Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Hermana White he’i heta jevy pe pasajé Isaíaspe oĩvape Jesús omoñe’ẽ va’ekue pe sinagóga Nazaret-pegua, ndaha’éi año pe omombe’úva Ijapótagua, ha katu avei ohechauka ñane rembiapo. Pe cumplimiento perfecto pe tembiapo oñe’unjívape guare ojejapo umi rupive omoheñóiva pe techaukaha cien cuarenta y cuatro mil-gua.
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. Isaiah 61:1–7.
Ñandejára Tupã Espíritu oĩ che ári; Ñandejára che moĩ poravopyre amombeʼu hag̃ua marandu porã umi ojejopy vaʼekuépe; chembou aipeʼa hag̃ua umi korasõ opẽva, aikuaauka hag̃ua sãsõ umi prisionérape, ha ojepeʼa hag̃ua kársel rokẽ umi oñeñapytĩvape; aikuaauka hag̃ua Ñandejára rogayhupyrã áño, ha ñande Tupã repy hag̃ua ára; ambopyʼaguapy hag̃ua opa umi hasẽvape; amoĩ hag̃ua umi Sión-pe oñembyasyvape, ameʼẽ hag̃ua chupekuéra iporãva tanimbu rendaguépe, vyʼa asykuéra rembiasy rendaguépe, ha mborerohory ao poyhu puku rekovia; ikatu hag̃uáicha ojehero chupekuéra tekojoja yvyramáta, Ñandejára ñoty, haʼe hag̃ua oñemombaʼeguasu. Haʼekuéra omopuʼãta umi yvy ojeitymbapyréva yma guaréva, omoingove jeýta umi ñembyaipa yma guaréva, ha omyatyrõta umi tavaguasu ojehundi vaʼekue, umi ñembyaipa heta ñemoñare aja. Ha umi pytagua oñemboʼýta oñangareko hag̃ua pende ovechakuéra rehe, ha umi tetã ambue raʼykuéra haʼéta pene yvy kokue mboguatahára ha pene parral ñangarekohára. Péro peẽ pejehérata Ñandejára Paʼikuéra; tapicha kuéra pene renóita ñande Tupã Rembijokuáiha; peẽ peʼúta umi tetã ambue mbaʼereta, ha ipuʼakápe peñemombaʼeguasúta. Pende ñemotĩ rendaguépe pehupytýta mokõi jey; ha ñemondýi rendaguépe ovyʼáta hikuái ipojakuépe; upévare ijyvykuérape oguerekóta hikuái mokõi jey pehẽngue; vyʼa opaʼỹva oĩta hesekuéra. Isaías 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Pe artíkulo ohasávape ñañepyrũ ñamombeʼu hag̃ua pe “ára, jasy, ára ha arýpe” omoheñóiva pe profesía ára rehegua mbohapypa porundy sy ha peteĩ arýpe ha peteĩ pa arapokõi. Aravo ndaiporivéimagui, umi irundy ñeʼẽ ohechaukáva aravo rehegua ojeporuvaʼerã techaukarãicha umi ára pahápe, amo pehẽnguépe oñembopyahu jeyhápe pe mbohapyha aipoʼa guýpe umi mbaʼe rechaukaha profesiagua pe peteĩha ha mokõiha aipoʼa rehegua. Pe “ary” haʼe “Ñandejára arýpe ojeguerohory hag̃ua,” ha avei haʼe “ñande Jára Tupã ñemoñarekovai ára.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
Pe “ára”, ha’e “pe ára jejopy vai rehegua”, peteĩ ára tepyme’ẽ jevy ha ñepyrũ mbohovái hag̃ua, Moisés omyesakã haguéicha.
To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.
Che pe vendetta, ha pe jehepyme’ẽ; hi py osyryrýta itiempope: hi’ág̃ui hi’aguĩma iñehundi ára, ha pya’e oumba umi mba’e oútava hi’arikuéra. Deuteronomio 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Isaíaspe ha’e pe “ára roguerohorypyre” ha pe “ára jehepyme’ẽrã”, ha pe ára jehepyme’ẽrã ha’e Moisés “mba’e vai ára”, upépe Laodicea py osyryry oikóvo oguerohupytývo hepyme’ẽ ha jehepyme’ẽrã. Pe aravo yvy oryrýi guasu rehegua, pe mba’e vai ára, pe ára roguerohorypyre ha pe jasy peteĩha opavave ojoaju pe arapokõindy léi ndive. Pe ñe’ẽ “jasy” Joel-pe ha’e peteĩ ñe’ẽ oñemoĩva’ekue, hákatu pe ñe’ẽ oñemoĩva’ekue hekopete. Umi traduktór oñemoĩ pe ñe’ẽ “jasy” ombohovái hag̃ua añetegua rehe, pe ama paha ouhague pe jasy peteĩhápe.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Pevyʼa hag̃ua, upéicharõ, peẽ Siõ raʼykuéra, ha pevyʼa Ñandejára pende Jára rehe; haʼe niko omeʼẽma peẽme ama ypykue tekojoja hag̃uáicha, ha omboguejýta peẽme hag̃ua ama, ama ypykue ha ama paha, jasy peteĩha ryepýpe. Joel 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
Pe ñe’ẽ “jasy” ha’e peteĩ ñemyesakãnte, ndaha’éi pe texto original inspirado rehegua peteĩ parte. Pe hebreo he’i añoite ama okyha “pe peteĩha-pe” térã “ymave guaréicha” — he’iséva Tupã omoĩjeytaha ama kuéra hi’áraitépe, yma guaréichaite. Hermana White heta jey ombojoja pe movimiento Millerita 1840 guive 1844 peve Pentecostés rehe, omombe’u hag̃ua pe ama pahagua umi ára pahápe. Pe ama pahagua ou “ymave guaréicha”, ha’éva Pentecostés, ha Hermana White heta jey ombojoja upéva pe léi domingo rehe.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel oñondivepa oikóva mokõiha ángel marandu ñemombe’úpe omyesakã hag̃uáicha opa yvy ape ári heko mimbipápe. Ko’ápe oñemombe’u peteĩ tembiapo oguahẽtava opa yvy tuichakue javeve ha peteĩ pokatu ndaha’éiva jepiveguáicha reheve. Pe advento ñemongu’e ary 1840–44 pegua va’ekue peteĩ jehechauka hechapyrãva Tupã pokatu rehegua; pe peteĩha ángel marandu oguahẽ opa tenda misionérope ko yvy ape ári, ha ambue tetãnguérape oĩkuri pe tuichavéva religión rehegua kyre’ỹ oñehecháva’ekue oimeraẽ tetãme pe Reforma siglo XVI-gua guive; hákatu ko’ãva ohasáta pe ñemongu’e mbarete guasu rupive pe ñe’ẽmondo paha guýpe pe mbohapyha ángel rehegua.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pe tembiapo ojoguáta upe Pentecostés Ára rembiapópe. Yma guare ama’ỹ oñeme’ẽ haguéicha, Espíritu Santo oñehẽvo pe evangelio ñepyrũme, omoheñói hag̃ua pe ta’ỹi hepyetéva, upéicha avei pe ama’ỹ pahaguáva oñeme’ẽta ipahápe oñembyaju hag̃ua pe cosecha. ‘Upérõ jaikuaáta, ñañeha’ãramo jaikuaa hag̃ua Ñandejárape: ha’e osẽ hag̃uáicha oĩma oñembosako’íva ko’ẽjuicha; ha oune ñandéve amaicha, pe ama’ỹ pahaguáva ha pe ama’ỹ yma guaréicha yvy ári.’ Oseas 6:3. ‘Pevy’a upéicharõ, Sión ra’ykuéra, ha pevy’a Ñandejára pende Járape; ha’e ome’ẽgui peẽme pe ama’ỹ yma guaréva tekome’ẽ porãme, ha omboguejýta pene ári pe ama, pe ama’ỹ yma guaréva, ha pe ama’ỹ pahaguáva.’ Joel 2:23. ‘Umi ára pahápe, he’i Tupã, añohẽta Che Espíritu opa yvypóra ári.’ ‘Ha oikóta, oimeraẽva ohenóiva Ñandejára réra oñesalváta.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pe tembiapo guasu Evangelio rehegua ndopái va’erã peteĩ jehechauka michĩvévape Tupã pokatu reheguagui pe ojehechaukava’ekue iñepyrũme. Umi profecía oñekumplíva’ekue pe ama tenondegua oñeñohẽrõ guare Evangelio ñepyrũme, upéicha avei oñekumpli jey va’erã pe ama pahápe ipahápe. Ko’ápe oĩ ‘umi ára piro’y’ rehegua, umi apóstol Pedro oma’ẽ hag̃uáicha tenonderã he’ívo: ‘Peñembyasýkena, upévare, ha pejevy Tupã rendápe, pene angaipa ikatu hag̃uáicha oñembogue, og̃uahẽvo Ñandejára renondégui umi ára piro’y; ha ha’e omondóta Jesús.’ Hechos 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pentecostés ha’e pe “jepe’a” térã pe “ñepyrũ” tembiapo evangeliopegua rehegua, ha pe ama paha pe “pahápe” ha’e pe “opa”. Pe peteĩha ohechauka pe pahaguápe. Pe peteĩha jasy ombojekuaa Espíritu Santo oñeñohẽha pe léi domingope.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Avave peteĩva ñande apytégui araka’eve ndojapomo’ãi Tupã sello ñanderresivi hag̃ua, ñande rekove reko orekóramo peteĩ ky’a térã peteĩ mancha jepe hese. Ñande pópe opyta ñamohenda hag̃ua umi defecto ñande rekopegua, ñamopotĩ hag̃ua pe ánga róga marangatu opaichagua mba’e ky’águi. Upéi pe ama paha ho’áta ñande ári, pe ama ypy oho’árõ guare umi temimbo’e ári Pentecostés Árape. …”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“¿Mba’épa pejapo, che pehẽnguekuéra, ko tembiapo tuichaitépe peñembosako hag̃ua? Umi oñembojoajúva ko yvy arapýre ohupyty ko arapy ra’ãnga ha oñembosako mymbakuéra ñemongarai hag̃ua. Umi ndogueroviáiva ijehe, umi oñemomichĩva Tupã renondépe ha omopotĩva iangakuéra añetegua rendu rupive, ko’ãva ohupyty yvágagui pe ra’ãnga ha oñembosako Tupã sello hag̃ua hova renondépe. Pe decreto osẽ vove ha pe techaukaha oñemoĩ vove, ikarákter opytáta potĩ ha marã’ỹva opa ára g̃uarã.” Testimonies, volúmen 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
Pe “jasy” peteĩha ha’e pe léi domingo rehegua, pe “aravo” pe yvyryrýi guasu rehegua ha’e pe léi domingo rehegua, pe “ára” jehasa asy, jehepyme’ẽ ha tepykue rehegua ha’e pe léi domingo rehegua, ha pe “ary” porã oñemoneĩva ha’e pe léi domingo rehegua. Pe profesía pe ñembyasýi peteĩha rehegua, oguerekóva ciento cincuenta ary, opa pe léi domingo-pe, upépe oñepyrũhápe mbohapyciento noventa y peteĩ ary ha quince ára.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Heʼíva pe sexto ánhelpe, pe trompéta orekóvape: “Emosãsõ umi irundy ánhel ojejokóva ysyry guasu Éufratespe”. Ha umi irundy ánhel oñemosãsõ, ojejapóvaʼekue peteĩ aravópe g̃uarã, ha peteĩ árape, ha peteĩ jasy, ha peteĩ áñope, ojuka hag̃ua mbohapyha pehẽngue yvyporakuéragui. Apocalipsis 9:14, 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
Umi “irundy ánhel” oñeñapytĩ vaʼekue “ysyry guasu Éufratespe” oñemosãsõ “aravope” pe léi domingoguápe. Oĩ vaʼekue profétikamente “oñembosakoʼi” pe aravo, ára, jasy ha áñope g̃uarã pe mokõiha jehasa asy rehegua, ojuka hag̃ua yvyporakuéra mbohapyha pehẽngue. Tetã peteĩ reko Amérika Joaju ojejukáva pe poteĩha mburuvicharã Bíblia profesía reheguápe pe léi domingoguápe, ha Amérika Joaju haʼe peteĩ mbohapyha pe joaju mbohapýgui oñemopyendáva pe léi domingoguápe. Pe mokõiha jehasa asy ojejey pe mbohapyha jehasa asýpe, upéicha avei pe mokõiha ánhel ojejey pe mbohapyha ánhelpe.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Umi irundy yvytu ojejora 9/11-pe, ohechauka hag̃ua ñepyrũrã oñembyasýva peteĩ ciento cuarenta y cuatro mil rehegua ñemboty hag̃ua, ha upe rire pya’e oñeñapytĩ jey. Umi Isaías sesenta y uno-pe oñerrepresentáva, umi ojahe’óva, oñemyasãi jave, oñemyasãi pe Consolador ñeñohẽmbaitépe pe léi dominical-pe, upéva avei ha’e pe “aravo” yvyryrýi guasu rehegua. Umi ojahe’óva pe áño aceptable-pe, ha’e umi mismo ojahe’óva Ezequiel nueve-pe oguerekóva Tupã sello. Jesús omoñepyrũ i ministerio ombohéra rupi Isaías sesenta y uno, ha Sister White ombojoaju Iñe’ẽnguéra ñemoherakuã ñande rembiapo ndive.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
“Cristo omomarandu hembiaporã ko yvy ape ári, táva Nazaret pe sinagógape, omoñe'ẽrõ guare Isaías marandu hag̃uágui: ‘Ñandejára Espíritu oĩ che ári, chemongarai haguére amombe'u hag̃ua pe Evangelio mboriahúpe guarã; chemondo hag̃ua amonguera umi py'a kanguývape, amombe'u hag̃ua jepe'a umi ñembiguáipe, ha tojehecha jey umi ohecha'ỹvape, amoĩ hag̃ua sãsope umi oñembyai vaekue, amombe'u hag̃uáicha Ñandejára áño porã.’ Mba'eichaitépa tuicha pe tembiapo oĩva henondépe!—Amombe'u hag̃uáicha Ñandejára áño porã. Ko ára ha'e oguereko ára rire ára, oñemyasãi sa'ary aty rire sa'ary atýpe, pe ñehesa'ỹijo ára aja pukukue. Tupã oha'arõ ohendu hag̃ua jerure ha mbota; omaña ohecha hag̃ua yvypóra oñemboja hese, pe añoite ikatúva ñanepytyvõ. Ha'e oipotaite oheja rei hag̃ua ipekadokuéra, ha omog̃uahẽ chupekuéra imba'erã tee ramo. Ha'e omog̃uahẽta opa ánga oñemomirĩva ouva hendápe; ko tembiapo ojapo hag̃ua ningo Tupã omongarai ita'ýra peteĩete hag̃uáicha.”
