All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Peẽ opa yvy arigua ha umi oikóva ko yvy ape ári, pehecha, haʼe omopuʼã vove peteĩ techaukaha umi yvytykuéra ári; ha ombopu vove peteĩ turu, pehendumi. Isaías 18:3.
The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.
Pe maranduha ojehechaukáva Elías ramo, omoherakuãva pe marandu ojehechaukáva Moisés ramo, ojejuka umi tape rupi peteĩ mymba vai ojupi hag̃uágui pe yvykua pypuku’ỹvagui. Oñemongu’i ha oñembohasa asy rire peteĩ ára pukukue ojehechaukáva pe “ñe’ẽ vai” Moisés rehegua, ha’éva pe “ñemosarambi” Levítico mokõipa poteĩme, pe Espíritu Santo oike umi rete omano vaʼekuépe Tupã Ñe’ẽ rupive. Upéi opuʼã jey hikuái, ha upéi ojupi yvágape. Peteĩ marandu ojehechaukáva yvágape ramo ha’e pe marandu porã opa ára g̃uarã umi mbohapy ánhel rehegua.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.
Ha ahecha ambue ánhel oveve yvága mbyte rupi, oguerekóva pe marandu porã opaʼỹva omombeʼu hag̃ua umi oikóvape yvy ape ári, ha opa tetãme, ha opa ñemoñareme, ha opa ñeʼẽme, ha opa tavayguápe. Apocalipsis 14:6.
Before Elijah and Moses ascend into heaven they first would stand upon their feet.
Elías ha Moisés ojupi yvágape, tenonderãite opuʼãta hikuái ipy ári.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ha mbohapy ára mbyte rire pe Espíritu de vida ouva Tupãgui oike ipypekuéra, ha opu’ã hi’ári ipy rehe; ha peteĩ kyhyje tuicha oguejy umi ohechávare. Ha ohendu hikuái peteĩ ñe’ẽ tuicha yvágagui he’íva chupekuéra: Pejupi ko’ápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Apocalipsis 11:11, 12.
Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.
Opaite proféta oñemoĩ peteĩ ñe'ẽme ambue profétandi ndive, ha opaite ojoyke Apocalipsis lívrope. Ezequiel lívro ombo'e, pe Espíritu oike vove kuimba'érape, ha'ekuéra opu'ã hi'ári kuéra py rehe.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Ha he’i chéve: Ta’ýra yvypóra, eñembo’y nde py ári, ha che añe’ẽta ndéve. Ha pe espíritu oike che pype ha’e oñe’ẽ jave chéve, ha chemoĩ che py ári, ha ahendu pe oñe’ẽvape chéve. Ezequiel 2:1, 2.
Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.
Ezequiel ohechauka Tupã retãyguakuérape umi “ára pahápe” oĩva omanómaramo jepe, ha upéicharõ jepe ohendu hikuái Tupã oñe’ẽva; ha Tupã Ñe’ẽ ñemoguahẽ ogueru Espíritu Santo renondépe, ha upéi opu’ã hikuái ipy rehe. Umi Apocalípsis-pe ojejukava’ekue ha ojehejáva tape mbytépe ojeapyrũ hag̃ua peteĩ mil mokõi sua ha sesenta ára simbóliko pukukue avei ohendu Tupã Ñe’ẽ, ha upéva rupive Espíritu Santo oike ipy’ápe ha iñakãme, ha opu’ã hikuái ipy rehe. Ezequiel oikuaauka ñandéve mba’épa pe Tupã Ñe’ẽ ohendúva hikuái, ha upéva rupi pe movimiento tuichakue ojehechaukáva Moisés ha Elías rupive, omanóva’ekue tape rupi, jevy oikove, ha omopu’ã chupekuéra.