼekue, haʼeha pe añetegua marandu ama riregua. Monte Carmelo prueba, oñepyrũvaʼerã pe arakaʼeʼỹma ou hag̃uáicha léi domingo Estados Unidos-pe, oikotevẽ Ñandejára ohechauka hag̃ua mávapa imaranduhára representante, ojapo haguéicha Elías ndive ha umi Millerita rembiasakue 1844-pe. Oiko haguéicha Elías reheve, ha umi omañáva ramo jepe ndoipotái vaʼekue ojagarra peteĩ posición, pe metodología oñemopyendata kuri ha oñemopyendáta umi predicción pública oñekumpli rupi.
“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 mba’e’ẽporã he’íva tekotevẽ oñentende. Ha’ekuéra ojohesape’a ojuehe. Ome’ẽ yvórape añetegua opa tapicha oikuaava’erã. Ko’ã mba’e’ẽporã he’íva oĩ hag̃ua testígo ramo yvórape. Iñemboguata rupive ko’ã ára pahápe, ha’ekuéra voi oñemyesakãta.” Kress Collection, 105.
When fire came down and consumed Elijah’s offering, God was confirming to those who silently watched that Elijah was His representative, but by then it was too late for Ahab, Jezebel and her false prophets. This also happened in advance of October 22, 1844 in the Millerite history, and it will happen again in advance of the soon coming Sunday law, which is typified by October 22, 1844. Unfortunately, those who wait until that event to decide, will have by default already decided on the wrong side of the question. The selection of the Elijah messenger must precede his confrontation with Ahab, Jezebel and her false prophets. After the confirmation was accomplished by fire consuming Elijah’s offering, Elijah slew the false prophets.
Oguejy ramo ha ohundi Elías ome'ẽmby, Tupã oikuaauka umi kirirĩháme oma'ẽva'ekuépe Elías ha'eha Ijopóiha; hákatu upe jave og̃uahẽma itarova Ahab, Jezabel ha iñaranduka gua'u maranduhára japupeg̃uarã. Péicha avei oiko va'ekue mboyve 22 jasypa 1844-pe, tembiasakue Millerita-pe, ha oikóta jey mboyve pe léi domingo pya'e oútava, upe ojehechaukáva 22 jasypa 1844 rupive. Ñambyasy hag̃uáicha, umi oha'arõva pe mba'e oiko peve odesidi hag̃ua, ijeheguiete odesidíma va'ekue pe porandu renda vai gotyo. Pe maranduhára Elías jeporavo oiko va'erã tenonderã iñorairõ mboyve Ahab, Jezabel ha iñaranduka gua'u maranduhára japu ndive. Oñemoneĩ rire tata rupive ohundi hag̃ua Elías ome'ẽmby, Elías ojuka umi maranduhára japu.
The false prophet is the sixth kingdom of Bible prophecy, and it ends its reign as the sixth kingdom at the soon-coming Sunday law, which is where Elijah slew the false prophets. Thereafter the full outpouring of rain began. In Millerite history, the messenger and his message were identified in contrast with those who in the context began to fulfill their role as apostate Protestantism (which is the false prophet of Elijah’s testimony), and one of the three powers that lead the world to Armageddon. God ordained that after October 22, 1844, the newly identified true prophetic movement would finish His work on earth, but the movement transitioned into Laodicea and shortly thereafter ceased to be a “movement”, because it became a legally accepted Church.
Maranduete japu ha’e pe potoĩha mboyve peẽva ñemombeʼupy Bíblico-pe, ha omohuʼã heko ruvicha guasu ramo pe sexto reino pe léi domingo oúta hag̃uápe koʼẽrõitéma, upépe Elías ojuka vaʼekue umi maranduhára japu. Upéi oñepyrũ pe ama ñehẽ tuichakue. Temimoĩmby Millerita rembiasakue-pe, pe mensahéro ha imarandu ojekuaa hag̃ua oñembojoavy hag̃ua umi ndive, umi contexto-pe oñepyrũva omoañete hag̃ua hembiaporã Protestantismo apóstata ramo (haʼéva pe maranduhára japu Elías testimonio-pe), ha peteĩ umi mbohapy pokatu ogueraháva yvy tuichakue Armagedón-pe. Tupã omoĩ porã vaʼekue ikatu hag̃uáicha, 22 jasypa 1844 rire, pe movimiento profético añetetéva pyahu ojekuaáva omohuʼã Hembiapo yvy ári; hákatu pe movimiento ojere Laodicea-pe ha sapyʼaitépe upéi opyta hag̃ua peteĩ “movimiento” ramo, oiko haguére peteĩ Iglesia oñemoneĩva léi rupive.
