The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Pe línea profética ohechaukáva pe prueba ojejapóva pe mymba ra’anga ñemoheñóipe Estados Unidos-pe oñembojoja mbohapy waymark ndive ohechaukáva pe Constitución rembiapo rape. Ha’ekuéra oguata ojoajúvo peteĩcha ha ome’ẽ marandu específico ombohováiva ambue línea-pe. Mba’éicha piko umi ohása pe prueba pe mymba ra’anga rehegua upéi oñembosako’íta oguata hag̃ua pe tesape oguerekóva isyrýva Tupã tróno koty guive, pe ára jehasa asýpe oñepyrũva pe léi domingo guive Estados Unidos-pe? Mba’épa oĩ pe prueba mymba ra’anga ñemoheñói reheguápe omoĩva sello umi virgen arandúvape peteĩ experiencia-pe ome’ẽva chupekuéra katupyry oguata hag̃ua pe ára jehasa asy rupive oñepyrũva pe léi domingo guive, araka’e apostasía nacional osegíva ruína nacional rehe, ha Satanás oñepyrũ hembiapo hechapyrãva?

“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

“Ndikatúi ikatu oñeme’ẽ mba’eveichagua marandu omombe’úva mba’éichapa oikóta Tupã retayguakuéra jehasa asy, umi oikovéta ko yvy ári yvága mimbipa ha yma guare ñemoĩrũ jey oñembojehe’ávo. Oguatátama hikuái pe tesapépe oséva Tupã guapyha guasúgui. Umi ánhel rupive oĩta jepivegua ñe’ẽmondo yvága ha yvy apytépe. Ha Satanás, ivaíva ánhelkuéra jerére oñemongu’éva, ha he’íva ha’eha Tupã, ojapóta opaichagua milágro, ombotavy hag̃ua, ikatúrõ, umi poravopyre voi.” Testimonies, volúmen 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Kuñakarai White oñeʼẽ pe marandu rehe Cristo opresentáva pe sinagóga Capernaúmpe, ojehaíva Juan kapítulo seis-pe. Iñeʼẽngue oĩ El Deseado de Todas las Gentes-pe, pe kapítulo hérava La Crisis en Galilea-pe. Upépe omombaʼeguasu Cristo ndojapoihague mbaʼeve ani hag̃ua oiko pe puʼakaʼỹ oikovaʼekue Juan seis-pe, jepe haʼe oikuaa porãiterei ojahutaha upérõ hetave temimboʼe ambue ára oimeraẽvagui imbaʼapo aja kuimbaʼekuéra apytépe.

“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

“Jesús oikuaaukávo pe añetegua ojehechaukáva omoñeñandu hag̃ua heta Itémimbo’épe ojere jey hag̃ua hapykuéri, ha’e oikuaáma mba’éichapa oikóta Iñe’ẽnguéra rehegua; upéicharõ jepe, oguereko va’ekue peteĩ propósito poriahuverekópe omohu’ã va’erã. Ha’e ohecha va’ekue yma guive mba’éichapa pe ára jeptávo peteĩteĩ umi Itémimbo’e ohayhuetéva ojehechataha peteĩ prueba pohýi eterei rupi. Ijepy’apy pohýi Getsemaníme, Ijovakepyre ha Ijykére ñemosãingopyre, ha’éta chupekuéra peteĩ prueba hasyetereíva. Ndajeupe rire ojejapo va’ekue peteĩ prueba mboyve, heta umi omýiva añoite motivo ijeheguíva reheve oñembojoajúta kuri hendivekuéra. Ijára oñekondenárõ guare pe óga huísiogua ryepýpe; pe aty guasu omotenondéva’ekue chupe irréiramo osapukái vai ha oñembohory hese; pe aty oñembohoryva osapukái ramo, ‘Pemosãingo chupe kurusúre!’—ha oñembyai ramo umi mba’e oha’arõva ko yvy arigua rehegua, ko’ã ohekáva ijeheguánte, ohejáramo iñe’ẽme’ẽ Jesús rehe, omoĩta va’erãmo’ã umi temimbo’ére peteĩ ñembyasy iróva ha py’a pohýi etereíva, oñembojoapýva pe mbyasy ha ñeñandu vai orekóvape umi hi’ãitéva oñehundígui. Pe aravópe pytũmbýpe, techapyrã umi ojere va’ekue chugui ikatúne kuri ogueraha ambuépe hendivekuéra. Ha Jesús omoñepyrũ ko apañuãi guasu peteĩ árape gueteri Ijehegui oĩ rupi ikatu hag̃uáicha omombarete umi hapykuéri oho añetéva jerovia.”