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
—Mba’ére piko Cristo nomohu’ãipa pe ñe’ẽ ojehaíva Isaíaspe? Mba’érepa omboyke pe cláusula he’íva: “ha ñande Jára pochy ára”? Ko ñe’ẽjoaju paha ha’e avei añeteguaite pe peteĩhaicha; ha Cristo ndonéi pe añeteguáre iñakãrasy hag̃ua iñokirirĩ rupi, ni oheja hag̃uáicha peteĩ vorénte umi iñe’ẽte voi ome’ẽ va’ekue iproféta poravopyrépe. Péro ko cláusula paha ha’e va’ekue upe mba’e umi ohendúva ovy’aitéva hese oñemomorã hag̃ua, ha ipy’a inclinado oñemoañetévo, omombe’úvo jepe juicio opa umi ndaha’éiva ijerovia jerure rehegua. Hekovia ome’ẽ rangue tavayguakuérape ñe’ẽ añete, tekojoja ha perdón rehegua, ha’ekuéra ombo’e va’ekue chupekuéra Tupã ndaija’éiha opa tetã ambue yvy tuichakue rehe. Tupã rekotee túvaicha rehegua oñembohasa vai va’ekue, ha oñeñoty yvypóra rekoha’ãnga ha jepokuaa guýpe. Signs of the Times, 14 jasypokõi ary 1897-pe.
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘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 heal 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.’
“Pe tembiapo Tupã tavayguakuéra ko árape oñemombe’u ñe’ẽ ñepyrũmby rehegua omyesakãva Mesías rembiapo: ‘Ñandejára Tupã Espíritu oĩ che ári, Ñandejára che moĩ hag̃ua hína che rembiapópe amombe’u hag̃ua marandu porã umi imarangatúva-pe; ha’e che mondo aipohano hag̃ua umi korasõ ojeityva’ekuépe, amombe’u hag̃ua sãso umi prisionérope, ha kársel rokẽ jepe’a umi oñeñapytĩvape; amombe’u hag̃ua Ñandejára ára oguerohoryha, ha ñande Tupã py’arochy ára; amokyre’ỹ hag̃ua opa umi ojahe’óva, amoĩ hag̃ua umi Sión-pe ojahe’óvape, ame’ẽ hag̃ua chupekuéra jeguaka tanimbúgui, vy’a asýpe ñembyasy rendaguépe, ha purahéi ao poyhúgui; hag̃ua ojehero chupekuéra tekojoja yvyramáta, Ñandejára ñotỹmby, ha’e oñemomba’eguasu hag̃ua.’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Ha’e omopuʼãta umi tenda yma guaréva oñehundivaʼekue, omopuʼãjeýta umi ñehundi yma guaréva, ha omoatyrõta umi táva oñembyaíva, umi ñehundi heta ñemoñare aja.’” Lake Union Herald, 11 de noviembre de 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Jaike hag̃ua tenonderã pe mokõiha ñehundi jevy mbohapyha ñehundíme, ñanemanduʼavaʼerã pe marandu ojekuaavaʼerãha “línea ári línea.” Kóva ohechauka opaite “ára” (hour), “ára” (day), “jasy” ha “ary” Ñandejára Ñeʼẽ he inspirádovape, pe ojokupytýva pe léi domingo rehegua contexto ndive, tekotevẽha avei ojeporu Islam oñembosakoʼívo ohupyty hag̃ua pe léi domingo.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.