With these elements of the first Elijah in our minds, we will now address the prophetic characteristics of the second Elijah for the purpose of identifying and establishing who is the third Elijah of the last days. Jesus identified John the Baptist as the one who fulfilled the last prophecy of the Old Testament.
Ko'ã mba'e oĩva pe Elías peteĩha rehe ñane akãme, ko'ág̃a jahecháta pe mokõiha Elías rembikuaa maranduhára rehegua ikatu hag̃uáicha ñamombe'u ha ñamopyenda porã máva hína pe mbohapyha Elías umi ára pahápe guare. Jesús ohechauka Juan el Bautista ha'eha pe ombohováiva pe marandu porã paha Antiguo Testamento-pe guare.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Péina, che mbouýtaha peẽme Elías maranduhára pe ára guasu ha kyhyje hag̃ua Ñandejára ou mboyve: haʼe omoambue jeýta túvakuéra pyʼa taʼýra ha tajýra kuérape gotyo, ha taʼýra ha tajýra kuéra pyʼa túvakuérape gotyo, ani hag̃ua aju ha ahundi yvy peteĩ jeahyró reheve. Malaquías 4:5, 6.
Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.
Jesús omoañetéramo jepe Juan ha’eha pe Elías ou vaʼerã, Juan ndogueroguatái porãmbaitépe opaite umi mbaʼe oĩva pe maranduʼypy rehegua Elías ou vaʼerãva rehe, pe mbohapyha ha pahaite Elías niko ou pe ára guasu ha kyhyjepyrã Ñandejára rehegua mboyve, ha upéva hína pe tiempo umi Siete Últimas Plagas rehegua, opahápe Cristo Jeju Mokõiha reheve. Juan, upéicharõ jepe, haʼékuri pe mokõiha Elías, ha hekopete he’ẽva, oñondive pe peteĩha Elías ndive, ohechauka ha omopyenda pe mbohapyha ha pahaite Elías.
Just as Elijah confronted a threefold representation of modern Babylon’s dragon, beast and false prophet, so too, John was confronted with a Roman authority (Herod), an impure woman (Herodias) and her daughter (Salome). Mount Carmel typified October 22, 1844, which in turn represents the Sunday law in the United States. At the Sunday law crisis the threefold union is brought about.
Oĩ haguéicha Elías oñembohovái peteĩ representación mbohapy hendáicha Babilonia moderna pegua dragón, mymba ha proféta japu rehegua, upéicha avei Juan oñembohovái peteĩ mburuvicha guasu romanope (Herodes), peteĩ kuña ky’a’ỹme’ỹva rehe (Herodías) ha imembykuña rehe (Salomé). Monte Carmelo ohechauka hag̃ua 22 jasypa 1844, ha upéva katu orrepresenta pe léi domingo Estados Unidos-pe. Pe kriz léi domingo guápe pe joaju mbohapyvegua oñemoheñói.
“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 decreto omoĩva hag̃ua Papado remimoĩngue, Ñandejára léi rehe opu’ã hag̃uáicha, ñane retã ojepe’aitétaite tekojoja-gui. Protestantismo ojepyso vove ipo yvykuára mbytére ojapyhy hag̃ua po romano pokatu rehegua, ohupyty vove yvykua pypuku ári ojopói hag̃ua Espiritualismo ndive, ha, ko mbohapyete joaju pu’aka rupi, ñane retã omboykéta vove opaite iConstitución rembiapoukapy peteĩ gobierno protestante ha republicano ramo, ha ome’ẽta vove tape umi japu ha ñembotavy papal rehegua ñemyasãi hag̃ua, upérõ ikatúta jaikuaa og̃uahẽma hague pe ára Satanás rembiapo hechapyrãva hag̃ua ha pe paha hi’aguĩmaha.” Testimonios, volumen 5, 451.
