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 ha mbyte rire, pe Espíritu de vida ouva Tupãgui oike hesekuéra, ha opu'ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohecháva hikuái ári. Ha ohendu hikuái peteĩ ñe'ẽ tuicha yvágagui he'íva chupekuéra: Pejú yvate ko'ápe. Ha ojupi hikuái yvágape peteĩ araípe; ha iñenemigokuéra oma'ẽ hesekuéra. Apocalipsis 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Ojejepyré rire tape ári, Elías ha Moisés oguereko pe Consolador ha upéi opu’ã hi’ári kuéra. Ezequiel kanguekuéra ñúme, tenonderã ohendu peteĩ tyapu ha upéi ohasa peteĩ ryryi, ha katu opyta gueteri pytuhẽ’ỹre.
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. Ezekiel 37:7, 8.
Upéicha, aprofetisa he'iháicha chéve oñemandava'ekue; ha aprofetisárõ guare, oiko peteĩ ryapu, ha péina oiko peteĩ oryryi, ha umi kangue oñembojoaju, peteĩteĩva ikanguére. Ha amañávo, péina, umi tendón ha so’o ojupi hi'ári kuéra, ha pire ojaho’i yvate guive; peteĩnte voi, ndaipóri ipypekuéra pytu. Ezequiel 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Ojeformáma vove umi tete, ohendu hikuái pe marandu umi irundy yvytu rehegua.
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. Ezekiel 37:9, 10.
Upéi he’i chéve: Eprofetisa pe yvytúre, eprofetisa, yvypóra ra’y, ha ere pe yvytúpe: Péicha he’i Ñandejára Tupã; Eju umi irundy yvytúgui, nde pytu, ha eipeju ko’ã ojejukáva ári, oikove hag̃ua. Upémarõ che aprofetisa he’i hag̃uáicha chéve, ha pe pytu oike ipypekuéra, ha oikove hikuái, ha opu’ã hi’árikuéra ipy hag̃uáicha, peteĩ ehérsito tuichaitereíva. Ezequiel 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Maymáva proféta omombe’u ko yvy paha, upévare Ezequiel pehẽngue omoheñói peteĩ apañuãi umi ojehesa’ỹijosevape Apocalipsis capítulo once pegua mokõi proféta marandu. Añetehápe, umi oipotávape omboyke pe marandu, pe japu hasy’ỹvéva ikatúva he’i ijupekuéra ha’e Apocalipsis capítulo once ha’eha peteĩ tembiasakue añoite ohechaukáva pe Revolución Francesa, ha ndorekóiha mba’eveichagua jeporu ko yvy paha rehegua. Péro remoneĩramo pe ñepyrũmbyrã he’íva Apocalipsis capítulo once jepe omombe’uha ko yvy paha, upéicharõ tekotevẽ rembojoaju pe añetegua ohechaukáva pe mbarete guasu ehérsito ko yvy paha ára pegua, omoherakuãva pe tercer ángel marandu peteĩ sapukái hatãme, ojehechauka hag̃ua omano hague ha oñemopu’ãjey hague mboyve oñembo’y hag̃ua Tupã ehérsitoramo.
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 37:11–14.
Upéi he’i chéve: Yvypóra ra’y, ko’ã kanguekue ha’e opaite Israel róga. Péina, ha’ekuéra he’i: Ore kanguekue ipirupa, ore esperánsa okañyma; oñemboykéma orehegui ñande rete guive. Upévare eprofetisa ha ere chupekuéra: Péicha he’i Ñandejára Tupã: Péina, che retãyguakuéra, ahasáta pende tyvykuéra, ha rojapo pẽsẽ hag̃ua pende tyvygui, ha roguerúta Israel retãme. Ha peikuaáta che ha’eha Ñandejára, ahasáramo pende tyvykuéra, che retãyguakuéra, ha rojapo pẽsẽ hag̃ua pende tyvygui. Ha amoĩta che espíritu pendepype, ha peikóta, ha pomoĩta pende retã teepe; upérõ peikuaáta che, Ñandejára, ha’emaha upe añe’ẽva ha ajapóva, he’i Ñandejára. Ezequiel 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Cristo ojupi yvágape peteĩ arai reheve, ha ha’e ou jeýta arai-kuéra reheve, ha umi arai-kuéra ohechauka umi ánhel-kuérape. Moisés ha Elías ojupi yvágape peteĩ arai reheve ohechaukáva pe marandu ánhel mbohapyha rehegua ovevéva yvága mbytérupi pe léi domingo jave Estados Unidos-pe. Moisés ha Elías ojupi yvágape pe léi domingo jave, oñondive peteĩ marandu Islam rehegua ndive.