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Tupã Ñandejára po oĩ che ári, ha che reraha Tupã Ñandejára Espíritu rupi, ha che moĩ ñu mbytépe henyhẽva kanguegui. Ha ojapo chéve aguata hag̃ua ijerérekuévo; ha péina ápe, heta eterei oĩ pe ñu nandi ári; ha péina ápe, ipirupa eterei hikuái. Upéi he'i chéve: Yvypóra ra'y, ko'ã kangue ikatúpa oikove jey? Ha che ambohovái: Ñandejára Tupã, nde reikuaa. Upéi he'i jey chéve: Eprofetisa ko'ã kangue ári, ha ere chupekuéra: Peẽ kangue piru, pehendúke Tupã Ñandejára ñe'ẽ. Péicha he'i Tupã Ñandejára ko'ã kanguepe: Péina ápe, che amondo jeýta pende pype pytu, ha peikovéta. Ha amoĩta pende ári tendón, ha amopu'ãta pende ári so'o, ha pende aho'íta pire reheve, ha amoĩta pende pype pytu, ha peikovéta; ha peikuaáta che hague Tupã Ñandejára. Upémarõ aprofetisa he'iháicha chéve; ha che aprofetisárõ guare, oiko peteĩ tyapu, ha péina ápe, peteĩ ryryi; ha umi kangue oñembojoaju, káda kangue iñirũngue rehe. Ha amañárõ guare, péina ápe, umi tendón ha pe so'o opu'ã hi'árikuéra, ha pe pire ojao hag̃ua hi'árikuéra; hákatu ndaipóri pytu ipypekuéra. Upéi he'i chéve: Eprofetisa yvytúpe, eprofetisa, yvypóra ra'y, ha ere yvytúpe: Péicha he'i Tupã Ñandejára; Eju umi irundy yvytúgui, nde pytu, ha eipeju ko'ã ojukapývare, oikove hag̃ua. Upémarõ aprofetisa he'iháicha chéve; ha pe pytu oike ipypekuéra, ha oikove hikuái, ha opu'ã hi'árikuéra ipy hag̃uáicha, peteĩ ehérsito tuichaitereíva. Upéi he'i chéve: Yvypóra ra'y, ko'ã kangue ha'e opaite Israel róga. Péina ápe, ha'ekuéra he'i: Ore kangue ipirupa, ore esperánsa okañyma, ore ñekytĩmbaitéma. Upévare eprofetisa ha ere chupekuéra: Péicha he'i Tupã Ñandejára; Péina ápe, che retãyguakuéra, ahasáta pende yvyra kuaguykuéra, ha pende roguerúta pende yvyra kuaguykuéragui, ha pende rerúta Israel retãme. Ha peikuaáta che hague Tupã Ñandejára, che ahasárõ pende yvyra kuaguykuéra, che retãyguakuéra, ha pende roguerúrõ pende yvyra kuaguykuéragui, Ha amoĩta che Espíritu pende pype, ha peikovéta, ha pende amoĩta pende yvýpe voi: upérõ peikuaáta che Tupã Ñandejára ha'emaha pe ha'éva, che ha'e hague ko'ã mba'e ha ajapo hague avei, he'i Tupã Ñandejára. Ezequiel 37:1–14.
Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.
Daniel ha Juan orepresenta Ñandejára rembiguái cien cuarenta y cuatro mil-pegua umi “ára pahápe”, oñejuka vaʼekue taʼãnga rupi ha upéi oñemopuʼã jeýva. Juan pe aséite opupúvape, Daniel katu umi león kuápe. Pe movimiento osẽ vaʼekue sy Laodicea-gui oñejuka taʼãnga rupi, ha upéi oñemopuʼã jey; upéicha rupi oiko hag̃ua pe póhaapyha, osẽva umi siete apytégui. Kóva hína pe sexto iglesia jeikove jevy, pe Philadelphia vaʼekue oikóva hag̃ua pe póhaapyha, jepémo ndahaʼéi iglesia, síno peteĩ movimiento. Ipahápe pe periodo opyta aja oñeñotỹʼỹre, ikatu hag̃uáicha oñemboguata ári umi ovyʼáva imano rehe, haʼekuéra opuʼã ipy ári peteĩ ehérsito mbareteicha. Opuʼã hikuái ohendu rupi peteĩ marandu Ñandejára Ñeʼẽgui. Oimeraẽ teʼongue oĩva tape mbytépe mbohapy áño rasáma, oñembyaietereíma peve ndaiporivéi hag̃ua mbaʼeve ambue, huesokuénte.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Peẽ kanguekã piru oikotevẽ Tupã Espíritu Santo pytu omoinge hag̃ua hese, ikatu hag̃uáicha oike jey tembiapópe, peteĩ jeikove jeýicha omanóva apytégui.” Bible Training School, December 1, 1903.
