In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.
Apocalipsis kapítulo cinco-pe, pe León Judá ñemoñaregua ohechauka Cristo posición pe oúvaicha ha’e hag̃ua upe ipu’akáva omoĩ hag̃ua sello ha ombojera hag̃ua Ñandejára Ñe’ẽ hembipota hag̃uáicha. Áño 1989-pe, ciento veintiséis ary rire pe rebelión 1863-gua, pe León Judá ñemoñaregua ombojéra Daniel kapítulo once paha seis versíkulo. Umi versíkulo oñepyrũ pe herida mortal papado rehegua 1798-pe, ha omoinge testimonio mba’éichapa pe herida papal ojekuera va’erã ha upéi, upe rire, pe herida mortal paha papado rehegua peve. Umi versíkulo oñepyrũ peteĩ hendápe oguahẽhápe ipaha; pe juicio Roma papal rehegua ndive.
Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”
Umi seis versíkulo omombe’u pe papado rehe oikova’ekue, ikutu manohára okuera jey hague, ha avei mba’éichapa pe mbohapy joaju—pe dragón, pe mymba guasu ha pe proféta japúva—ogueraha ko yvy tuichakue Armagedón-pe, upéva ojehechakuaáva versíkulo irundypa poha-pe kóicha: “yguasu kuéra mbytépe ha pe yvyty marangatu hechapyrãva renondépe.”
Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.
Alfa ha Omega ohechauka Cristo reko, tapia ohechauka hag̃ua pe paha iñepyrũmby rupive. Pe ñemyatyrõ ñemongu’e umi cien cuarenta y cuatro mil rehegua ha’e pe ñemongu’e ángel mbohapyha rehegua, ha upéva hína pe ñemongu’e paha ojejapoukapyréva iñepyrũmby rupive, ha’éva pe ñemongu’e Millerita umi ángel peteĩha ha mokõiha rehegua. Pe ñemongu’e Millerita oñepyrũ pe ára paha-pe ary 1798-pe, upépe oñepyrũhágui Daniel capítulo once pehẽngue paha seis versíkulo, ha pe ñemongu’e opa pe huísio oñepyrũvo octubre 22, 1844-pe. Pe ñemongu’e umi cien cuarenta y cuatro mil rehegua opa pe léi domingo-pe Estados Unidos-pe.
At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.
Pe movimiento ñepyrũme ára paha tiémpope ary 1989-pe, Judá ñemoñaregua León oipe’a pe seis versíkulo paha Daniel kapítulo once-gui, ha pe movimiento paha hag̃uáicha, domingo léi mboyveimi, Ha’e oipe’a pe tembiasakue ñemiguáva versíkulo cuarenta-pe Daniel kapítulo once-pe. Hermana White ñe’ẽñemyesakã mba’e partepa Daniel-gui ojeipe’a, oñe’ẽ pe jeipe’a rehe oñepyrũva’ekue 1989-pe, ha avei pe jeipe’a rehe oñepyrũva’ekue julio de 2023-pe.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Pe kuatia oñemboty vaʼekue ndahaʼéi pe Apocalipsis kuatia, síno upe pehẽngue Daniel maranduʼypy rehegua omombeʼúva umi ára pahápe guarã. Ñandejára Ñeʼẽ heʼi: ‘Ha nde, Daniel, emboty umi ñeʼẽ ha esella pe kuatia ára paha peve; heta oguata hag̃ua peteĩ hendágui ambuépe, ha arandu okakuaáta’ (Daniel 12:4). Pe kuatia ojepeʼa rire, oñemoherakuã vaʼekue: ‘Aravo ndaiporimoʼãvéima.’ (Ehecha Apocalipsis 10:6.) Koʼágã Daniel kuatia oĩma ojepeʼa hag̃uáicha, ha pe ñemyesakã Cristo omeʼẽ vaʼekue Juánpe oguahẽvaʼerã opa umi yvy ape ári oikóvape. Pe arandu ñembohetave rupive peteĩ tavayguakuéra oñembosakoʼíta ikatu hag̃uáicha oñemboʼy umi ára pahápe. . . .”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Pe ánhel peteĩha marandupe umi kuimbaʼe ha kuñanguéra oñehenói omombaʼeguasúvo Tupãme, ñande Apoharépe, ojapo vaʼekuépe ko yvy ha opa mbaʼe ipype oĩva. Haʼekuéra omombaʼe peteĩ institución papado rehegua, ojapóvo mbaʼevete hag̃uáicha Jehová léi; ha katu ko mbaʼére oĩta peteĩ jeikuaa okakuaáva.” Selected Messages, libro 2, 105, 106.