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Isaías ohechauka heta añetegua ojoajúva ko tembiasakue rehe, ha upe jehaípe voi Jesús ohechaukáva’ekue omoañete hag̃ua Hembiapo. Ha’e oiporu vaʼekue maranduhára Elías ha Eliseo techapyrãramo peteĩ marandu profético ndojejapyhýi hague ijeheguiete tetãyguakuéra rupi; ha upéva pyaʼe ombopochy Nazaret pegua iglesia-pegua kuérape, ha haʼekuéra oheka ojuka hag̃ua chupe.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Tupã Ñandejára Espíritu oĩ che ári; Tupã che mboyke hag̃ua amombeʼu hag̃ua marandu porã umi ipyʼaguapývape; chemondo aipohano hag̃ua umi korasõ oñembyaietévape, amombeʼu hag̃ua sãso umi prisionérovape, ha tojepeʼa hag̃ua kaʼirãime umi oñeñapytĩvape; amombeʼu hag̃ua ary porãite Ñandejára rehegua, ha ore Jára pyaʼe ñembojovake ára; amokyreʼỹ hag̃ua opa umi ojaheʼóva; amoĩ hag̃ua umi Siónpe ojaheʼóvape, ameʼẽ hag̃ua chupekuéra jeguaka tanimbú rendaguépe, vyʼa ñandy jaheʼo rendaguépe, ha tojao ñemombaʼeguasu pyʼaro pohýi rendaguépe; ha upéicha hag̃ua oñembohéra chupekuéra tekojoja yvyramáta, Ñandejára ñotỹmby, haʼe hag̃ua oñemombaʼeguasu. Haʼekuéra omopuʼãta umi tetãygua yma guaréva oñehundíva, omopuʼãjeýta umi ñehundi tenondegua, ha omyatyrõta umi tavaguasu oñembyai vaʼekue, umi ñehundi heta ñemoñare aja guare. Ha umi pytagua opytáta omongaru pende ovecha aty, ha umi ambue tetãygua raʼykuéra haʼéta pene aradóra ha pene parral ñangarekohára. Péro peẽ peñembohérata Ñandejára Paʼikuéra; tapicha penehenóita ore Jára Remimbokuéra; peʼúta umi tetã ambuegua mbaʼereta, ha hikuái mimbipápe peñemombaʼeguasúta. Pende tĩndýpe pehupytýta mokõi hag̃ua; ha ñemotĩ rendaguépe hikuái ovyʼáta ipehẽnguépe; upévare ijyvykuérape orekóta mokõi hag̃ua; vyʼa opaʼỹva oĩta hesekuéra. Che niko Ñandejára ahayhu jojaha, ndaijaʼéi mondaha mymbahapy reheve; ha ambohape porãta hembiapo añetetépe, ha ajapóta hendivekuéra peteĩ ñeʼẽmeʼẽ opaʼỹva. Ha iñemoñarekuéra ojekuaáta umi tetã ambuegua apytépe, ha heñóiva kuéra tavayguakuéra apytépe; opa umi ohecháva chupekuéra oikuaáta hikuái haʼekuéraha ñemoñare Ñandejára ohovasáva. Che avyʼaitereíta Ñandejárape, che ánga ovyʼáta che Járare; haʼe niko chemonde salvación ao reheve, chejahoʼi tekojoja popy reheve, ku novio oñemonde porãháicha jeguápe, ha ku novia oñembojegua hag̃ua ijeguaka reheve. Yvy oguenohẽháicha hoky, ha kokue omybyratãháicha umi ipype oñeñotỹva; upéicha Tupã Ñandejára omokakuaáta tekojoja ha ñemombaʼeguasu opa tetã renondépe.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Táva rehe ndaikírĩri che py’aguapy; ha Jerusalén rehe ndaipytamo’ãi apytu’u, pe hekojojáta osẽ hag̃ua tesapeicha, ha isalvasión tataendy rendyicha ohesapéva. Ha umi tetã ambue ohecháta nde rekojoja, ha opa mburuvicha guasu nde mimbipa; ha nde réra ramo oñembohérata peteĩ téra pyahu, Ñandejára jurúgui osẽva. Nde avei reiko hag̃ua peteĩ jeguaka mimbipáva Ñandejára pópe, ha peteĩ akãregua mburuvicha guasurã nde Jára pópe. Nde noñembohéramo’ãvéima Jeheja Pyre; nde yvy katu noñembohéramo’ãvéima Ñehundi; síno oñembohérata ndéve Hefziba, ha nde yvýpe Beula; Ñandejára oguerohorygui nderehe, ha nde yvy oñemendáta. Péicha, kuimba’e mitãrusu omenda haguéicha peteĩ kuñataĩre, upéicha nde ra’ykuéra oñemendáta nderehe; ha novio ovy’aháicha novia rehe, upéicha nde Jára ovy’áta nderehe. Amoĩma nde murálla ári ñangarekohárape, Jerusalén, ha araka’eve noñekirirĩmo’ãi ára ni pyhare: peẽ pehenóiva Ñandejára réra, ani pekirirĩ. Ha ani peheja chupe topytu’u, peve omopu’ãmbávo ha ojapo peve Jerusalén-gui peteĩ ñemomba’eguasu ko yvy ape ári. Ñandejára ojura ipo akatúare, ha ipyapýpe imbarete reheve: Añetehápe, ndame’ẽmo’ãvéima nde trigó nde enemigo-kuérape ho’urã; ha umi pytagua ra’ykuéra ndo’umo’ãvéima nde víno, pe remba’apohaguére: síno umi omono’õva upéva ha’ekuéra voi ho’úta ha omomba’eguasúta Ñandejárape; ha umi