We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.
Ñande jereko va’erã ñapartisipa hag̃ua ñandejehe jahupyty jey hag̃ua tekove. Péicha jajapo: jalee, jahendu ha ñañongatu umi mba’e ojehaíva’ekue.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Peteĩ ñemombarete Tupãrayhuetépe añetehápe ore apytépe ha’e opa ore remikotevẽkuéra apytépe pe tuichavéva ha pe pya’etereíva. Kóva rekávo oikova’erã ore rembiapo peteĩha.” Selected Messages, libro 1, 121.
The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.
Pe “Ñe’ẽ” profétika omoheñóiva ko jeikove jey peteĩ jehasa’asy Laodiceaygua guive pe jeikuaa Philadelphia rehegua peve, ou peteĩ marandu ojejuhúva Daniel ha Apocalipsis kuatiakuérape.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.
“Ojeikuaave vove Daniel ha Apocalipsis kuatiakuéra, umi ogueroviáva oguerekóta peteĩ experiencia religiosa iñambueetéva.” Testimonios para los Ministros, 112–114.
The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.
La experiencia de la religión legalista de Laodicea es transformada por un mensaje que da vida. El mensaje de la Revelación de Jesucristo es el mensaje de Su poder creador, el cual ciertamente es el poder de Dios para salvación a todo aquel que cree.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“¡Mba’e pu’akaitepa jajarekova’erã Tupãgui, ikatu hag̃uáicha umi korasõ ro’ysã, oguerekóva añoite peteĩ religión legalista, ohecha umi mba’e iporãvéva oñeme’ẽva chupekuéra—Cristo ha Hekojojaha! Oikotevẽkuri peteĩ marandu ome’ẽva tekove, ome’ẽ hag̃ua tekove umi kangue pirúpe.” Manuscript Releases, volume 12, 205.
The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.
Pe religión legalista ha’e peteĩ religión ojeheja jey vaʼekue, ojehechaukaháicha Adventismo oñemomombyrýpe umi fundamento-gui ary 1863 guive ha upe rire guive.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Aheja che pái ha amopu'ã che ánga ñembo'épe, ikatu hag̃uáicha Ñandejára opytu'u iñambue va'ekue tetã rehe, umi kangue piruicha, oikove hag̃ua.” General Conference Bulletin, 4 de febrero de 1893.
Jesus is “the faithful witness” in the Revelation.
Jesús ha’e “pe testígo jeroviaha” pe Apocalipsis-pe.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.
Ha ehai pe anhel tupão guigua Laodicea pegua ehaíke; Péicha he'i pe Amén, pe testígo jeroviaha ha añetegua, ñepyrũrã Tupã rembiapokue apytépe. Apocalipsis 3:14.
Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.
Hermana White ñanemomarandu ha’eha Jesús pe “testigo jeroviaha” oguerúva peteĩ “testimonio derecho” umi Laodiceayguápe oĩva omano hag̃ua hembiapo vai ha angaipápe, ha péicha avei, pe marandu oñeme’ẽva yvyugua kangue piru omanóva rehe, pe marandu omoñepyrũ peteĩ ñemokyre’ỹ.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Aporandu pe mba’épa he’ise pe mbokuku’e ahecha va’ekue, ha ojehechauka chéve oikotaha pe testimonio hekoitéguare rupi, oñehenóiva pe Testigo Añetegua consejo rupive umi Laodicea-guápe. Kóva oguerekóta efecto pe oguerohoryvakuére py’apýpe, ha ogueraháta chupe omomba’eguasu hag̃ua pe estándar ha osẽ hag̃ua omosarambi pe añetegua hekoitéva. Oĩta umi ndojeroviamo’ãiva ko testimonio hekoitére. Ha’ekuéra opu’ãta hese, ha kóva voi omoheñóita peteĩ mbokuku’e Tupã tavayguakuéra apytépe.”