The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.
Pe Daniel kuatia rehegua, umi ára paha rehegua ary 1989-pe ha’e kuri capítulo onceha umi seis versículo paha; ha pe movimiento umi cien cuarenta y cuatro mil rehegua oguahẽvo ipahápe, pe Daniel kuatia pehẽ ojeipe’áva ha’e pe tembiasakue ñemiguáva versículo cuarenta-pe, ha upéva orrepresenta pe tembiasakue 1989 guive pe léi domingo peve Tetã peteĩ reko Amérikape. Pe tembiasakue ñemiguáva versículo cuarenta rehegua ha’e pe tembiasakue umi cien cuarenta y cuatro mil rehegua. Opa maranduhára ome’ẽ testimónio upe período rehe.
In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.
Pe pasáhepe, pe jeikuaa oñembohetaveha “ombosako’íva peteĩ tavayguakuérape oñembo’y hag̃ua umi ára pahápe”, he’ise pe ojeipe’a jeýva umi seis versíkulo pahagua ary 1989-pe, ha avei he’ise pe tembiasakue kañymby oĩva versíkulo cuarenta-pe oñembohesakãha. Mokõivéva tembiasakuépe pe inspiración omombe’u oĩtaha peteĩ jeikuaa oñembohetavéva pe pokatu papal rehe ha pe léi domingo rehe. Mokõive pe ñepyrũme ha pahápe pe movimiento umi cien cuarenta y cuatro mil rehegua, pe jeikuaa oñembohetaveha ogueru peteĩ proceso de prueba mbohapy jepéva, ojehechaukaháicha Daniel kapítulo doce-pe.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he'i: Tereho nde rapére, Daniel; ko'ã ñe'ẽ niko oñemboty ha ojesella pe ára paha peve. Heta oñemopotĩta, ojetĩmbáta morotĩ hag̃uáicha, ha oñeha'ãmbáta; ha umi heko añáva ojejapóta heko añáme; ha avave umi heko añávagui ndoikuaamo'ãi; ha umi iñarandúva katu oikuaáta. Daniel 12:9, 10.
As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a Divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.
Opaite ñemyatyrõ marangatu reformatorioicha, umi mbohapy tape Daniel ohechaukáva “oñemopotĩ, ojeapo morotĩ, ha oñeha’ã” ramo, ohechauka pe techaukaha oguejyha peteĩ símbolo Divino, upéi oúvo pe prueba peteĩ marandu’ỹ oñeñandu vai haguére, ha upéi peteĩ mbohapyha prueba litmus oikuaauka hag̃ua umi mokõi aty rekove, oñemoheñóiva oñemopyendáva pehẽnguéra omoneĩ térã omboykévo pe ñembotuicha arandu rehegua ojepe’áva séllogui. Oñepyrũvo pe movimiento umi cien cuarenta y cuatro mil rehegua, umi mbohapy tape ha’e va’ekue 11 de septiembre de 2001, upéi 18 de julio de 2020, ha upéi pe léi dominical. Ha opa hag̃uáicha upe movimientoete rehe, umi mbohapy tape ha’e julio de 2023, pe marandu Midnight Cry og̃uahẽva, ha pe léi dominical.
The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.
Pe marandu ombosakoíva Tupã tavayguakuérape opyta hag̃ua mbarete hag̃ua, ojepe’áva’ekue julio ary 2023-pe, oguereko heta línea añetegua maranduhára rehegua, ha umíva apytépe oĩ Ezequiel kangue omanóva ha isekáva capítulo treinta y siete-pe. Ezequiel ohechauka mokõi marandu. Peteĩha marandu ombyaty jey umi kangue, ha katu ndaha’éi pe mokõiha marandúpe añoite Israel opu’ãva’ekue ipy rehe peteĩ ehérsito guasu ramo. Umi mokõi testígo Apocalipsis capítulo once-pegua opu’ãva’ekue oñemyenyhẽrõ guare Espíritu Santo rehe.
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. Revelation 11:11.