Techapyrãrõicha: ñe’ẽ “hora” ojejuhu peteĩ kuatiañongatupy Testamento Tuja peguápe añoite, ha upe kuatiañe’ẽ ha’e Daniel kuatiañe’ẽ. Danielpe, “hora” oñemombe’u po jey.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Ha opa oikéva noñesũiva ha ndojerovái, upe aravópe voi oñemombo vaʼerã tata haku asýva horno ryepýpe. … Koʼág̃a peẽ peĩramo pejejapó hag̃uáicha, pende resaʼẽ jave pehendu hag̃ua trompéta, mimby, árpa, sacabuche, salterio ha dulcémele pu, ha opaichagua músika, peñesũ ha pejerovia hag̃ua pe taʼãngáre che ajapovaʼekue; iporã: ha nda pejeroviáiramo, upe aravópe voi oñemombo vaʼerã peẽme tata haku asýva horno ryepýpe; ha máva piko pe Tupã penepeʼátava che póguigui? Daniel 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Hermana White omoĩ jey jey Daniel mbohapyha kapítulo, ha upévare “upe aravo ete” pe léi domingo rehe. Daniel irundyha kapítulope, Daniel oĩ hag̃ua hag̃ua “peteĩ aravo” pukukue, oñeha’ãvo omyesakã hag̃ua pe juicio oútava Nabucodonosor ári.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Upéi Daniel, hérava Belteshazzar, opyta ñemondýipe peteĩ aravo pukukue, ha iñemo’ãnguéra ombohasy chupe. Upérõ mburuvicha guasu oñe’ẽ ha he’i: Belteshazzar, ani hag̃ua ndepy’apy pe kéra térã iñemyesakã. Belteshazzar ombohovái ha he’i: Che ruvicha, toiko pe kéra umi nde rayhú’ỹvape g̃uarã, ha iñemyesakã nde enemigo-kuérape g̃uarã. Daniel 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Daniel oñemondýi “peteĩ aravo” pukukue ohekávo mba’éichapa omomarandúta Nebucadnesárpe pe huísio oútava hi’ári. Daniel ohechauka pe mensahéro peteĩha ánhel remimondóva, omombe’úva pe huísio “aravo” og̃uahẽmaha. Iñe’ẽmarandu oñeme’ẽ Nebucadnesárpe, ha peteĩ ary rire, Babilonia ári pe huísio og̃uahẽ Nebucadnesár ári.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Upe aravo ojehupyty pe mba’e oñe’ẽva’ekue Nabucodonosor rehe; ha’e oñemosẽ yvyporakuéragui, ha okaru kapi’íre vakaicha, ha hete oñemokỹi yvága ysapy reheve, iñakãrague ipukukue peve taguato pepoicha, ha iñapẽ guyrakuéra pẽngueicha. Daniel 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Daniel oikuaaukáva pe léi domingo oútavotamaha, ha og̃uahẽvo, upéva hína pe “ára” ñehusgaha Babilonia ári. Mokõivéva “ára” omombe’u pe léi domingo rehegua, ha upéva hína pe ára yvyryrýi guasu rehegua. Nabucodonosor hína pe alfa ha Belsasar pe omega Babilonia rembiasakuepe, ha Belsasar ojejuka upe pyharépe voi pe po jehai ojehechauka hague pe tapia ári.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Upe aravoitépe osẽ peteĩ kuimba’e po kuãnguéra ha ohai pe candeleró rovái, mburuvicha guasu palásio murálla yeso ári; ha pe mburuvicha guasu ohecha pe po pehẽngue ohai va’ekue. Daniel 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
Pe “misma hora” ojehái vaʼekue kuatia ñeʼẽ pe murálla ári ohechauka arakaʼépa pe léi dominical ojehaíva ohundi pe “murálla” ombojaʼóva tupao ha Estado pe léi dominicalpe, ha upéi Babilonia opa, oikoháicha avei Estados Unidos pe sexto rréino ramo profecía bíblicape. Rréino sexto ramo, Estados Unidos haʼe hína pe puʼaka oguerekóva mburuvicha guasu ñesãmbyhy setenta ary simbólicore Isaías mokoipa mbohapy-pe, upérõ pe kuña rekovai Tirogua oñembyesarái. Pe rréino térã mburuvicha guasu Isaías oñeʼẽháva hese haʼe umi ára setenta ary, ha pe rréino oguerekovaʼekue ñesãmbyhy setenta ary profecía bíblicape haʼe vaʼekue Babilonia. Pe hoʼa Belsasar Babilonia rehegua ohesegua pe hoʼa Estados Unidos rehegua, pe léi dominicalpe, upépe pe kuatia ñeʼẽ pe murálla ári oñembojoaju pe oñeʼẽ hag̃ua dragónicha Apocalipsis trece-pe.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Apocalipsis capítulo dieciocho-pe, Babilonia ári ñembojovake oñepyrũ pe léi domingo-pe, versíkulo irundyhápe, upérõ pe mokõiha ñe’ẽ ohechauka iñembojovake ouha peteĩ aravópe ha avei peteĩ árape.
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. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retaygua, ani hag̃ua peikévo hendive iñangaipápe, ha ani hag̃uáicha pehupyty ichugui umi mba'asy vai. Péicha, iñangaipakuéra oguahẽ yvága peve, ha Tupã imandu'a hembiapo vaikue rehe. Peme'ẽ chupe ojapo haguéicha penderehe, ha pemokõi jevy chupe mokõiháicha hembiapokuéra rire; pe kópa ha'e omyenyhẽ haguepe, pemyenyhẽ chupe mokõi jevy. Mbovyvépa ombotuichákuri ijehe, ha oikove porãiterei, upeichahápe peme'ẽ chupe jehasa asy ha ñembyasy; ha'e he'i hag̃ua ipy'apýpe: Che aguapy peteĩ rréinaicha, ndaha'éi kuña imenave'ỹva, ha araka'eve ndahechamo'ãi ñembyasy. Upévare, peteĩ árape outa hi'ári umi mba'asy vai: mano, ñembyasy ha ñembyahýi; ha tata rupive oñehundipaitéta; mbarete niko Ñandejára Tupã ombojovakéva chupe. Ha umi mburuvicha guasu yvy arigua, oporomongakuaáva ha oikovéva hekopotĩ'ỹ hag̃uáicha hendive vy'apópe, hasẽta hese ha oñembyasyetéta hese, ohechávo itata rendy tatatĩ, Oñembo'y mombyry hag̃ua okyhyjégui ijehasa asýgui, he'ívo: Ái, ái, pe táva guasu Babilonia, pe táva imbarete! peteĩ aravoitépe ningo oguahẽ nde jehuvai. Apocalipsis 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Hesakã porã porã, Babilonia ári ñehusga oñemboguata mbeguekatúpe oñepyrũ pe domingo léi rehegua versíkulo irundyhágui, Tupã ambue ijovecha aty oñehenói jave osẽ hag̃ua Babilóniagui. Juan omombe’u pe ára ojehusgaha chupeha peteĩ “ára” ha avei peteĩ “óra” ramo, omoneĩvo upéicha umi techaukaha aravo rehegua oñentende vaʼerãha techaukahaicha.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Páskua ojejokovaʼerã pe jasy peteĩhápe, ha Páskua ojuehecha porã pe kurusúre, ha upéva katu ojuehecha porã pe léi domingoguándi.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