ombyatyva’ekue hína upéva ho’úta che marangatu renda korapýpe. Pehasa, pehasa umi okẽ rupi; pembosako’i tapekuéra tavayguakuérape g̃uarã; pemboyvate, pemboyvate tape guasu; peipe’a umi ita; pehupi peteĩ poyvi tavayguakuérape g̃uarã. Péina, Ñandejára omoherakuã opa yvy apy peve: Peje Sión rajykuérape, Péina, ne salvasión ou; péina, imba’erepy oúva hendive, ha hembiapo henondépe. Ha ha’ekuéra oñembohérata, Pe Tavaygua Marangatu, Ñandejára Rembijogua Pyre; ha nde oñembohérata, Ojeheka Pyre, Táva ndajehejaiva’ekue. Isaías 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Ñandejára oike “peteĩ ñe’ẽme’ẽ opa ára g̃uarãme” umi cien cuarenta y cuatro mil ndive, ymaite guive “ojehejareíva” vaʼekue, ha upéi oiko hag̃ua “táva” ramo, “ndojehejareivéimava”. Haʼekuéra niko “ñembyahýi ha nandi” vaʼekue, ha omanóva tape mbytépe. Isaías ohechauka chupekuéra “Ñandejára Paʼikuéra” ramo, Ñandejára “mbiguái kuéra” ramo, “táva marangatu” ramo, ha “ñangarekohára kuéra” Sión murálla ári.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Umi ovy’áva va’ekue ijotýva’ekuére rovake, Tupã katu upéi ovy’a heseikuéra “novio ovy’aháicha novia rehe.” Upérõ pe novia oñembosako’íma. Pe promésa oñeme’ẽva Filadélfiapepeguáicha, Ñandejára ome’ẽ chupekuéra peteĩ “téra pyahu”, ha ha’e omombe’u héraha “Hephzibah” ha “Beulah”. Hephzibah he’ise che vy’aha oĩ hese, ha Beulah he’ise omenda hag̃ua. Ñandejára omenda umi ojehechaukáva Elías ha Moisés rupive.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Pe tembiapo oñeme’ẽva chupekuéra ha’e ombosako’i hag̃ua tape Cristo Jeju Mokõihápe guarã, opredikávo umi “marandu porã” Cristo rehegua ha Ijerekopy jojáre “pe yvy apy peve”. Ojeheipytyvõ porã vaʼekue chupekuéra Consolador rupive, Espíritu ñehẽme ñehẽme, ha upérõ oñemopuʼãta chupekuéra “poyvi ramo”, peteĩ “ñeʼẽ guasu yvágagui” heʼívo “chupekuéra, Pejupi koʼápe”. Upérõ haʼéta hikuái “mbyja jeguaka ñemombaʼeguasu rehegua” ha “mburuvicha jeguaka guasu” Ñandejára pópe. Zacarías ohechauka pe jeguaka peteĩchagua haʼerõha avei peteĩ techaukaha, ha upekuévo omoĩ avei upe mbaʼe pe ama paha ára pukukuepe.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Ha Tupã Ijára osalváta chupekuéra upe árape, ijyvypórape oñangarekóva ovecha atyicha; haʼekuéra niko haʼéta peteĩ akãjegua itáicha, oñemopuʼãva techaukaha ramo ijyvýre. Mbaʼeichaitépa tuicha ipyʼaporã, ha mbaʼeichaitépa tuicha iporãite! Avati ombovyʼáta mitãkuimbaʼekuéra, ha vino pyahu mitãkuñáme. Pejerure Tupãme ama ama paha ára jave; upéicha Tupã ojapóta arai hesakãva, ha omeʼẽta chupekuéra ama, peteĩteĩme ñu rupi kapiʼi. Zacarías 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Haʼekuéra hína “Ipuévloreño aty”, ha katu Ñandejára oguereko peteĩ mokõiha aty, upérõ gueteri oĩva Babilóniape, haʼe avei ohenóitava. Irembiapo haʼéta omopuʼã jey hag̃ua umi tenda ymaguare ojeheja vaʼekue, ha umi “ñemonguaru” heta ñemoñarégui. Haʼekuéra haʼéta umi ojevyva ha omopyendajeyva umi tape yma guare oñemboyke ha oñemoñemi vaʼekue Adventísmo ryepýpe ha Adventísmo okápe avei. Ojevyta hikuái umi añetegua ypykue Millerita-pe ha oguerahaukáta iñemopotĩme Adventísmo Laodiceagua-pe, ha avei oguerahaukáta peteĩ marandu umi oĩvape Adventísmo okápe umi añetegua “ymaguare” rehegua oñembojoajúva Tupã léi rehe, koʼýte pytuʼu ára rehe. Upéicha ojapóvo, oipurúta hikuái heta ñemoñarépe oikovaʼekue rembiasakue omyesakã hag̃ua pe tembiasakue pyahu. Irembiapo oikóta pe ama paha aja, Tupã juísio oĩ jave yvy ári. Ha Ñandejára ipo akatúa rupive omopuʼã jave chupekuéra peteĩ techaukaha ramo, opa yvóra yma ovoríva hekoveʼỹreʼo jypy rehe oñenóva tape mbytépe ohecháta pe techaukaha, ha ohendúta umi ñangarekohára ñeʼẽmbu pukukue ñemomarandurã.