Ha rire mbohapy ára ha mbyte rire, Tupãgui ou vaekue tekove Espíritu oike hesekuéra, ha opu'ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohecháva ári. Apocalipsis 11:11.
Ezekiel teaches the same truth.
Ezequiel ombo’e upe añetegua peteĩcha.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Ha he'i chéve: Ta'ýra yvypóra, eñembo'y nde py ári, ha añe'ẽta ndéve. Ha pe espíritu oike chepype, ha'e oñe'ẽvo chéve, ha chemoĩ che py ári, upéicha ahendu hag̃ua upe oñe'ẽvape chéve. Ezequiel 2:1, 2.
When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”
Hermana White he’i jave: “arandu oñembohetavévo peteĩ tetãgua oñembosako’i hag̃ua opyta hag̃ua mbarete umi ára pahápe.” Upe arandu ñembohetave oñemombe’u “aséite” ramo umi pa arykuéra parávolape, ha upe “aséite” ohechauka “Ñandejára Espíritu marandu”, avei “Espíritu Santo”, ha péicha avei “teko”.
Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.
Jasykue jasykõi 2023 ha pe léi domingo pya’etéma ou hag̃uáicha apytépe oĩ peteĩ jeikuaave oñembohetavéva omoingovejey hag̃ua Ñandejára retãyguakuérape, ha ha’ekuéra opu’ã. Opu’ã hikuái ohechauka hag̃ua oguerekoha pe “aséite” oñe’ẽva marandu rehe, upe marandu ojeipe’a hag̃uáicha upe aravópe. Opu’ã hikuái oguerekóramo Espíritu Santo ipypekuéra umi hyru ryepýpe, ha opu’ã hikuái oguerekóramo peteĩ tekokatu oñembosako’íva Ñandejára sello rehe hag̃ua.
The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.
Pe peteĩha prueba rape oñepyrũva’ekue julio 2023-pe, upéi ou peteĩ ára pukukue ome’ẽva umi candidato-kuérape omoneĩ térã ombotove hag̃ua pe aséite. Umi omoneĩva oñemboguata hag̃ua, ojehechauka hag̃ua chupekuéra peteĩ techaukaha ramo pe léi domingo og̃uahẽmbotaitévape. Umi ombotovéva pe aséite, oguereko mbotavy mbarete.
Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.
Umi kandidáto oñemombáy hag̃ua pe oke espiritual-gui julio 2023-pe, ha upéi oñembohovái chupekuéra pe proceso pahaite de prueba oĩva mboyve oñemboty hag̃ua iprobasión individual. Pe proceso de prueba oñemoĩ vaʼekue peteĩ contexto de prueba profética rehe, ojoajúva pe mymbajára raʼanga ñemoheñói rehe, pe tiempo-pe umi kandidáto voi oikove jey vaʼerã ha omoheñói hag̃ua ipypekuéra Cristo raʼanga. Pe estructura profética upépe ojejapovaʼerã pe prueba haʼe pe tembiasakue 1989 guive pe léi dominical peve. Umi kandidáto ndaikatúigui opáy, upéva ogueru Ñandejára oheja hag̃ua umi herejía oike.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.
“Tupã omombáyta Itavayguápe; ambue tape ndoikói ramo, oike hag̃ua apytépekuéra herehía, upéva ombovojáta chupekuéra, oipe’ávo pe kapi’i pe trígogui. Ñandejára ohenói opa umi ogueroviáva Iñe’ẽ opáy hag̃ua okegui. Oguahẽ hína tesape hepyetéva, ko ára-pe g̃uarã porãite. Upéva ha’e añetegua Bíblica, ohechaukáva umi mba’e vai ñande ári voi oĩmava. Ko tesape oguerahava’erã ñandéve peteĩ jesareko mbarete hag̃ua Ñandejára Ñe’ẽre, ha peteĩ jehecha pypuku eterei hag̃ua umi ñemoĩ porã ñande jajokóvare. Tupã oipota opaite umi aspecto ha ñemoĩ porã añetegua rehegua tojeheka porãite ha tapiaite, ñembo’e ha ayuno reheve.” Testimonies, volúmen 5, 708.