In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.
Herodes rembiasakuepe, jajuhu ha’eha, Roma pagã rehegua representante ramo, avei “mburuvichakuéra pa” Roma pagãgua representante; ha upévare oñembojeguahína pe pa mburuvicha Apocalipsis diecisiete-pe oñeme’ẽva irreino kuñakarai vaipe peteĩ aravo aja. Herodes oñetipifika Acab rupive. Mokõivéva oĩva’ekue ñemendápe ndovaléiva. Acab, Israel guigua, ndojehejáiva’ekue omenda kuñataĩ ndaha’éiva israelita rehe; ha Herodes ogueraha va’ekue tyvýra rembireko omenda hag̃ua hese. Tiro ha Babilonia kuña reko vai rehegua oñembojehe’a yvy arigua mburuvichakuéra ndive oñerrepresenta Acab ha Herodes joaju ndovaléivape Jezabel ha Herodías ndive.
The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.
Pe ñorairõ Monte Carmelo-pe Acab ndive, ojehechauka Herodes aramboty arete ramo. Léi dominical jave, Estados Unidos opyta hag̃ua pe poteĩha mburuvicha guasu tetã Biblia maranduhápe, ha umi diez rréi oiko hag̃ua pe pokõiha mburuvicha guasu tetã. Ij-arambotýpe pe pokõiha mburuvicha guasu tetã ramo, Herodes, ka’ẽguýpe peteĩ karu guasúpe, omoneĩ ome’ẽ hag̃ua iñepyrũ hag̃ua pe mbyte peve iguýgui Salomépe, Herodías rajýpe. Umi diez rréi omoneĩ ome’ẽ hag̃ua irreino pe mymbávpe, ha upéicha ojapo, oñembotavy rupi proféta japu rupive (Estados Unidos), ha espirituálmente “oka’u”.
At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).
Karme lo yvyty ári umi maranduhára japu guáva ojeroky ára pukukue ñembotavyrã, ha Herodes aramboty aretepe Salomé, Herodías rajy, ojeroky mburuvicha guasu ka’ẽmbyre ombotavývo. Péicha ojapóvo, Herodías rajy ogueroguata Acab pokatu Juan el Bautista jejuka hag̃ua. Upe léi domingo Estados Unidos-pe, Estados Unidos ombotavýta opaite yvy ape ári oĩvape omoneĩ hag̃ua peteĩ ta’anga mymbaguasu rehegua yvy pukukue javeve, ha upéva peteĩ mburuvicharenda mbyte tupão rembiapo ha mbyte tetã rembiapo. Yvy ape ári oĩva ñembotavy Estados Unidos rupive, ha’éva maranduhára japu peteĩ joaju mbohapyve guigua, oñemombe’úma vaʼekue Jezabel maranduhára kuéra jerokýpe ha Jezabel rajy jerokýpe (Salomé), pórke Jezabel ha’e catolicismo ha protestantismo apostata ha’e imembykuña kuéra (Salomé-icha).
Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.
Ñem persegisión oñepyrũ upe pya’e oútava léi domingo rehegua ndive oguerekóva jejuka, ojehechaukaháicha pe mokõiha Elías akã oñekytĩ ha oñemoĩ ajaka ryepýpe pe papado-pe g̃uarã, ojehechaukáva Herodías rupive. Upe jave pe papado rehegua herida omanóva oñemongueraite, ha’e ndaha’éi véima oñeñembyesarái, ha pe ama paha oñeñohẽ ha’etéicha medida’ỹre, pe techaukaha umi cien cuarenta y cuatro mil rehegua oñemopu’ãvo. Upe jave pe Islam pe mbohapyha Aipo rehegua oinupã, ha oñepyrũ pe kuña guasu tekovai oguapýva heta y ári ñembojovake mbeguekatúpe. Iñembojovake oñemokõi jey.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãygua kuéra, ani hag̃ua peẽ peikévo iñangaipápe, ha ani hag̃ua pehupyty umi mba'asy vai oguerekóva. Pórke hembiapo angaipa oguahẽ yvága peve, ha Tupã imandu'a hembiapo vai rehe. Pembojey chupe upeichaite peẽme ojapo haguéicha, ha pemokõi jey chupe mokõive hembiapokuéra rehehápe: pe kópa ha'e omyenyhẽ haguepe, upépe pemyenyhẽ chupe mokõi jey. Apocalipsis 18:4–6.