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 ári, pehecha vove haʼe omopuʼã ramo peteĩ poyvi yvytykuéra ári; ha ombopu ramo peteĩ turu, pehendu. Isaías 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Apocalipsis kapítulo once-pe, umi ovyʼávaʼekue hikuái hetekue omanóva rehe ohechávo opuʼã jeyha, “tuicha kyhyje hoʼa umi ohechávare.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Upérõ pe Asiria-gua hoʼáta kysepuku rupive, ndahaʼéi peteĩ kuimbaʼe ipuʼakapáva rupive; ha kysepuku, ndahaʼéi peteĩ kuimbaʼe michĩva rupive, hoʼúta chupe. Haʼe katu okañýta kysepukúgui, ha itaʼýra kuimbaʼekuéra oñemondýita. Ha ohasáta pe iñemombaretaha gotyo kyhyjégui, ha iprínsipekéra okyhyjéta pe poyvígui, heʼi Ñandejára, tata orekóva Siónpe, ha tatakua Jerusalénpe. Isaías 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Opaite marandu ñemoñe’ẽ profétape guare oñemboaty Apocalípsispe. Asirio ohechauka pe mburuvicha yvategua norte pegua oĩva Daniel capítulo once, versículo cuarenta guive cuarenta y cinco peve, pe ouva ipahápe ha ndaipóri avave oipytyvõva chupe. Umi cien cuarenta y cuatro mil, ha’éva Tupã ñangarekohára, ombopu vove pe trompéta, opaite yvy ape ári ohendúta ha okyhyjéta. Umi ojehechaukáva mokõi proféta ramo oñeunhíta Consoladór rupive “omombe’u hag̃ua marandu porã”, ha umíva hína umi “marandu kuarahyresẽ guive ha norte guive” “omoangekóitava” pe mburuvicha norte pegua Daniel capítulo once, versículo cuarenta y cuatro-pe, ha upéva omarka pe ñepyrũrã pe jejopy asýva domingo léi jejopyrã rehegua. Upe jave, umi tetã ambuegua ombohováita pe marandu osẽ hag̃ua Babiloniágui ha oúta oñembojoaju hag̃ua Ñandejára pa’ikuéra ndive, ha umíva avei ojehechauka “Jesé rapo” ramo; upéicha oñemyesakã pe tembiaporã rape bíblico oiporútava hikuái oñekuave’ẽ hag̃ua pe marandu ñemomarandu umi tetã ambueguápe.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Ha upe árape oĩta peteĩ rapo Jesé rehegua, opuʼãva peteĩ poyvi ramo umi tetãnguéra renondépe; hese umi gentíl-kuéra ohekáta: ha ipytuʼu oikóta hechapyrãmimbipáva. Ha oikóta upe árape, Ñandejára omoĩjeýta ipo mokõiháicha oguerujey hag̃ua hembyre itavayguakuéragui, opytáva, Asíriagui, Egíptogui, Patrosgui, Cúshgui, Elamgui, Sinargui, Hamatgui, ha umi ypaʼũnguéra guive yguasu rehegua. Haʼe omoĩta peteĩ poyvi umi tetãnguéra pegua, ha ombyatýta Israel ñemosẽmbyrekuérape, ha ombyaty hag̃ua Judá isarambipáva yvy apýra irundy guive. Isaías 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Ñandejára ombyaty Ipuéblope 11 jasyporundy 2001-pe pe marandu rupive ohechauka vaʼekue Islam rembiapo vaiha mbohapyha ñembyasýpe guare ñepyrũ. Ñandejára ombyaty jey Ipuéblope mokõiha jey rire omanóma hikuái tape ári. Ha upéicha ojapóramo, umi oñembyatýva ojekuaauka “Israel ñemosẽpyrekuéra” ramo, “Judá isarambipyrekuéra” ramo. Haʼekuéra oñemosẽ kuri umi tape ári 18 jasypokõi 2020-pe, péro oñembyaty jey mokõiha jey hag̃ua techaukaha ombyaty hag̃uáicha Ñandejára ambue aty ovechakuérape, oĩ gueteríva Babilóniape. Umi oĩ gueteríva Babilóniape ñembyaty oñepyrũ pe arateĩ léi Estados Unidos-pe guive, upéva haʼe mokõi ñeʼẽgui mokõiha Apocalipsis dieciocho-pe.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Pe ñembyaty peteĩha oiko vaekue 11 jasyporundy ary 2001-pe, Islam ojapómi rupi peteĩ ñeñembyai Estados Unidos rehe. Pe techaukaha oñembyatýtava mokõiha jeype, haʼekuéra ojehechauka pe Ysy rapo ramo, peteĩ ta’anga ohechaukáva Alfa ha Omega rembiapo, omyesakãvo peteĩ mba’e paha peteĩ mba’e ñepyrũ ndive. Pe ñembyaty peteĩha ojehechakuaa vaekue peteĩ islamgua ñehundi Estados Unidos rehe, ha ohechauka ha omombe’u porã peteĩ islamgua ñehundi Estados Unidos rehe pe ñembyaty mokõiha ramo. Pe Ysy rapo oñembo’y vove peteĩ techaukaha ramo umi tetã ambuegua renondépe, “ipytu’u” iporãitereíta; techaukaha oguerahátagui umi oĩ gueteri Babilóniape jey hag̃ua tape yma marandúpe oĩva Ñandejára Ñe’ẽme, ha’éva pytu’u ára 7ha ára pegua, upéicha rupi ojehechakuaáta pe techaukaha oñemopu’ãha umi tetã ambueguápe g̃uarã pe arapokõindy ára léi apañuãi jave.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