All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”
Opaite maranduhára oñeʼẽ ára paháre rehe, upévare koʼã ára pahápe, julio ary 2023-pe, Ñandejára oñehaʼã “ombopáy” hag̃ua Itavayguakuérape, ha katu Iñehaʼã ndoikói porãiramo, ha Haʼe oheja hag̃ua oñembojoapy jey hag̃ua pe ñorairõ peteĩha peteĩ símbolo de Roma rehegua historia adventistape peteĩ ñemomarandu ramo paha hiʼag̃uietereiha rehe. Péicha ojapo, jepe “tesakã porã” “ou hague, ko tiémpope g̃uarã hekopete.” Pe tesakã og̃uahẽvaʼekue julio ary 2023-pe haʼe “Añetegua Bíblica, ohechaukáva umi mbaʼe vai ñane renondetépe oĩmava.” Upéva pe tesakã omboguata vaʼerã kuri “ñandéve peteĩ estudio kyreʼỹme Ñandejára Ñeʼẽ rehegua ha peteĩ examen iporãitereíva umi posición ñande jajokóva rehe.”
The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.
Pe tembiasakue kañymby versíkulo cuarenta-pe ojehechauka versíkulo diez guive quince peve Daniel once-pe, Alpha ha Omega ohechaukárõ Daniel profecía paha paha, iñepyrũ ndive. Oguahẽ mboyve pe ñembyasy 18 jasypokõi 2020-pe, Satanás omoinge kuri ñemyangekói versíkulo diez guive quince peve rehe, oikuaágui pe kapítulo ñepyrũha ha’eha pe llave ohechauka hag̃ua pe kapítulo paha. Upéi oñemoinge pe controversia ypykue versíkulo catorce-pegua.
“There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.
“Pe ñembotavyha guasu noñemongyhyjéi mba’eve rehe hetave ñande jaikuaáramo hag̃ua hemba’apo ñembotavy rehegua.” The Great Controversy, 516.
It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.
Ojehechakuaa porã umi ñeha’ã satanigua ombojoavy hag̃ua pe he’iséva ha pe rembipota umi versículo rehegua, ha pévare ojehechakuaa hikuái ha’eha peteĩ parte iñimportánteva pe proceso de prueba oikóva ko’ág̃a, oipe’áva ha ombovajyvéva umi candidato oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe. Hermana White omomba’eguasu hag̃ua he’i pe tembiasakue ojehechaukáva Daniel once-pe, oñekumplíma va’ekue ára paha mboyve ary 1798-pe, oñeha’arõjeyha umi seis versículo pahápe.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Ndarekói ára ñambyai hag̃ua. Ára jejopy ha jepy’apy rehegua oĩ ñane renondépe. Yvy tuichakue oñemyakãmbuépe ñorairõ espíritu reheve. Pya’eterei oikóta umi tembiapo jejopy rehegua oñeñe’ẽva umi profesía-pe. Pe profesía oĩva Daniel kapítulo once-pe oguahẽma haimete ipahápe hekopete oñekumpli hag̃ua. Heta umi tembiasakue ojehu vaʼekue ko profesía ñekumpli rehehápe ojehu jeýta.” Manuscript Releases, número 13, 394.
I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.
Che alega pe opaite tembiasakue ojehechauka hag̃ua umi versíkulo peteĩ guive mbohapypa porundy peve oñembojere jeyha umi pahapy versíkulo pahápe pe kapítulogui. Avei alega umi ára pahagua rembiasakue, ha’éva pe tembiasakue pe huísio remohu’ã rehegua oñepyrũva’ekue 22 jasypa 1844-pe, ojehechaukaha mokõi período profético principal rupive. Pe peteĩha período ohechauka pe huísio oñemboguataha Tupã róga rehe, ha upéi upéva rire ou peteĩ período ojehupi hag̃ua pe huísio umi oĩva Tupã rógagui okápe rehe. Pe peteĩha período oñepyrũ 1989-pe ha opa pe léi domingo Estados Unidos-pe, ha upéva avei omarka pe mokõiha período ñepyrũ, ha upéva oñemohu’ã Michael opu’ã vove ha yvypóra período de gracia oñemboty. Pe tembiasakue kañymby versíkulo 40-pe oñepyrũ avei 1989-pe, ha opa versíkulo 41-pe, ha’éva pe léi domingo Estados Unidos-pe.
That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.