Her judgment is doubled, for she was not yet judged for the murders she accomplished during the Dark Ages from the year 538 unto 1798. In the fifth seal, those the papacy had murdered are symbolically portrayed beneath the altar asking when God would judge the whore of Rome, and they are told to rest in their graves until a second group of martyrs that are to be murdered as they had been murdered are made up. When her judgment comes it is doubled for she will have twice murdered God’s faithful people.
Hi'ára oñembohetakue mokõi jey, ndoguerekóigui gueteri jehusga umi jejuka ojapova'ekue Edad Oscura aja, ary 538 guive 1798 peve. Poha sello-pe, umi papado ojukava'ekue ojehechauka simbólikamente altar guýpe, oporandu hag̃ua araka'épa Tupã ohusgáta pe kuña rekovai Romagua; ha oñemombe'u chupekuéra topytu'u hag̃ua umi ityvýpe peve oñemyenyhẽ meve ambue aty mokõiha mártirkuéragui, ojejuka va'erãva hendáichaite ojejuka haguéicha chupekuéra. Oguahẽvo hi'ára jehusga, upéva oñemboheta mokõi jey, peteĩgui ojuka rire mokõi jeýma Tupã retã jeroviapyrekópe.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Haʼe oipeʼávo pe pohaha sello, ahecha altar guýpe umi anga ojejukavaʼekue Tupã ñeʼẽ rehehápe ha pe testimonio oguerekóva rehehápe: ha osapukái hikuái ñeʼẽ hatãme, heʼívo: Arakaʼe peve, che Ruvicha, marangatu ha añetegua, nerehusgái ha nerenohẽmoʼãi ore ruguy repykue umi yvy ape ári oikóva ári? Ha oñemeʼẽ peteĩ-teĩme ao morotĩ; ha ojeʼe chupekuéra topytuʼu gueteri sapyʼami, peve oñemyenyhẽ hag̃ua avei iñirũnguéra tembiguái ha ijoykeʼykuéra, ojejukátava avei haʼekuéraicha. Apocalipsis 6:9–11.
Sister White places the passage of the martyrs of the fifth seal at the Sunday law where God’s other flock is called out of Babylon, which is Herod’s birthday party when the ten kings agree to give their seventh kingdom unto the eighth kingdom that is of the seven.
Hermana White omoĩ pe pasaje umi mártir pe quinto sello guýpe pe léi domingo-pe, upépe Tupã ohenói osẽ hag̃ua Babiloniágui ambue ijovecha aty, ha upéva hína Herodes aramboty arete, umi diez mburuvicha guasu oñemoĩ peteĩ ñe'ẽme ome'ẽ hag̃ua iñirũ reino porundyha pe reino poapyha pegua, ha upéva hína umi siete apytégui.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Ojepe’a rire pe pohaha sello, Juan, pe Revelador, peteĩ visión-pe ohecha pe altar guýpe umi aty ojejukáva’ekue Tupã Ñe’ẽ ha Jesucristo testimonio rehehápe. Upéi ou umi escena oñemombe’úva Apocalipsis capítulo 18-pe, upépe umi jerovia hag̃ua ha añeteguáva ohenóiva’ekue osẽ hag̃ua Babilonia-gui. [Apocalipsis 18:1–5, oñecita.]” Manuscript Releases, volúmen 20, 14.
Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.