Pe “bandera” oñepyrũ raẽ ohasa hag̃ua peteĩ proceso ñemopotĩ rehegua, ojehechaukáva kuri Malaquías capítulo mbohapy-pe, Cristo omopotĩ mokõi jey pe templo, ha avei katuete pe parábola umi diez virgen rehegua pe movimiento Millerita paha gotyo. Pe proceso ñemopotĩ rehegua iñepyrũme oñembojey hag̃uaite opa mba’e peteĩ letra peve ipahápe, ha Isaías ohechauka upéva peteĩ mesa singular rehegua ndive, ojehechakuaava’ekue peteĩ aranduka-pe. Pe Adventismo rebeldía ha’e pe mesa japu ojejapova’ekue ary 1863-pe ojere hag̃ua ha omyengovia hag̃ua mokõi mesa ojehechakuaava’ekue Habacuc aranduka capítulo mokõi-pe.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Térã eho, ehai henondépe peteĩ kuatiápe, ha emoĩ avei peteĩ arandukápe, hag̃ua hag̃ua ára oútavape g̃uarã, opa ára g̃uarã: ko’ãva niko tetã pu’akáva, ta’ýra japúva, ta’ýra nohenduséiva Ñandejára léi: he’íva umi ohechavévape: Pehecha’ỹ; ha umi maranduhárape: Ani peprofetisa oréve añetegua; peñe’ẽ oréve ñe’ẽ he’ỹiva, peprofetisa ñembotavy: Pejei tapegui, peñemboyke pe rapegui, peipe’a orendegui Israel Santope. Upévare péicha he’i Israel Santo: Peẽ pejerurégui ko ñe’ẽ, ha pejerovia ñembopojái ha japu rehe, ha pepyta hese: upévare ko mba’evai oikóta peẽme peteĩ kuatia ojepe’átavaicha, oguerojeráva peteĩ murálla yvatepe, ha iñembyai ou sapy’a peteĩ sapy’aitépe. Ha’e ombyaíta pe mba’yru ñai’ũ apoha mba’yru oñembyaívaicha, oñembyaipaite peve; noiporiahúta: upéicha rupi ndaijuhumo’ãi iñembyaipakuégui peteĩ te’ýi jepe ojegueraha hag̃ua tata tatarendágui, térã y ykua guive. Péicha he’i Ñandejára Tupã, Israel Santo: Pejevy jey ha pepytu’úramo, pejesalváta; py’aguapy ha jeroviápe oĩta pende mbarete: ha peẽ ndapeipotái. Péro peje: Nahániri; rojava’arã kavaju ári; upévare pejava’áta: ha, Roho’arã pya’e hag̃ua; upévare umi pende rapykue oútava ipya’etéta. Mil okañýta peteĩnte ñehundúgui; po ñehundúgui pekañýta: pehejáta peẽme peteĩ techaukahaicha yvyty ru’ã ári, ha peteĩ poyvi yvyty ári. Upévare Ñandejára oha’ãrõta, ipy’aporã hag̃ua penderehe, ha upévare oñemomba’eguasúta, poriahuvereko hag̃ua penderehe: Ñandejára niko Tupã tekojoja rehegua: ojehovasáva opa umi oha’arõva hese. Anichéne pe tetã oikóta Siónpe Jerusalénpe: nderejasýmo’ãvéima; ha’e tuicha ndeporiahuverekóta nde rasẽ ñe’ẽme; ohendúvo, ombohováita ndéve. Isaías 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
Áño 1863-pe pe Adventismo oñepyrũ omboyke hag̃ua William Miller marandu profético, ojehechaukaháicha umi mokõi tabla marangatu Habacuc rehegua ári. Jesús omyesakã pe paha oñepyrũha rupive. Ko pasáhepe umi opuʼãva Adventismo ñepyrũme, avei ohechauka umi opuʼãvape Adventismo pahápe. Mokõivéva kásope pe ñemopuʼã ohechauka peteĩ ñemboyke marandu ha metodología profética rehegua peteĩteĩ historia-pe, haʼekuéra heʼívo umi “ohechávape”, “Ani pehecha; ha umi profétape, Ani peprofetisa oréve mbaʼe hekopeteva, peñeʼẽ oréve mbaʼe ijyʼúvare, peprofetisa ñembotavy.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Ha’e kuéra avei oñemoĩmbaitéma oheja hag̃ua tape, oikuaaukávo: “Pejei ñande rapégui, peñemboyke tape-gui, peipe’a ore renondégui Israel-pegua Imarangatuvévape.” Tekovejojáva rape hína umi “tape yma guare” oje’éva Jeremías, capítulo seis, versículos dieciséis ha diecisiete-pe. Umi opu’ãva oñemoĩmbaitéma ndoguatamo’ãi hag̃ua umi añetegua iñepyrũmbyguáre, ni nohendusemo’ãi hag̃ua trompéta pu osẽva umi ñangarekohára oñemopu’ãva rupi, ohechaukáva Movimiento Millerita ha Future for America rembiapo.