“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

“Ñandeporiahurerekóva Redentor, oikuaávo porãmba pe ñehundi oha’arõva chupe, py’a porãme ombohape porã va’ekue tape umi temimbo’épe g̃uarã, ombosako’i chupekuéra ijehasa asy guasuvévarã, ha omombarete chupekuéra pe prueba pahápe g̃uarã!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test, Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God? What is the light that proceeds from the throne of God?

Pe léi dominical ha’e pe prueba paha ojehechauka haguépe pe carácter. Pe prueba paha mboyve, Cristo, araka’eve ndojepokuaáiva, oheja peteĩ prueba rupive ojedecidíta hag̃ua Itavayguakuéra destino eterno. Ha’e peteĩ prueba ohasava’erã hikuái oñemboty hag̃ua hese kuéra, ha oñemboty mboyve iprobación pe léi dominicalpe. Ha’e peteĩ prueba profética ombosako’íva umi virgen arandúpe “itenta de prueba yvateguetévarã, ha omombaretéva chupekuéra pe prueba pahápe guarã!” Pe prueba paha ha’e itenta de prueba yvateguete, ha upe tiempo de prueba-pe, umi virgen arandú “oguatáta pe tesape osẽva Tupã trónogui reheve”. Mba’épa upe oĩva pe proceso de prueba ryepýpe, ojehechaukáva “mymba ra’anga ñemoheñóiramoguáicha”, ombosako’íva umi virgen arandúpe pe tenta de prueba yvateguetévarã ha ohejáva chupekuéra oguata hag̃ua pe tesape osẽva Tupã trónogui reheve? Mba’épa pe tesape osẽva Tupã trónogui?

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Ha oipeʼa rire pe séllo porundyha, oiko kirirĩ yvágape media óra rupi. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñemeʼẽ siete trompéta. Ha ambue ánhel ou ha oñemboʼy altar renondépe, oguerekóvo peteĩ incensário óroguigua; ha oñemeʼẽ chupe heta insiénso, hag̃ua omeʼẽ hag̃ua opa umi marangatúpe ñemboʼe reheve pe altar óroguigua oĩva tróno renondépe. Ha pe tatatĩ osẽva pe insiénsogui, umi marangatúpe ñemboʼe reheve, ojupi Tupã renondépe pe ánhel po guive. Ha pe ánhel ojapyhy pe incensário, ha omyenyhẽ altar tata reheve, ha omombo yvýpe; ha oiko ñeʼẽnguéra, arapupu, ára verá, ha yvyryrýi. Apocalipsis 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Ára pahápe, pe tiempope oñekumplihápe umi diez vírgenes ñeʼẽnga ha oñesellahápe umi cien cuarenta y cuatro mil, pe séptimo sello ojeipeʼa ha upéva ohechauka tata oñemomboha yvýpe umi santo kuéra ñemboʼe ñembohováiramo. Pe tata oñemombo yvýpe pe kumplimiento paha ha perfectope umi diez vírgenes ñeʼẽnga rehegua haʼe pe marandu pyhare mbyte sapukái rehegua, ojehechaukaháicha Espíritu Santo oñehẽramo Exeter camp meeting-pe, ha Espíritu Santo oñehẽramo Pentecostéspe, upépe ojehechaukáva tataicha. Emaña Sister White comentario rehe pe marandu pyhare mbyte sapukái rehegua.