Umi ohenóiva Babilóniagui oñemohendáva hína pe aty mokõiha umi mártir ojejukáva papado rupive, Herodías ojapo haguéicha pe Elías mokõiha rehe. Hermana White avei omoĩ pe poha sello pe sello paha jepe’ápe.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘Ha’e oipe’árõ pe quinta sello, ahecha pe altar guýpe umi ánga umi ojejukáva Tupã Ñe’ẽ rehehápe, ha pe testimonio oguerekóva rehe: ha osapukái hikuái peteĩ ñe’ẽ hatãme, he’ívo: Mboy araka’e peve, Ñandejára, Marangatu ha Añetegua, nderejuzgái ha nerevengái ore ruguy umi yvy ári oikóva rehe? Ha oñeme’ẽ peteĩteĩme ao morotĩ [Oñemoĩ chupekuéra ipotĩ ha imarangatu hag̃uáicha]; ha oñeñe’ẽ chupekuéra hag̃ua opytu’u gueteri peteĩ sapy’ami, peve oñemyenyhẽ avei hembiguái irũnguéra ha ijoyke’y kuéra, ojejukátava avei hendáicha kuéra’ [Apocalipsis 6:9–11]. Ko’ápe oñepresenta Juan-pe umi escena ndaha’éiva peteĩ mba’e añetetépe oikóva upe jave, síno umi oikótava peteĩ ára mboyve tenondépe.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Apocalipsis 8:1–4 oñecita.” Manuscript Releases, volumen 20, 197.
The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.
Umi ñe’ẽ ñembo’e umi ojeporukapíva’ekue papasía rupive Ary Pytũ aja oñemomandu’a “sello pokõiha” jepe’a jave, upéva ohechauka “sello pokõiha” ojepe’aha pe pya’etéma ou hag̃uáicha arapokõindy ley jave, upépe Ñandejára imandu’águi hembiapo vai rehe.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ha ahendu ambue ñe’ẽ yvágagui, heʼíva: Pesẽ chugui, che retãygua, ani hag̃ua peẽ peike hag̃ua hendive hembiapo vaípe, ha ani hag̃uáicha peẽ pehupyty umi mbaʼasy oguerekóva. Hembiapo vai niko og̃uahẽ peve yvágape, ha Tupã imanduʼa hembiapo vaikuére. Pembojevy chupe pe haʼe ojapo haguéicha peẽme, ha pemokõi hendive mokõive hembiapokuéra rire; pe kópa haʼe omyenyhẽ haguepe, pemyenyhẽ chupe mokõi jey. Apocalipsis 18:4–6.
The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.
Pe peteĩha Elías otestifika pe joavy guasu rehe oikóva umi cien cuarenta y cuatro mil ha pe mbohapy joaju apytépe, pe ogueraháva ko yvy tuichakue Armagedón-pe umi ára pahápe. Pe mokõiha Elías (Juan el Bautista) ombojey ha ombotuichave pe testimonio pe peteĩha Elías rehegua, ha oñondive (línea ári línea), ohechauka ha omopyenda pe característica profética pe mbohapyha ha pahaite Elías rehegua. Pe mbohapyha Elías ojehechauka peteĩ Elías ñepyrũrãme (Miller), ha peteĩ Elías pahaitepe, pórke pe movimiento pe peteĩha ánhel rehegua oñembojey pe movimiento pe mbohapyha ánhel reheguápe.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows.” The 1888 Materials, 803, 804.
“Tupã ome’ẽ Apocalipsis 14 pegua marandu-kuérape hendaguã profesía ryepýpe, ha hembiapo ndopytamo’ãi opa peve ko yvy rembiasakue. Peteĩha ha mokõiha ánhel marandu gueteri hína añetegua ko árape g̃uarã, ha ohova’erã peteĩcha ko marandu oúvandi upe rire.” The 1888 Materials, 803, 804.
The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.