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Péicha he'i Ñandejára: Peñembo'y tape kuérape, ha pehecha, ha peporandu umi ypygua rape rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu'u pene ánga kuérape guarã. Ha'e kuéra katu he'i: Ndoroguatamo'ãi ipype. Avei amoĩ penderehe ñangarekoha kuérape, ha ha'e: Pehendúke trompéta pu. Ha'e kuéra katu he'i: Norohehendumo'ãi. Upévare pehendu, peẽ tetã nguéra, ha peikuaa, aty, mba'épa oĩ ijapytepe kuéra. Ehendu, yvy: péina, aguerúta ivaíva ko tetãygua ári, ha'éva ijepy'amongeta kuéra yva, ndohendúigui che ñe'ẽnguéra, ni che léi, síno omboyke chupe. Jeremías 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Umi mboyke katu ndoikosei oiko tapére yma guaréva rehe avei oñerrepresenta ha’ekuéra rembipota ramo “ombopytu’u hag̃ua Israel Marangatuetéva oĩgui henondépekuéra”, ha ohechauka pe pyhare mbyte sapukái marandu rejeheja hag̃ua, oñemopyenda rupi pe Alfa ha Omega ohechaukávo Adventísmo paha ijoajúvo iñepyrũ rehe.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Oreko peteĩ tesape omimbipáva oñemoĩmava’ekue hapykuéri, tape ñepyrũme, ha peteĩ ánhel he’i chéve upéva ha’eha pe ‘sapukái pyhare mbytegua’. Ko tesape omimbi pe tape pukukue javeve, ha ome’ẽ tesape ipykuérape, ani hag̃ua oñepysanga.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Ojapytáramo hesakuéra Jesús rehe, oĩva hendape kuéra renondépe, ogueraháva chupekuéra pe táva gotyo, ha’e kuéra oĩ porã vaʼekue. Péro pyaʼeete oĩ umi ikaneʼõva, ha heʼíva pe táva mombyryetereiha, ha haʼekuéra ohaʼarõ vaʼekue oike hag̃ua ipype ymaiteve. Upémarõ Jesús omokyreʼỹ chupekuéra ohupi hag̃ua Ijyva akatúa hechapyrãva; ha Ijyvágui osẽ peteĩ tesape ojereva pe aty adventista ári, ha haʼekuéra osapukái: ‘Aleluya!’ Ambuekuéra katu pyʼahatãme omoneĩʼỹ pe tesape oĩva hapykuépe, ha heʼi ndahaʼéi hague Tupã pe oguerahávaʼekue chupekuéra péicha mombyry. Pe tesape oĩva hapykuépe ogue, ha upéicha opyta ipykuéra pytũmbýpe añetetépe; ha haʼekuéra hepykoty, okañy chuguikuéra pe mbaʼe rechaukaha ha Jesús rehecha, ha hoʼa tapegui yvýpe, pe mundo iñypytũ ha aña oĩva iguýpe.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Pe mopotĩrõ ojehechaukáva Pyhare Pyte Sapy’a guasu rupive omoheñói mokõi aty omomba’eguasúva, ha Isaías, capítulo treinta-pe, ohechauka umi vírgenes tavy kuéra ndorekoiha aséite peteĩ incapacidad ramo ombyaty hag̃ua y térã tata, mokõivéva símbolo Consolador rehegua, Isaías he’i jave: “ijaiha ou sapy’aitépe, peteĩ sapy’ápe. Ha’e omboja’óta ñai’ũ apohára rembiapo ojepóipehẽvaicha; ndoporoporiahúta: upéicha rupi nañemoĩri hag̃ua ipéhe peteĩ ipehẽngue ojepuru hag̃uáicha ojegueraha hag̃ua tata tataypygui, térã ojeipyhy hag̃ua y yvykua guýgui.” Ijovake ou “sapy’aitépe” ojehechaukaháicha sapukái pyhare pytepeguápe, upérõ ha’ekuéra oikuaa hag̃ua ndaikatuiha véima ohupyty pe aséite. Pe tata ha pe y Isaías testimonio-pe ha’e mante ambue jehechauka pe aséite rehegua pe parábola diez vírgenes reheguápe. Aséite, y ha tata ohechauka carácter; ohechauka pe marandu ha avei Consolador jeheguapy. Avave ko’ã símbolo rehegua ndaikatúi oñehupyty pe diez vírgenes jovake “ou jave sapy’aitépe, peteĩ sapy’ápe.” Upérõ itarambéma.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Pe peteĩ tekorosã añetegua oĩ “jevy”pe añoite, ha upéva hína pe ñe’ẽme’ẽ oñeme’ẽva’ekue Jeremíaspe, ha’e ohechauka jave umi oñembotavývape pe ñembotavy peteĩha rire. Tupã tavayguakuéra ou jeýramo hendápe, Ha’e ou jeýta hendápekuéra; ha umi opu’ãva katu ndoipotái, ha pe tesape omyesakãva’ekue tape ogue. Pe tesape iñepyrũme va’ekue hína pe Sapukái Pyhare Mbytegua, ha pe tape tenonde gotyo omyesakãva’ekue Cristo ipo akatúa mimbipáva opa peve tekove opave’ỹvape. Cristo oĩkuri tenonde umi oĩvagui pe tapére, ha pe tesape tapykuépe oĩva’erã pe tesape voi, Cristo ohechauka rupi pe tape paha pe tape ñepyrũ reheve. Pe Sapukái Pyhare Mbytegua va’ekue ha ha’e ko’ág̃a pe añetegua ko ára pegua.