Ha Ñandejára oñeʼẽ hag̃ua Moisés ha Aarón ndive Egipto retãme, heʼívo: Ko jasy haʼéta peẽme g̃uarã jasykuéra ñepyrũ; haʼe vaʼerã peẽme ary pegua jasy peteĩha. Peñeʼẽ Israel aty guasu pukukue peve, peje hag̃ua: Ko jasy ára pahápe, káda kuimbaʼe toiporavo peteĩ ovecha raʼy, itúva kuéra róga rehehápe, peteĩ ovecha raʼy peteĩ óga peguarã. Ha pe óga michĩeterei ramo pe ovecha raʼýpe g̃uarã, toguereko hendive ipyʼy róga ykére oikóva, umi tapicha papaha heʼiháicha; káda peteĩ hembiʼu háicha pejapo pe papaha pe ovecha raʼýpe g̃uarã. Pende ovecha raʼy vaʼerã ndojarekói hag̃ua mbaʼeve vai, kuimbaʼe, peteĩ ary gua; peguenohẽ vaʼerã ovecha apytégui térã kavara apytégui. Ha peñangareko hese pe jasy peteĩteĩme ára irundy pa peve; ha opa Israel aty guasu tavaygua tojukáta kaʼaru hag̃uáicha. Éxodo 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Páskua ha’e va’ekue ñepyrũite pe ára Pentekoste rehegua, ha upévare ohechauka Pentekóstepe, ha upéva katu ojoajúma pe léi domingo rehe. Pe tavernákulo oñemopu’ãkuri peteĩha árape peteĩha jasýpe, ha upéicha ohechauka pe iglesia ipu’akapávape oñemopu’ãramo peteĩ techaukaha ramo pe léi domingope. Pe “aravo”, “ára”, “jasy” ha “ary” pe mokõiha ñembyasýgui ohechauka pe léi domingo, ha línea ári línea, peteĩteĩ umi ñe’ẽ ohechaukáva aravo rehegua ojoajúma pe léi domingo rehe pe contexto oĩ porã jave. Pe léi domingope oñepyrũ pe mokõiha periodo ñembyasýpe papakuéra poguýpe, pe peteĩha hína umi 1.260 ary oguerúva’ekue umi mártir upe periodopegua osapukáiva Ñandejárape pe quinto sellope porandu hag̃uáicha “araka’e peve”, pe mburuvicha guasu papal oñehusga peve. Pe mokõiha ñehuguykue papalpe Jesús oikuaauka hembiguáipe tekotevẽha ani hag̃ua ojepy’apy mba’épa he’íta oñemoñesẽrõ guare hag̃ua.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Ha peteĩme pene reraha ha pene moĩme hag̃ua pochy hag̃ua, ani pejepyʼapy mbaʼe peje vaʼerã, ni pehesaʼỹijo voi raẽ: síno opa mbaʼe oñemeʼẽva peẽme upe aravópe, upéva peje; ndahaʼéi niko peẽ peñeʼẽva, síno Espíritu Santo. Marcos 13:11.
In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Pe peteĩha aipo aña hag̃ua, kuimbaʼekuéra oñembohasa asy cien cincuenta ary pukukue. Umi ary oñepyrũkuri 27 de julio de 1299-pe ha opa 27 de julio de 1449-pe, umi irundy ánhel oguenohẽrõ guare umi irundy yvytu oñembosakoʼíva vaʼekue pe aravo, ára, jasy ha ary-rã, ojuka hag̃ua peteĩ tercio yvypórape. Pe periodo jehasa asy rehegua ohechauka pe periodo oñemopuʼãha pe mymba raʼanga Estados Unidos-pe. Upe periodo haʼe umi quince ára ojehechaukáva Levítico mokõi paapy-pe, pe trompeta arete guive Pentecostés peve. Pe periodo oñeformaha pe mymba raʼanga haʼe 9/11 guive pe léi dominical peve, ha pe periodo oñeikuaaukaha pe marandu sapukái pyhare mbytegua rehegua haʼe peteĩ fractal pe mymba raʼanga ñemoheñoigui 9/11 guive pe léi dominical peve.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Pe ñepyrũ ha huʼã avei hína pe alfa ha omega pe mymba raʼanga oñemoheñói hag̃ua rehegua. Peteĩ aty omboheko hína ikarakter pe Tupã sello hag̃ua; ambue katu omboheko hína pe mymba raʼanga. Upe ára pukukue Estados Unidos-pe ojuehegua pe mismo ára pukukue ndive ko yvy ape ári oñepyrũva pe léi domingo guive. Pe “jasy” haʼe peteĩ símbolo pe jehasa asy rehegua ombopúva oñemoĩ hag̃ua pe taʼanga; upévare pe jasy pe léi domingo-pe, ojehechauka háicha pe versíkulo quince-pe Apocalipsis nueve-pe, avei orrepresenta pe jehasa asy islámico oikóva oñemoĩ aja pe mymba raʼanga ko yvy ape ári.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Oĩ ambue aplicación profética mba’éichapa pe profecía mokõiha ñembyasy rehegua, ha hi’ára, hi’ára peteĩ, jasy ha ary, ohechauka pe léi domingo rehegua ha Islam ñemosãso oinupã hag̃ua Estados Unidos-pe; upéicharamo jepe, tekotevẽ ñañemotenonde ambue puntos gotyo.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Koʼág̃a ára rupi, ko seis jasy rupi, aikuaauka meme hague Islam mbohapy ñembyasy rehegua oñembojoajuha profétikamente mbohapy ánhel rehe. Jacob ára pahápe omeʼẽ vaʼekue Judá rehegua marandu, heʼívo haʼeha pe “parral” oñembojoajúva pe “mburika” rehe, peve Cristo ojerure rupi oñemosãsõ hag̃ua pe mburika ijeike porãmbotýpe mboyve, ha ambue línea-kuéra rupi, pe Islam pe ñembyasy peteĩha ha mokõiha rehegua ohechauka pe marandu profético omombaretéva pe ánhel peteĩha ha mokõiha marandu; ha pe Islam pe ñembyasy mbohapyha rehegua ohechauka pe marandu profético pe ánhel mbohapyha rehegua.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Ko’ag̃aite peteĩ kapítulo peteĩ lívrogui ohai va’ekue A. T. Jones ojehechaukákuri, ha upéva omombe’u pe hecho peteĩchagua, ha katu ambue tape rupive. Jones oipuru pe gramática ha pe estructura oĩva Apocalipsis-pe ohechauka hag̃ua mba’éichapa ndaikatui ojepe’a umi mbohapy trompéta paha “ay” rehegua umi mbohapy ánhel marandu-gui. Ha’e omomba’e guasu pe ánhel peteĩha ndaikatuiha ojepe’a pe mokõiha-gui, ha pe mbohapyha ndaikatuiha avei ojepe’a umi mokõivéva tenondegua-gui. Jones oñecentra umi mbohapy ánhel rehe, ha ha’e omopu’ã jave ijargumento pe joaju ndojepe’áiva rehe umi mbohapy ánhel apytépe, pe lógicaite rupive ohechauka avei ndaikatuiha oñemboja’o umi trompéta Apocalipsis 9-pe oĩva umi mbohapy ánhel Apocalipsis 14-pe guáigui. Jambotýta ko artíkulo Jones kapítulo reheve.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
KAPÍTULO XI. PE TERCER ÁNGEL MENSAJE
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“Pe mbohovái upe porandu iñimportántevape ko árape, ‘Mba’épa jajapóta?’, ikatu oñeme’ẽ añete hag̃uáicha umi Siete Trompéta ha ko árape umi tetã guasu kuéra oĩhápe reheve; pe mbohovái niko oñeme’ẽ Ñandejára ñeʼẽ rupive, ko añeteguápe voi hapykuéri.