Pe tercer Elías oguereko Alpha ha Omega rembiete, pórke ohechauka peteĩ Elías ñepyrũgua ha paha. Mokõivéva, pe peteĩha ha pe pahaguáicha Elías, ohechauka peteĩ movimiento, taha’e pe peteĩha térã pe mbohapyha ánhel Apocalipsis catorcepegua.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Juan el Bautista rembiapo, ha umi rembiapo umi ipahápe ára osẽva Elías espíritu ha ipokatu hag̃uáicha omombáy hag̃ua tavayguakuérape iñembyai hag̃uágui, heta mbaʼépe peteĩchagua. Hembiapo haʼe peteĩ techaukaha pe tembiapo oñemboguata vaʼerã ko árape. Cristo ou vaʼerã mokõihápe ohusga hag̃ua ko yvy tekojojápe. Tupã maranduhára ogueraháva pe marandu paha ñemboguata rehegua oñemeʼẽ vaʼerã ko yvy tuichakue javeve, ombosakoʼi vaʼerã tape Cristo jeju mokõihápe guarã, Juan ombosakoʼihaguéicha tape ijeju peteĩha guarã. Ko tembiapo ñembosakoʼípe, ‘opa yvyuguy oñemopuʼãta, ha opa yvyty ha cerro oñemboguejýta; ha umi ikarẽva oñembosakoʼíta hag̃ua recto, ha umi tape hasýva oñemoĩta sỹi hag̃uáicha’; tembiasakue hiʼári ojerejey vaʼerã, ha jey peteĩve ‘Ñandejára mimbipa ojekuaaukáta, ha opa soʼo ohecháta oñondive; Ñandejára juru niko heʼi upéicha.’” Southern Watchman, 21 de marzo de 1905.
The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.
Elías jeporu mbohapyve ohechauka Elías ñorairõha pe ñemongu’e ojejoajúva Elías reheve ha Babilonia Moderna joaju mbohapyve ndive. Kóva oĩ mbarete hag̃uáicha ojoajúva pe marandu rerahaha ombosako’íva tape Ñe’ẽmondo Ñe’ẽme’ẽgua Rerahahápe g̃uarã jeporu mbohapyve rehe, péro upe línea ohechauka pe ñemongu’e ha pe marandu rerahaha ryepýpegua dinamika. Mokõivéva jeporu mbohapyvépe pe marandu rerahaha ha pe ñemongu’e ñemohu’ãha ha ipahaguéva ñehundipa oñetehápe ojehechauka Alfa ha Omega rupive, ohechaukáva peteĩ ñepyrũmegua ñehundipa ha peteĩ pahaitegua ñehundipa.
The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.
Pe mbohapyha ha pahaguéva Elías ohechauka pe tercer ánhel rembiapo, ha upéva hína pe cien cuarenta y cuatro mil rembiapo, ojehupítava peteĩ techaukaha ramo ohenói hag̃ua pe aty guasúpe osẽ hag̃ua Babiloniágui, og̃uahẽvo pe aravo pe yvyryrýi guasu Apocalipsis once-pe oñeñeʼẽva. Upe aravo mboyve, pe mensahéro ha pe rembiapo ojekuaaukáta ojoavy hag̃uáicha pe rembiapo japúva rehe, opresentáva peteĩ mensaje japúva pe ama paha rehegua pyʼaguapy ha tekorosã rehe.
The distinctions between the true and false message and messenger are to be recognized by the fulfillment of the message. These articles began at the end of July, 2023, and well before the massacre of October 7, the articles were identifying that the true latter rain message identifies Islam of the third Woe, and that the message began on September 11, 2001. The articles identified that the angering of the nations which began at that time according to inspiration was as a woman in travail, and therefore the angering and troubles brought upon planet earth would continue to escalate until the close of probation.
Pe añetegua ha pe japu marandu, avei pe marandu rerahaha añetegua ha pe japu rehegua joavypykuéra ojekuaava’erã pe marandu oñekumplígui. Ko’ã artículo oñepyrũkuri julio pahápe ary 2023-pe, ha mombyry guive jepe pe jejuka guasu 7 de octubre mboyve, umi artículo ohechauka va’ekue pe añetegua ama pahagua marandu ohechauka hag̃ua Islam pe mbohapyha Aipo rehegua, ha pe marandu oñepyrũ hague 11 de septiembre de 2001-pe. Umi artículo ohechauka avei, umi tetãnguéra pochy oñepyrũ va’ekue upe jave inspiración he’iháicha, ha’eha kuña imemby hag̃uáicha; upévare pe pochy ha umi mba’e’asy oguerúva yvy ape ári oseguíta okakuaa ha oñembohetave pe gracia rembe’y ñemboty peve.