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñemondo chéve umi pa karai’ỹ pahápe oñe’ẽva pa marangatukuéra rehe, diez virgen-kuéra rehe, cinco ijarandúva ha cinco itavyva’ekue. Ko parábola oñekumpli va’ekue ha oñekumplíta pe letraite peve, pórke oguereko peteĩ aplicación especial ko ára rehegua, ha, pe mensáhe ángel mbohapyhaicha, oñekumpli va’ekue ha osegíta añetegua ko’ág̃agua ramo pe ára paha peve.” Review and Herald, 19 de agosto de 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Peteĩ tembiapo vai potáva ombogue hag̃ua Henondépe pe Imarangatuetéva ndaha’éi Cristo añónte rejejaíva, ha katu Cristo-pe rejejaíva Alpha ha Omega ramo. Kóva hína pe pyhare mbyte sapukái marandu rejejaíha. Pe pyhare mbyte sapukái marandu, Adventismo ñepyrũme, ha’e va’ekue peteĩ jehekombo’e pe marandu vaiete va’ekue rehe.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Umi pu’akáva omboykéva “tape yma guarépe” ha omoheñóiva peteĩ “mesa” japóva, oñemboja’óva umi ijojaha’ỹvagui, ojehechauka haguéicha pe cumplimiento pe Millerita movimiento-pe pe Grito de Medianoche rehegua. Upéi “Mil” okañy “peteĩ ñe’ẽratã rupi”, ha pe movimiento pya’eterei oguejy cincuenta mil-gui cincuenta-pe. Okañy hikuái pe “ñe’ẽratã” rehegua oúva’ekue umi “po” virgen iñarandúvagui, he’íva chupekuéra ndaiporiha aceite ikatúva omboja’o, ha oho va’erãha ojogua hag̃ua hikuái ijehegui g̃uarã. Pe ñemboja’o umi itavývagui umi iñarandúvape oheja umi virgen iñarandúvape “peteĩ techaukaha ramo yvyty ru’ã ári, ha peteĩ poyvi ramo peteĩ cerro ári.” Pe pu’aka umi virgen itavýva rehegua 22 jasypakõi 1844-pe ohechauka pe pu’aka 1863-pe guare, 22 jasypakõi 1844-gui niko oñepyrũ umi diecinueve ary ohechaukáva pe paha umi “siete tiempos” Levítico veintiséis-pe. Ore roguereko hetave mba’e ja’e hag̃ua ko tema rehe, ha pe pu’aka 1844-pe guare oikuaa uka pe pu’aka 1863-pe guare ha omarka pe punto oñemoheñóihápe pe mesa japóva.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Okyhyje ohasáva umi virgen insensátape, ha’e pe okyhyje ojehechaukáva umi virgen arandukuaáva ojeguerujevývo jey ha oñembo’ývo ipy ári. Upérõ ijárai’etereíma hag̃ua ojevy pe ñembyasy guasu 18 de julio de 2020-gua-gui, ha pe mba’e oikótava upe rire ha’e pe jehupi yvágape oikóva pe léi domíngo jave. Upérõ avei oiko peteĩ yvyryrýi guasu.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Ha upe aravoitépe oiko peteĩ yvyryrýi tuicháva, ha pe távagui peteĩ décima oity; ha pe yvyryrýipe omanókuri yvypórakuéra apytégui siete mil; ha umi hembýva okyhyje eterei ha omeʼẽ mbytekuaa yvága Jára pe. Pe mokõiha jehasa asy ohasáma; ha, péina, pe mbohapyha jehasa asy ou pyaʼe. Apocalipsis 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Apocalipsis kapítulo 11 oikuaauka, Revolución Francesa aja jave, ho’a hague táva pehẽngue pahapygui peteĩ; ha upe tembiasakuepe tetã Francia, peteĩ tetã oguerekóva mokõi kũatĩ profétiko oñembojekuaáva Sodoma ha Egipto ramo, oñemboguejy. Francia rembe’y mokõi rehegua oñemomba’eguasu Estados Unidos rembe’y mokõi reheguaicha.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Fránsia haʼe vaʼekue profétikamente peteĩva umi diez rréinogui ohechaukáva Roma pagana Daniel 7-pe, ha upévare hoʼa peteĩ décima pehẽ rréino-gui (siudágui). Añetehápe, umi diez akãratĩ Daniel 7-gua apytépe, ipahápe omoĩva’ekue papadope yvy guive tróno ári ary 538-pe, Fránsia haʼe vaʼekue pe rréino tenondegua omopyendáva papado. Oĩháicha peteĩva umi diez puʼaka Daniel 7-gua, Fránsia ohechauka pe tembiapo orekóva pe mymba yvyguigua mokõi akãratĩva Apocalipsis 13-pe. Estados Unidos omohuʼã pe tembiapo peteĩcha papado rehehápe paha gotyo, mbaʼéichapa Fránsia ojapo vaʼekue iñepyrũme. Estados Unidos haʼe pe puʼaka tenondegua umi diez rréi apytépe ohechaukáva Naciones Unidas, ha hoʼa pe yvyryrýi pype léi domingo jave. Koʼã versíkulo rehe ñañeʼẽta hetave mbaʼére pe artíkulo oúvape.