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.
“Jahecha kuri oĩha ojoaju hag̃uáicha ndojepe’akuaáiva umi mbohapy pahápe umi Siete Trompéta-gui, umi Mbohapy Ñembyasy. Pe Siete Trompéta mbyteitépe voi—opa rire pe Irundyha Trompéta, ha oñepyrũ mboyve pe Poha Trompéta—oĩ jehai: ‘Ha ahecha, ha ahendu peteĩ ánhel ovevéva yvága mbytére, he’íva ñe’ẽ hatãme: Ái, ái, ái, umi yvy ári oikóvape, umi ambue ñe’ẽnguéra trompéta rehegua rupi umi mbohapy ánhel ombopu hag̃uáva gueteri.’ Apocalipsis 8:13.
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Umi mbohapy Aikóramo oñembojoaju hag̃uáicha ndojehejáikuaáiva umi mbohapy ipahavéva Siete Trompeta-gui, peteĩteĩ peteĩ reheve, ojehechauka hag̃ua opaichagua duda’ỹre pe mba’ére, pe Ángel Poha osuni hag̃ua opa rire, ojehai: ‘Peteĩ aikóramo ohasa ma; ha, péina ápe, mokõi aikóramo ambue outa upe rire.’ Apocalipsis 9:12. Ha pe trompeta poteĩha opa rire, ojehai: ‘Pe mokõiha aikóramo ohasa ma; ha, péina ápe, pe mbohapyha aikóramo ou pya’e. Ha pe ángel sietehápe osuni.’ Apocalipsis 11:15.”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Ko'ág̃a, oñembojoaju hag̃uáicha ndojehejáiriva ko ánhel reheve, omoherakuãva mbohapy Aipochy oútava, ha umíva avei oñembojoaju hag̃uáicha ndojehejáiriva umi mbohapy pahápeguáre umi Siete Trompéta apytégui, oĩ pe ‘Mbohapyha Ánhel’ Apocalipsis 14-pe.”
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
“Ojehecha hag̃ua kóva avei añeteha, marandu’ỹre opaichagua porandu, ñañepyrũkena pe Mbohapyha Ángel Marandúgui, Apocalipsis 14-pe, ha jajapókena hapykuerigua jehapereka umi joaju hag̃uaiteva’ekue iñepyrũmby peve.
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
“Umi ñe’ẽ tenondegua pe marandu rehegua ‘pe Mbohapyha Ángel’ rehe ha’e: ‘Ha pe mbohapyha ángel osegi chupekuéra.’ Apocalipsis 14:9. Kóva ohechauka oĩha ambue oho vaʼekue tenonderã, umívape pe Mbohapyha Ángel ‘osegi.’”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
“Upéicharõ, pema’ẽ pe téxto ohasava’ekuére: ‘Ha upéi ou hapykuéri ambue ánhel.’ Kóva ohechauka peteĩ ánhel avei oĩhague tenonde ko’ág̃agua mboyve, ha ko va’erã oúramo hapykuéri, upévare oje’e hese ‘ambue.’”
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
“Ejevy jey koʼág̃a pe sexto versículo-pe: ‘Ha ahecha ambue ánhel-pe.’ Kóva avei omoañete peteĩ ánhel ohoha tenonderã, ha upéva rupive koʼva, ovevévo yvága mbyte rupi, ojeʼe hag̃ua hese ‘ambueha.’”
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Ojere jevývo peve Apocalipsis arandúpe, ndaikatúi jajuhu peteĩ ánhel ambue, pe ánhel Trompéta Pokõiha añónte ndaipóri hag̃uáicha, jahupyty peve capítulo diez peteĩha versíkulope; ha upépe jalee: ‘Ha ahecha ambue ánhel mbarete guasu.’ Ko ñe’ẽjoaju, ymaguaréicha, omboaje hag̃ua, ko mba’e mboyve oĩha peteĩ ánhel, ha ko ambue osẽvo, upéva omoheñói oñeñe’ẽ hag̃ua hese ‘ambue’ ramo.”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
“Ojehapóvo guive jeývo tapykue gotyo, ndajajuhuvéima ángel kuérape, ndaha’éiramo pe Sexta ha pe Quinta Trompéta rembigua ángel kuéra, jahupyty peve capítulo ocho pegua versíkulo pahápe; ha upépe jahupyty pe ypykue, ñamoñe’ẽgui: ‘Ha ahecha, ha ahendu peteĩ ángel’—ndaha’éi ‘ambue ángel,’ síno, tenonderãite, ‘peteĩ ángel.’”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Upéicha, oñepyrũvo Apocalipsis 8:13-gui, oĩ peteĩ serie ángelkuéra rehegua ojekytýva tapiaite ñe’ẽ ‘ambue’ rupive, oho hag̃ua peteĩchaite pe Mbohapyha Ángel Apocalipsis 14-pe peve, hendive imarandu. Upéicha:”
“‘I beheld, and heard an angel." Revelation 8:13.
“‘Ahecha ha ahendu peteĩ ánhel.” Apocalipsis 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Ha ahecha ótro ánhel ipokatúva mbaretéva.’ Apocalipsis 10:1.
“‘And I saw another angel.’ Revelation 14:6.
“‘Ha ahecha ambue ánhelpe.’ Apocalipsis 14:6.”
“‘And there followed another angel.’ Verse 8.
“‘Ha upéi oho ambue ánhel.’ Versíkulo 8.”
“‘And the third angel followed them.’ Verse 9.
«Ha pe ángel mbohapyha osegi chupekuéra». Versíkulo 9.
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
“Ikatu hag̃uáicha ko ta’anga isãsyrýva oipytyvõ ohechauka hag̃ua hesakã porã pe joaju oĩva apytépe pe ánhel omombe’úva umi Mbohapy Aigui paha katu mbohapyva apytégui umi Pokõi Trompéta, ha pe Marandu pe Mbohapyha Ánhel rehegua Apocalipsis 14-pe:
“1st Trumpet Revelation 8:7
“Peteĩha Trompéta Apocalipsis 8:7”
“2nd Trumpet Revelation 8:8
“Mbopu Mokõiha Apocalipsis 8:8”
“3rd Trumpet Revelation 8:10
“3ha Trompéta Apocalipsis 8:10”
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“4ha Turuñe’ẽ Apocalipsis 8:12 ‘Peteĩ ánhel’—¡Ai, ai, ai! Apocalipsis 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“5ha Trompéta Apocalipsis 9:1–11 / Peteĩha Aipoasy”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Mbopu 6ha Apocalipsis 9:13 guive 11:13 peve Ay 2ha ‘Ambue ánhel ipoderoso.’ Apocalipsis 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“7ha Trompéta Apocalipsis 11:13–19 Mbohapyha Ái ‘Ambue ánhel. Apocalipsis 14:6
“‘There followed another.’ Revelation 14:6
“Ojekuaa peteĩ ambue.” Apocalipsis 14:6
“‘The third angel followed them.’ Revelation 14:9.