We will continue the study in our next article.
Ñambosarekóta ko ñehesa’ỹijo ñande artíkulo oúvape.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“¡Máva Tupã retãyguakuéra oikuaa hag̃ua pe ñehundipa guasu hi’aguĩmava miles táva rehegua, ko’ág̃a haimete ojejapahápe ta’ãnga ñemomba’e! Ha heta umi oikova’erãva omomarandúva pe añetegua, oikove hag̃ua, oñe’ẽ vai ha ombojovake hína ipehẽnguekuérape. Oúramo Tupã pokatu omoambuéva akãme, oikóta peteĩ ñemoambue hesakã porãva. Umi kuimba’e ndoguerekovéimo’ãi py’a oikotevẽva oikuaa hag̃ua ivaíva ha ohundi hag̃ua. Noñemoĩmo’ãi peteĩ tenda ombotovévape pe tesape overa hag̃ua ko yvy ári. Iñe’ẽ vai, imbojovake, opaíta. Pe enemigo pokatukuéra oñembyatýma ñorairõrã. Ñorairõ mbarete oĩ ñane renondépe. Peñemboja ojoajúvo, che ryvy ha che reindykuéra, peñemboja ojoajúvo. Peñembojoaju Cristo rehe. ‘Ani peje peẽ, A confederacy,... ani pekyhyje ha’ekuéra kyhyjégui, ni pende py’atarovái. Pemomarangatu Ñandejára de los ejércitos-pe voi; ha toiko ha’e pende kyhyje, ha toiko ha’e pende py’amoĩ. Ha ha’e oikóta peteĩ santuario-rã; ha katu peteĩ ita ñepysangáramo, ha peteĩ ita guasu omoñepysangávamo mokõive Israel róga hag̃ua, peteĩ ñuhãrã ha peteĩ ñuhã ñemi hag̃ua Jerusalén-pe oikóva kuérape. Ha heta ijapyteguágui opysangáta, ho’áta, oñembyai ha oñeñuhãta, ha ojegueraháta.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Yvy ha’e peteĩ teatro. Umi actor, ha’éva umi oikóva pype, oñembosako’i hína omba’apo hag̃ua hikuái ipárte pe drama guasu paha peguápe. Ñandejára ojehecha’ỹramo guáicha oiko. Hetaiterei yvypórape ndaipóri joaju, ndaha’éiramo kuimba’e kuéra oñemoirũ oñondive ogueroguata hag̃ua umi hembipota ijeheguigua. Ñandejára omaña hína. Iñemoarandu ha hembipota umi iñakãhatãva rehegua oñembotýta katuete. Ko yvy ndojehejáiriva’ekue yvypóra pópe, jepe Ñandejára oheja hína sapy’ami hag̃ua umi mba’e ombo’apu’a ñembyaty’ỹ ha tekove jejavy oisãmbyhy. Peteĩ pokatu yvýgui yvýry omba’apo hína ogueru hag̃ua pe drama pegua escena guasu paha kuéra,—Satanás ou hag̃ua Cristo ramo, ha omba’apo opaichagua tekojoja’ỹ mbotavypy reheve umi oñeñapytĩva hína oñondive sociedad secreta-kuérape. Umi ojehejava hína pe joaju rehegua mbarete vai poguýpe omboguata hína enemigo rembiaporã. Pe káusa rapykuéri oúta pe efecto.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Jejavy hasýma og̃uahẽma hiʼapỹirãite. Ñemondýi ha jepyʼapy omyenyhẽ ko yvy ape ári, ha peteĩ kyhyje tuichaite oúva pyaʼe yvypórape ári. Ipaha hiʼag̃uieterei. Ñande, jaikuaáva pe añetegua, ñasẽvaʼerã ñañembosakoʼívo upe mbaʼerã rehe oúva pyaʼe ko yvy ape ári peteĩ ñesorpréndeva guasuicha.” Review and Herald, 10 de septiembre de 1903.