Upéva hína pe tembiasakue peteĩchagua pe versíkulo diez guive quince peve upe kapítulope voi. Upe tembiasakue ojoja pe tembiasakue Millerita-kuéra reheve ára paha guive ary 1798-pe, pe huísio oñepyrũ meve 22 jasypa 1844-pe. Umi mokõi tembiasakue oho oñondive pe tembiasakue profétika oñepyrũva’ekue Cristo heñói ramo guare ha opa va’ekue kurusúre.
The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.
Pe tembiasakue oñepyrũva ary 1989-pe oguereko umi ára de prueba oñepyrũva 11 jasyporundy 2001-pe, ojejoguáva pe período de prueba oñepyrũva 11 jasypoapy 1840-pe ha pe período de prueba oñepyrũva Cristo ñemongaraipe. Pe mymba ra’anga ñemoheñói ojehechaukáma heta línea historia profética rupive. Peteĩva umi ta’anga omombe’úva upe período de tiempo ha’e pe sellado ára umi cien cuarenta y cuatro mil rehegua, oñepyrũva 11 jasyporundy 2001-pe ha opa pe ley dominical oúta hag̃uápe. Pe historia kañymby versículo cuarenta rehegua ikatu avei oñembojoaju pe línea 22 jasypa 1844 guive pe pu’ã hag̃ua 1863-pe.
October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.
22 jasypa 1844-pe oguahẽ mbohapyha ánhel. Oimeraẽ ánhel profétiko oguahẽháicha, oreko peteĩ marandu oñekotevẽva oñe'ũ hag̃ua, ha katu ndajajapói va'ekue upéicha; ha Millerísmo Filadelfiagua ojere Millerísmo Laodiceaguápe, 1863 mboyve, upe jave hikuái oficialmente ojapyhy pe téra Adventista Ára Pokõiha-gua ha oñepyrũ oiko tape ñembotavyme'ỹme desierto-pe ko'ág̃aite peve. Tembiasakue 1844 guive 1863 peve orrepresenta umi omboykéva pe ñehenói oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe. Ha'ekuéra hína Daniel rembiapokue capítolo doce-pe he'íva umi iñañáva, Jeremías assembly of mockers, Juan sinagoga Satanás rehegua ha Mateo vírgenes insensatas.
The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.
Pe marandu ñemongyhyjéva, Cristo omohechauka va’ekue “mba’e jejahýiramo oporomongy’áva, maranduhára Daniel he’i haguéicha” ramo, he’ise peteĩ ñe’ẽmondo ñañani hag̃ua upe ñehundígui ha ñemosarambígui oútavagui upe rire. Áño 66 d.C.-pe, general romano Cestius omboaje upe marandu ñemongyhyje kristiánokuérape g̃uarã upe Roma pagana ára-pe. Peteĩha siglo-pe, apóstol Pablo omboguapy kuatia rehe upe marandu avei umi kristiáno ohasa asýtavape g̃uarã Roma papal ára-pe. Upe marandu umi sábado ñangarekohárape g̃uarã osẽ hag̃ua távagui ha oiko hag̃ua ñúme ou va’ekue 1888-pe, upe arýpe voi oñemoĩ ramo guare Blair Bill, peteĩha ñeha’ã omoĩ hag̃ua domingo Tetã Pytu’u Ára ramo. Blair Bill ha’e va’ekue upe marandu ñañani hag̃ua, oñemboajeháicha Cristo oñe’ẽ haguépe Daniel mba’e jejahýiramo oporomongy’áva rehe.
As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.
Oiko Cestio rehe 66 d.C. áñope, pe Proyecto de Ley Blair ojeipe’a providencialmente. 1888 ojoguapy septiembre 11, 2001-pe, Sister White oñe’ẽgui pe ángel Apocalipsis dieciocho guáre oguejyha mokõivéva tembiasakuepe. Pe ñe’ẽmondo okañy hag̃ua tavaguasúgui ára pahápe oike mbaretepe septiembre 11, 2001-pe. Upévare, pe Proyecto de Ley Blair 1888-pegua ojoguapy pe Patriot Act 2001-peguápe. Pe ángel oguejýva septiembre 11, 2001-pe omombe’u pe marandu ñemomandu’a paha Apocalipsis dieciocho mbohapy versíkulo peteĩha-pe, ha pe marandu ñemomandu’a paha ha’e avei pe mbohapyha ángel rembiapo marandu, jepe pe marandu ojehechaukáva pe mbohapyha ángel rupive capítulo catorce-pe ndaha’éi umi ñe’ẽ añetegua peteĩchagua capítulo dieciocho-peguaicha. Línea ári línea, ha’ekuéra peteĩcha pe marandu ñemomandu’a rehegua.