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.
“Ahecha ojehenduha ndohupytýi hague ni mbytépe pe Testigo Añetegua rembipykue. Pe jehupytyha pohýi, hi’ári oñemboja pe tupao rekove rapykuere, oñemomba’e’ive térã oñemboykeete. Ko jehupytyha ogueru va’erã ñembyasy pypuku; opa umi añetehápe ohupytýva chupe oñemomarangatúta ha oñemopotĩta.
“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.
“He’i pe ánhel: ‘Pehendu!’ Pya’e ahendu peteĩ ñe’ẽ heta tembipu purahéi ombopujoáva guive, opavave oñondivepa hendaitépe, he’ẽ ha iporã joajúpe. Ohasa mombyry opaite purahéi che ahenduva’ekue, haichaite henyhẽva poriahuverekópe, mborayhu poriahuverekópe, ha vy’a marangatu yvateguápe. Oitypa che rekove pukukue. He’i pe ánhel: ‘Ema’ẽ!’ Upérõ che atención oñembohasa pe aty ahesa’ỹijo vaʼekuépe, umi oñembokachĩmbaitéva guasu. Ojehechauka chéve umi ahecha vaʼekue yma hasẽ ha oñembo’éva py’a hasýpe. Pe aty ánhel ñangarekohára oĩva ijerére mokõive jevy hetave, ha oñemonde peteĩ armadúrape iñakã guive ipy peve. Oguata hikuái peteĩ teĩ hendaitépe, peteĩ soldádo atyicha. Hovakuéra ohechauka pe ñorairõ pohýi ohasa vaʼekue, pe jehasa asy pohýi ohasávaʼekue. Upéicharõ jepe, hekovekuéra, ojehai hag̃ua pype pe py’apy hyepýgui mbarete, koʼág̃a overa yvágagui tesape ha mimbipápe. Ohupyty hikuái pe ñevẽ, ha upéva oguenohẽ chuguikuéra aguyje pypukuvéva ha vy’a marangatu, imarangatuetéva.”
“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.
“Ko atykuéra oĩva ko atyguápe sa’ive oiko kuri. Oĩ vaʼekue oñemonguʼéva ha ojeheja tapére. Umi hekoʼỹva ha ndojepyʼapýiva, ndopytyvõiva umi omombaʼéva pe jehupyty ha pe ñepysyrõ hetaiterei hag̃uáicha ani hag̃ua opytuʼu oñemboʼe asy ha ojepyʼapy hag̃ua hese, ndaohupytýi upéva, ha ojeheja hikuái pytũmbýpe; ha hendaguéra oñemyenyhẽ pyaʼe ambuekuéra reheve, ojapyhýva pe añetegua ha oikeva hína pe aty rendápe. Aña remimboukuéra aña guive gueteri omongora hikuái ijerére, péro ndaikatúi mbaʼeve ojapo hesekuéra.”
“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.
“Ahendu umi oñemondeva’ekue pe armadúrape oñe’ẽvo pe añeteguáre tuicha pokatu reheve. Upéva oguereko va’ekue efecto. Heta oĩ va’ekue oñeñapytĩmava; oĩva’ekue kuña iménare, ha oĩva’e mitã ituvakuérape. Umi hekojojáva, ojejoko va’ekue ohendu hag̃ua pe añetegua, ko’ág̃a kyre’ỹme ojapyhy hese. Opa kyhyje oguerekóva iñemoñarekuéra rehe opáma, ha pe añetegua añoite oñembotuicha chupekuéra. Ha’ekuéra iñembyahýi ha ijuhéi va’ekue pe añetegua rehe; iporãve ha ipreciósoiteve chupekuéra hekovegui. Aporandu mba’épa ojapo raka’e ko tuicha ñemoambue. Peteĩ ánhel ombohovái: ‘Kóva hína pe ama pahague, pe pytu’u pyahu Ñandejára renondégui, pe sapukái hatã mbohapyha ánhel rehegua.’” Early Writings, 270, 271.