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Peteĩva umi mbaʼe iñimportantevéva ko artículo-pe haʼe hína peteĩ marandu omoñemboʼýva Tupã retãyguakuérape; pe Consolador omoñemboʼýva chupekuéra rehechauka pe asýte, ha upéva ndahaʼéi año Espíritu Santo rehegua, síno avei umi ñeʼẽmondo Tupã omondóva Itavayguakuérape. Pe marandu Apocalipsis capítulo once-gua omoñemboʼýva Moisés ha Elías-pe oñerepresenta avei pe ñeʼẽmeʼẽ Jeremías-pe oñemeʼẽ vaʼekuépe.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Upévare péicha he’i Ñandejára: Nde rejevýramo, che rombojevýta, ha reñembo’éta che renondépe; ha reipe’áramo iporãva ivaívagui, nde reiko hag̃ua che juruicha. Tojevy hikuái nendápe; ani hag̃ua nde rejevy hendápe kuéra. Ha ajapóta ndéve ko tetãme peteĩ murálla de brónse oñembýatýva; ha oñorairõta nendive, péro ndoipu’akamo’ãi nderehe; che aime hag̃ua nendive roñangareko ha roipe’a hag̃ua, he’i Ñandejára. Ha roipe’áta umi iñañáva póguigui, ha rosalváta umi kyhyjehárape póguigui. Jeremías 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Isaías ojapo vaʼekue upe jejurure peteĩcha heʼívo: “Péicha he’i Ñandejára Jára, Israel Santo; Pe jevy ha pytuʼúpe peñesalváta.” Isaías ombojoapy vaʼekue pe “jevy” ojoajuha pe aranduka’i ñeʼẽtekuaa pegua arõha ára ndive, ohai rupi: “Ha upévare Ñandejára ohaʼarõta pene poriahuvereko hag̃ua, ha upévare oñembotuicháta pene poriahu hag̃ua: Ñandejára niko tekojoja Jára; ojehovasapyre opa umi hese ohaʼaróva.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Pe priviléhio ja’e hag̃ua Tupã “juru” ramo, Jeremías ohechauka haguéicha, ha’e pe priviléhio oñeñe’ẽ hag̃ua Tupã rérape upe ára Estados Unidos “ñe’ẽ jave mbói guasuicha”. Umi ñe’ẽ upérõ he’íta Tupã tavayguakuéra ha’éta pe ñeñangareko pe marandu pype pe marca mymba papal rehegua rehe. Oike hag̃ua upe movimiento gloriosope tekotevẽ jahasajevy.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Nde rerujéramo ramo, Israel, he’i Ñandejára, che rendápe rerujérata; ha remombytévo nde jeguaru che renondégui, nderejeremo’ãi. Ha reñe’ẽme’ẽta: “Oikove Ñandejára”, añeteguápe, tekojojápe ha teko porãme; ha tetã nguéra oñembohovasáta hese, ha hese voi oñemomba’eguasúta. Péicha he’i Ñandejára Judá kuimba’érape ha Jerusalén guárape: Pejokupyty pe yvy oñeñotỹ’ỹva, ha ani peñotỹ ñuatĩ apytépe. Pejejapi Ñandejárape guarã, ha peipe’a pene korasõ pire, peẽ Judá kuimba’e ha Jerusalén guaikuéra: ani hag̃ua osẽ che pochy tataicha ha okái ndaipóri hag̃uáicha ombogue hag̃uáva, pende rembiapo vaikue rupi. Pemombe’u Judápe, ha peikuaauka Jerusalénpe; ha peje: “Peipú pe turu retãme; pesapukái, peñembyaty, ha peje: ‘Peñembyaty, ha jaháke táva mbaretepýpe’”. Pemopu’ã pe poyvi Sión gotyo: pejevy, ani pejejoko; che aguerúta hag̃ua mba’e vai yvate gotyogua, ha peteĩ ñehundi guasu. Pe leõ osẽma ijatyhégui, ha tetã nguéra ohundíva ou hína ihapérupi; osẽma tenda oĩhágui omoingo hag̃uáicha ne retã nandi, ha nde táva kuéra opytáta oñehundi, avave oiko’ỹre ipype. Jeremías 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Ha Ñandejára Espíritu ou Gedeón ári, ha haʼe opu’ã turu hag̃ua; ha Abiezer oñembyaty hapykuéri. Upéi omondo marandu rerahaha opa Manasés rupi; ha umíva avei oñembyaty hapykuéri. Avei omondo marandu rerahaha Aser, Zabulón ha Neftalí-pe; ha haʼekuéra ojupi ojojuhu hag̃ua hendivekuéra. Jueces 6:34, 35.