The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.
Pe ñemongy’a vai opytáva oje’e haguéicha maranduhára Daniel rupive, ha’e va’ekue peteĩ techaukaha Cristo ome’ẽva ohechauka hag̃ua araka’épa Itavayguakuéra oheja va’erã iñehapejoko hag̃ua. Ha’e peteĩ marandu ñe’ẽñemi rehegua, ha upévare tekotevẽ oiko hag̃ua pe marandu ñe’ẽñemi paha, jepe oje’e ambue ñe’ẽme pe marandu ojehechaukáva Apocalipsis capítulo catorce-pe ha avei capítulo dieciocho-pe. Pe tembiasakue oñepyrũva versículo dieciséispe, Jeremías quince-pe, ha’e pe profecía aravo peteĩchagua pe marandu ñe’ẽñemi ha ñeha’ãrõ rehegua. Oñepyrũ Jeremías ho’u jave Tupã Ñe’ẽ, ha upéva oiko pe ánhel oguejy jave, ojapo haguéicha umi óga tuichaitéva Táva Pyahu York-pe ho’a ramo guare.
When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.
Jeremías oporomo’ẽ ramo: “Ne ñe’ẽnguéra ojuhúma, ha che aikaru chuguikuéra; ha nde ñe’ẽ oiko chéve guarã vy’a ha che py’a rory,” ha’e ohechauka Daniel ñepyrũrãha jehecha hi’upyrã rehe peteĩha capítulope, ha Juan, Apocalipsis capítulo diez-pe, oguenohẽvo pe kuatiañe’ẽ ángel po guive ha ho’úvo. Pe ñe’ẽmondo je’ukue oñepyrũ peteĩ ángel oguahẽ jave, ha pe ángel oguahẽ vove oĩ peteĩ profecía ñeha’ãrã oñemboty’ỹva. Pe ángel oguahẽ vove oñepyrũ pe peteĩha ára ñeha’ãrã, ha opa pe mokõiha ára ñeha’ãrã oñepyrũ jave; ha Miguel opu’ã jave, pe mokõiha ára ñeha’ãrã opa.
When the angel arrives, the latter rain begins to fall.
Pe ánhel og̃uahẽ vove, pe ama pyharegua paha oñepyrũ ho’a.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky ára pahápe oguátava hoʼavaʼerã Tupã retãygua ári. Peteĩ ánhel ipokatúva ouvaʼerã yvágagui, ha opaite yvy henyhẽvaʼerã iñemimbipa reheve.” Review and Herald, 21 de abril de 1891.
The latter rain is received by those who walk in Jeremiah’s old paths.
Ama y okýva oñemoguahẽ umi oguatávape Jeremías rape yma guarépe.
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. Jeremiah 6:16, 17.
Péicha he'i Ñandejára: Peñembo'y umi tape rupi, ha pehecha, ha peporandu umi tape yma guaréva rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu'u pende ángape g̃uarã. Ha ha'ekuéra he'i: Ndoroguatamo'ãi ipype. Avei amoĩ penderehe ñangarekoha-kuérape, ha'e hag̃ua: Pehendu pe trompéta hyapu. Ha ha'ekuéra he'i: Ndorohendumo'ãi. Jeremías 6:16, 17.
The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.
Pe “mimbipu” umi “ñangarekohára” ombopu hína ha’e pe marandu Laodiceagua, Jones ha Waggoner opresentáva’ekue 1888-pe.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Esapukái hatã, ani reheja rei mba’eve, emopu’ã nde ñe’ẽ turuichaicha, ha ehechauka che retápe iñangaipa, ha Jacob róga-pe hembiapo vai. Isaías 58:1.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.
Ára 11 jasyporundy 2001-pe oñepyrũ mboty hag̃ua sello umi cien cuarenta y cuatro mil rehe. Oñehenói hag̃ua peteĩ marandu ñemomanduʼa Laodiceápe.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Pe marandu oñeme’ẽva’ekue ñandéve A. T. Jones ha E. J. Waggoner rupive ha’e Tupã marandu pe iglesia Laodiceapeguápe g̃uarã, ha toikove asy oimeraẽvape guarã he’íva ogueroviaha pe añetegua, ha upéicharõ jepe ndohechaukái ambuévape umi tesape’ẽ Tupã ome’ẽva’ekue.” The 1888 Materials, 1053.