The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.
Pe testimonio recto Laodiceape guarã omoñepyrũva peteĩ ehérsito peteĩ sacudimiento hatã rire ha’e pe marandu upe ñu umi kangue omano ha ipirúva rehegua, ha umi kangue ohechauka pe marandu Moisés rehegua ha pe mensajero Elías rehegua, ojukáva’ekue tape mbytépe ára 18 jasypokõi 2020-pe peteĩ mymba yvykua pypuku’ỹguio osẽva rupive.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Peteĩ testimonio joja vaʼerã oñemeʼẽ ñane tupãópe ha ñane institución-kuérape, omombáy hag̃ua umi okevape.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Ojegueroviáramo ha ojejapo Ñandejára ñe’ẽ, ojejapóta peteĩ ñemotenonde hatã ha tapiaitegua. Jahechamína koʼág̃a ñane remikotevẽ guasu. Ñandejára ndaikatúi ñande jeporu peve haʼe oipeju tekove umi kangue pirúre. Ahendu koʼã ñeʼẽ oñeʼẽva: ‘Yvypóra korasõ ári Espíritu Santo ñemonguʼe pypukuʼỹre, hekovéva omeʼẽvaʼỹ reheve, pe añetegua oiko peteĩ kuatia letra omanóva ramo.’” Review and Herald, 18 de noviembre de 1902.
We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.
Rohechaukaakue umi irundy techaukaha ohechaukáva umi siete trueno rembiasakue ojehechauka opaite línea de reforma-pe. Upéva rehegua ndive oĩ avei pe añetegua: peteĩteĩ línea de reforma-pe, peteĩteĩva umi irundy techaukaha rehegua ohechauka pe tema profético peteĩchagua. Moisés ndive, pe tema peteĩteĩva umi irundy techaukaha-pe, ohechaukáva typológicamente umi siete trueno, ha’e va’ekue pe ñe’ẽme’ẽ peteĩ tavayguakuéra ojeporavopyréva ndive. David ndive, ha’e va’ekue Tupã arca. Cristo ndive, ha’e va’ekue mano ha jeikove jey. Millerita-kuéra ndive, ha’e va’ekue pe ára peteĩ áño-rã principio.
With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.
Future for America ndive, ha’e Islam. Islam 11 jasyporundy 2001-pe. Ha’e jeykatu Islam 18 jasypokõi 2020-pe pe marandu’ỹ va’ekuére, pe ñembotavy peteĩha ha pe aravo pytagua oñepyrũha. Pe mbohapyha techaukaha omoheñóiva peteĩ ehérsito mbarete opu’ãva ha’e pe marandu irundy yvytu rehegua, ohechaukáva Islam, pe “kavaju pochy” marandu’ypy Ñandejára Ñe’ẽmegua.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochy ramo ojehekýise hag̃uáicha ha pya’e hag̃uáicha ohasa opaite yvy ape ári, oguerúvo ñehundi ha mano hapére.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“¿Pake piko ñake pe mundo opave’ỹva rembe’ýpe voi? ¿Pake piko ñande tarova, ro’ysã ha omanóvaicha? ¡Ay, tamombe’u hag̃uáicha ore tupao-kuérape oĩha Tupã Espíritu ha ipytu oipejúva Itavayguakuérape, ikatu hag̃uáicha opu’ã hikuái ipy ári ha oikove! Tekotevẽ jahecha tapeha ipohýiha, ha okẽha ipy’aguapy’ỹva. Ha jaike jave pe okẽ ipy’aguapy’ỹvape, ipehẽngue ndaipóri ijapýra.” Manuscript Releases, volúmen 20, 216, 217.
Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.
Elías ha Moisés opu’ã rire pya’e, ojegueraha yvágape peteĩ techaukaha ramo.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.
Ha ohendu peteĩ ñe'ẽ tuicháva yvágagui he'íva chupekuéra: Pejú ko'ápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Apocalipsis 11:12.
We will address the ensign represented by Moses and Elijah in the next article.
Ñambohováita pe techaukaha ojejapysakáva Moisés ha Elías rehe pe artíkulo oúvape.