“‘Pe ángel mbohapyha osegi chupekuéra.’ Apocalipsis 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Pe mba’éichapa opa ko’ã mba’e ikatu ojehecha hag̃ua ko’ág̃a hesakãvévo, ñahesa’ỹijóramo mba’épa añetehápe hína pe Mbohapyha Ángel Marandu ijeheguiete: ijehechaháicha pe ñe’ẽjoaju ‘pe Mbohapyha Ángel’ hesakã porã ohechauka hag̃ua mbohapy ángel aty apytépe pe mbohapyháva. Oje’e haguéicha yma, ko mbohapy ángel aty, peteĩteĩ oguerúvo peteĩ marandu, ojejuhu Apocalipsis capítulo 14-pe, versículo 6–12-pe. Ko’ã mbohapy ángel marandu oñembojoaju ha oguahẽ hu’ãme pe mbohapyhápe, ha ndopytái osẽ hag̃ua ipu pe yvy mono’õ mbotýpe, ha oñembosako’i pe Señor ou hag̃ua omono’õvo.”
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Pe tercer Ángel rembiguái voi, ojeikuaaukaháicha pe tercer Ángel ñe’ẽme, ha’e koicha: ‘Ha pe tercer ánhel osegi chupekuéra, he’ívo peteĩ ñe’ẽ hatãme: Oiméramo avave omomba’e pe mymba ha ta’anga, ha orresivi imárka ijekovai térã ipope, upevaite ho’úta Tupã pochykue rymba, oñeñohẽva’ekue oñembojehe’a’ỹre ipochy ryrupe; ha oñembohasa asýta tata ha asúfre reheve umi ánhel marangatu renondépe, ha pe Ovecha Ra’y renondépe: ha ijasýgui osẽva tatatĩ ojupíta opa ára g̃uarã; ha ndaipóri pytu’u chupekuéra ára ni pyhare, umi omomba’éva pe mymba ha ta’anga, ha oimeraẽva orresivíva héra márka. Ko’ápe oĩ umi imarangatúva paciencia: ko’ápe oĩ umi ojapóva Tupã mandamiénto ha Jesús jerovia.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Kóva ha’e pe Mbohapyha Ángel Marandu oĩháicha, oñemboja’óva umi mokõi ambuégui. Péro añeteguahápe, ndaikatúi ojehecha iñambuéva ramo; ha ndaikatúi oñemoĩ oje’e hag̃uáicha oñembo’y hag̃uáicha ha’e añoite peteĩ marandu peteĩchagua ha ijeheguínte pe yvy ape ári guarã; pe iñe’ẽ peteĩhaite voi hese he’ígui: ‘Pe Mbohapyha Ángel osegi CHUPEKUÉRA.’ Upéicha rupi, umi ñe’ẽ peteĩhaite marandu rehegua rupive voi ñandejererahauka ndaha’éi peteĩnte rehe, síno mokõivére, umi oĩ vaʼekue hendyve. Ha pe ñe’ẽ griego oñembohasáva ‘osegi’ ramo he’iséva ndaha’éi osegui hag̃uáicha oñemomombyry hag̃uáicha, ni osegui hag̃uáinte, síno ‘osegi hendive’; soldádo kuéra oseguiháicha ijakapitánpe, térã tembiguái kuéra ijarápe; upévare, ‘osegi peteĩme peteĩ mbaʼépe; oñemoĩ ojejapo hag̃ua ojeguerahaukaháicha ipe.’ Oje’évo mbaʼe rehe, he’ise oseguiha peteĩ resultado ramo; osegui ‘mbaʼe oikova’ekue mboyve rupi guarã konsekuénsia ramo.’ Upéicha, tapichakuéra rehegua ramo, pe Mbohapyha Ángel osegi hendive umi mokõi ohasava’ekuépe; ha imarandu, mbaʼe ramo, ou peteĩ resultado térã konsekuénsia ramo umi mba’e ohasava’ekuégui.”
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Ha mokõiháre avei ojehai: ‘Ha upéi ou ambue ánhel.’ Mbohapyha Ánhel ohoháicha Mokõiha rire, upéicha avei Mokõiha Ánhel ou Peteĩha rire. Ha Peteĩhávare ojehai: ‘Ha ahecha ambue ánhel oveveha,’ h.a.é. Kóva hína peteĩha ko mbohapy aty apytépe. Hendive ou ambue; ha Mbohapyha Ánhel oúta hapykuéri. Oĩ peteĩ joapy hekakuaa rendápe; ha katu, umi mbohapy peteĩteĩva joapýpe osẽ rire, upéi oku’e oñondive peteĩrõguáicha. Peteĩha omyasãi imarandu; Mokõiha ou hapykuéri ha oñembojoaju Peteĩhándi; Mbohapyha avei osegi chupekuéra ha oñembojoaju hendivekuéra; upéicha rupi, umi mbohapy oñembojoaju ha oku’évo oñondive ipokatu joajupýpe, omoheñói hikuái peteĩ marandu guasu, mbohapykõi, ñe’ẽ hatãme oñemyasãiva. Opaite tekotevẽ ojapo hag̃ua Mbohapyha Ánhel Marandu kompleto hag̃ua; ha Mbohapyha Ánhel Marandu ndaikatúi añetehápe oñeme’ẽ noñeme’ẽiramo opa mba’e.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘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, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Mbaʼépa, upéicharõ, pe marandu mbohapy pehẽnguépe ojehechaukáva?—Koʼápe oĩ pe peteĩha: ‘Ha ahecha ambue ánhel oveveha yvága mbyte rupi, oguerekóva pe evangelio opaʼỹva omombeʼu hag̃ua umi oikóva yvy áripe, ha opa tetãme, ha opa ñemoñareme, ha ñeʼẽnguérame, ha tavayguakuérape, heʼívo ñeʼẽ hatãme: Pekyhyje Tupãgui, ha pemeʼẽ chupe mborayhu ha jerovia guasu; pe ára imanduʼaha hag̃ua ijehusga hag̃ua oguahẽma: ha peadora pe ojapóva yvága, ha yvy, ha para, ha ykuéra yvu.’