The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.
Pe ñe’ẽmondo Laodicéape guarã ha’e Jeremías ñangarekohára trompéta tyapu, pe tupao Adventista del Séptimo Día laodicense ndoikuaaséiva ohendu hag̃ua. Ha’e pe ñe’ẽmondo ojejava hag̃ua távagui ha ojeho hag̃ua kokuepegua yvýpe, oúta hag̃uáicha pe arapokõindy ára léi ko’ẽrõite hag̃uáicha.
What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.
Pe mba’e aikuaaukava’ekue ko’ã línea profética opaichaguáre, ha’e va’ekue peteĩ ñeha’ã penemokyre’ỹ hag̃ua peneakãrapu’ãme, ikatu hag̃uáicha añetehápe pehecha porã ha peiporu hag̃ua pe prueba umi mba’e ahai hag̃uáre ko’ág̃a. Ikatu hag̃uáicha, pe rasgo iñimportantevéva ta’anga rehegua, mymba guasupegua ha mymba guasurã, ha’e oĩha mokõi ñemoheñói ta’angágui mymba guasupegua ha mymba guasurã umi ára pahápe. Peteĩha, Estados Unidos-pe, ha upéi umi tetãnguéra yvórape.
There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.
Oĩ ciertas características proféticas oñembojoajúva pe ta’ãngápe ha pe mymbaguasu rehegua, tekotevẽva oñemoĩ porã hag̃ua ipype ñamyesakã porãramo hag̃ua pe proceso de prueba profética ko ta’anga Roma rehegua rupive. Ambue elemento iñimportánteva pe período de prueba pe ta’anga mymbaguasu rehegua (ikatu hag̃uáicha ojehechauka heta testígo rupive), ha’e hína pe tiempo de sellamiento umi cien cuarenta y cuatro mil rehegua oikoha pe período de prueba pe ta’anga mymbaguasu rehegua ryepýpe Estados Unidos-pe, ha pe período de prueba pe ta’anga mymbaguasu rehegua tetãnguéra yvóra tuichakuére ha’eha upe jave oñembyatyha Ñandejára ra’y ambuekuéra, oĩ gueteríva Babilonia-pe upe ley dominical aja (ojehechaukáva 321 rupive), oike hag̃ua pe redíl-pe.
The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.
Pe mymba’i ta’ãnga ohechauka mokõi ára jeha’a rehegua hekopete ojoaju hag̃uáva, ha umi mokõi ára jeha’a rehegua avei ohechauka pe ñembyaty paha umi cien cuarenta y cuatro mil Apocalipsis capítulo siete-pe oñeñe’ẽvagui, ha upéi pe aty guasu pe capítulo peteĩteĩme voi.
At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.
Pe léi dominikálpe, Estados Unidos oñeʼẽ dragónicha Apocalipsis kapítulo trece, versículo once-pe. Upérõ osẽ ombotavy hag̃ua opa tetãnguéra ko yvy ariguápe, heʼívo umi tetãnguérape haʼekuéra avei ojapo vaʼerãha peteĩ taʼanga mundial pe mbói peguarã, Estados Unidos ojapo haguéicha koʼág̃aite. Pe período oñepyrũva pe léi dominikálpe, ojehechaukáva Constantino léi dominikál 321-icha, opa pe tetã paha oñesũ vove Roma papal renondépe, upépe ojehechauka pe léi dominikál 538, pórke kapítulo trece-pe Estados Unidos oguereko puʼaka omoingove hag̃ua pe taʼanga pe mbói peguarã ha ojapo hag̃ua oñeʼẽ. Pe período oñepyrũ pe léi dominikál 321-pe ha opa pe léi dominikál 538-pe.
In 2001 the government of the United States “spoke” the Patriot Act into law.
Ary 2001-pe, Tetã peteĩ rekoha Tetã peteĩ rekoha Estados Unidos pegua “ñe’ẽ” Patriot Act léiramo.
We will continue this study in the next article.
Ñakontinuáta ko ñehesa’ỹijo pe artíkulo oútavape.