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Kóva pe Mokõiha: ‘Ha oho hapykuéri ambue ánhel, he’ívo: Babilonia oguejy, oguejy pe táva guasu, pórke omongaruuka mayma tetãnguéra itekovai rasy pochy ryrúgui.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Ha kóva pe Mbohapyha: ‘Ha pe Mbohapyha Ángel osegi chupekuéra, he’ívo peteĩ ñe’ẽ hatãme: Oiméramo peteĩ kuimba’e omomba’e pe mymba guasu ha i ta’ãnga, ha ohupyty imárka ijyvatepe térã ipope, upeva’erã voi hoy’úta pe víno Tupã pochykue rehegua, oñehẽmbyréva jehe’a’ỹre pe kópa ipoxyha guýpe; ha oñembohasa asýta tata ha azúfre rupive umi ángel marangatu renondépe ha pe Ovecha Rymba renondépe; ha iñembohasa asy tatachy ojupíta opa ára g̃uarã; ha ndaipóri pytu’u chupekuéra arakue ha pyharekue, umi omomba’éva pe Mymba Guasu ha i ta’ãnga, ha maymáva ohupytýva héra márka. Ko’ápe ojehechauka umi marangatu paciencia: ko’ápe oĩ umi oñongatúva Tupã mandamiénto ha Jesús jerovia.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
Peteĩ jehechapyre koʼã marandu peteĩteĩ ñeʼẽme ohechauka pe apytuʼũ oĩva pe ñeʼẽ griega “followed” pegua, heʼiséva “osegui hag̃ua peteĩ mbaʼe rembiapokue ramo.” Pe peteĩha ogueru pe evangelio opa ára g̃uarã, oñemoherakuã hag̃ua opa tekovépe, ohenóiva opavavépe okyhyje hag̃ua Tupãgui ha omeʼẽ hag̃ua chupe mborayhu ha mimbipa, ha omombaʼe hag̃ua chupe; mbaʼérepa og̃uahẽma Ijovake aravo. Ko marandu ñemboyke omoheñói peteĩ tekoha, ha upéva, ko ñemboyke rembiapokue ramo, oñemombeʼu pe Mokõiha Ángel ñeʼẽme, ha upéva osegi. Ha pe peteĩha Marandu ñemboyke rupi; ha pe ñemboyke rembiapokue rupi, oñemombeʼu hag̃uáicha pe Mokõihápe; oñemoheñói peteĩ tekoha, ambue rembiapokue ramo, upévare tekotevẽ pe Mbohapyha Ángel tosegui chupekuéra, omomarandu hatã hag̃uáicha iñeʼẽ mbegueʼỹme pe iñemongyhyjéva ñehenduka umi ivaíva vaiete rehe, oñemoheñóiva mokõi jey rembiapokue ramo pe peteĩha Marandu ñemboykégui.
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Ha pe ñe’ẽ ha tembiapo Ángel Mbohapyha rehegua ojoajuha peteĩcha pe Ángel Peteĩha ndive, upéva ojehecha porã iñe’ẽ paha rupive: ‘Ko’ápe oĩ umi oñongatúva Tupã mandamiénto ha Jesús jerovia’; péva rehe ae niko opavave ára oñemoĩ pe marandu porã opa’ỹva predikasión rembipotápe. Upéva hína pe mba’e tee Tupã kyhyje ha ñame’ẽ hag̃ua chupe gloria, ha ñamomba’e guasu hag̃ua ‘upe ojapóva yvága, yvy, para ha ykuéra yvytuha.’ Tupã mandamiénto ñongatu ha Jesús jerovia añoite hína pe ikatútava ombojerovia hag̃ua oimeraẽ ánga toñembo’y hag̃ua ijuísio aravope, pe Ángel Peteĩha he’iháicha ‘og̃uahẽma.’”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Umiñe’ẽ pahaite mbohapyha ánhel rehegua rire pya’e ojehendu ‘peteĩ ñe’ẽ yvágagui he’íva chéve: Ehai: Ojehovasáva umi omano va’ekue omanóva Ñandejára rehe guive ko’ág̃a guive’—ko aravo guive tenonderãme. Apocalipsis 14:13. Ha upéi pya’e ou ko’ã ñe’ẽ: ‘Ha ama’ẽ, ha péina peteĩ arai morotĩ, ha pe arai ári oguapy peteĩ ojoguáva Yvypóra Ra’ype, iñakã ári oguerekóva peteĩ akã rehegua órova, ha ipópe peteĩ hase arã hãi. Ha ambue ánhel osẽ pe témplogui, osapukái hatãme pe oguapývape pe arai ári: Emoinge nde hase, ha emono’õ; og̃uahẽma niko ndéve pe aravo remono’õ hag̃ua; pe yvy ñemitỹngue hi’ajuetéma. Ha pe oguapýva pe arai ári omoinge ihase yvýre; ha pe yvy oñemono’õ.’ Apocalipsis 14:14–16. Ha ‘pe ñemono’õ hína pe ára paha.’ Mateo 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Jey: Mbohapyha Ángel oñe’ẽ peteĩ mba’e rehe iñimportantevévape opavave tapichápe ani hag̃ua omomba’e pe mymba ha ta’ãngamýi, taha’e ha’éva ko’ãva; ha, Apocalipsis 19:11–21-gui, jahechakuaa pe mymba ha ta’ãngamýi oĩha ‘oikove’ Ñandejára ou jave yvága arai kuérape, ha ‘mokõivéva’ oñehundiha ijuaju peteĩcha hag̃ua ijuaju hag̃ua ijúpe ou rory reheve.”
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“Koʼã mbaʼe ohechauka pe Mbohapyha Ángel maranduha haʼeha peteĩ marandu tuicháva, mbohapy hendáicha, ñeʼẽ hatãva, osẽva opa tetãme, opa ñemoñarépe, opa ñeʼẽme ha opa tavayguápe, pe Ñandejára ou jeýta mboyve; ha upéva omongakuaa yvy ñemonoʼõ, ha ombosakoʼi peteĩ tavayguakuéra oñembosakoʼímava Ñandejárape guarã, Juan el Bautista maranduha ombosakoʼi haguéicha tape pe Ñandejára ou hag̃ua peteĩha. Ha upévare haʼe hína Tupã marandu paha, ombotýva, ko yvy ape ári guarã.”
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“Ha ko'ág̃a, péicha rupi ñahesakã porã rire mba'épa pe Mbohapyha Ánhel rembiague ijeheguiete, pe marandu joaju umi tetã guasu ko'ág̃agua ndive ikatu ojehechakuaa porãve jaikuaa porãvo Pe Aravo Mbohapyha Ánhel Rembiague rehegua.” A. T. Jones, The Great Nations of Today, 114.