“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

“Umi ojahéiva’ekue pe marandu peteĩha ndaikatúi oñebenefisia pe mokõiha reheve; ni avei ndojebenefisiái pe sapukái pyharepytegua rehe, upéva va’ekue oñembosako’i hag̃ua chupekuéra oike hag̃ua Jesús ndive jerovia rupive pe tupaópe yvagapeguápe, pe lugar santísimo-pe. Ha umi mokõi marandu tenondegua ojeheja hag̃uére, omopytũmbaitéma hikuái iñakãrapu’ã, upévare ndaikatuvéi ohecha tesape pe mbohapyha ángel marandúpe, ohechaukáva tape pe lugar santísimo-pe. Ahecha va’ekue, umi hudío kuéra ojuka haguéicha Jesúspe kurusu ári, upéicha avei umi tupao héravante okurusifika ko’ã marandu; upévare ndoikuaái mba’éichapa ojeike pe lugar santísimo-pe, ha ndaikatúi oñebenefisia Jesús ñemongu’e rupive upépe. Umi hudío kuéraicha, omoĩva’ekue iñekuave’ẽ inútil, ha’ekuéra avei oikuave’ẽ iñembo’e inútil pe kotýpe Jesús ohejámava; ha Satanás, ovy’áva pe ñembotavýre, oguereko peteĩ teko jeroviagua, ha omoakãrapu’ã ko’ã kristiáno he’íva ijehe ojapóha jerovia hag̃ua oho hendápe, omba’apo hag̃ua ipokatu reheve, techaukaha reheve ha mba’e hechapyrã japu reheve, oñapytĩ hag̃ua chupekuéra iñuhãme.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Millerita rembiasakuepe, pe marandu pyhare mbytegua sapy’a “omoĩva’ekue chupekuéra oñembosako’i hag̃ua oike hag̃ua Jesús ndive jerovia rupi pe tenda imarangatuvévape pe santuario yvagapeguápe.” Pe marandu pyhare mbytegua ko’ág̃a oñemboguata ha oñembyasýiva avei oñehechauka mymba ra’anga ñemoheñói jehechapyramo. Mokõivéva hína pe prueba ogueraháva gracia ñembotýpe, upépe ojehechauka hag̃ua carácter. Umi Millerita oike rire pe Tenda Imarangatuvévape jerovia rupi, ha’ekuéra jerovia ojehecha jey va’ekue. Umi cien cuarenta y cuatro mil jerovia ojehecháta pe léi domingope, ha katu oñepromete chupekuéra oĩtaha hag̃ua tekorosãme, oguatátagui hikuái “pe tesape osẽva” pe séptimo sello-gui, upe ojepe’a va’ekue oñepyrũrõ guare oñeikũmby pe marandu pyhare mbytegua julio ary 2023-pe.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry arrived, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Pe marandu ojeipe’áva’ekue upe jave oñemopyenda “línea ári línea”, ha upéva hína pe tape porãite oipurúva pe ama paháva. Pe ama paháva oñepyrũ omimbi mbeguekatu ary 2001-pe, ha oñepyrũ pe prueba paha Adventismo rehegua. Julio ary 2023-pe oñepyrũ pe periodo paha pe proceso de prueba-pe, opaháta pe léi dominical-pe, oguahẽvo pe marandu sapukái pyhare mbytegua rehegua, ha upéva avei hína pe ama paháva, ha avei pe mba’ekuaa ñembohetave ojejapóva oñemboguejýramo pe séllo pokõiha, ha avei pe jeipe’a umi siete trueno rehegua, avei pe Jesucristo Revelación. Opaite umi línea ohechaukáva peteĩ jeipe’a tesakã profética rehegua ojehechauka oñeipe’a hag̃ua pe tembiasakue kañymby Daniel capítulo once versículo cuarenta-pe.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Upe tembiasakue kañymbyetépe ojehechauka pe línea oguerekóva Constitución rembiaporã techaukaha guasu mbohapýva. Upéva hína pe línea iglesia ha estado oñondiveju jave omoheñói hag̃ua pe ta’anga mymbaguasu rehegua. Oguereko peteĩ línea profética oñe’ẽva Tetã peteĩ reko Amérikagua mburuvichakuéra rehe, ha’ekuéra ohechaukáva umi mba’e oguatáva ñorairõ política-kuéra oikóva pe yvy-mymbaguasu ratĩ republicano rembiasápe. Upe línea oike avei ipype umi tembiasakue ojoja mokõivéva partido político tuichavéva Tetã peteĩ reko Amérikagua rehegua. Upe línea ojoajúmaite pe Protestantismo apóstata ratĩ rehe ivevúiva iñepyrũmby guive ary 1844-pe, pe ára pehuvo oñemomba’e pe gobierno civil jehechakuaa ári pe léi domingo-pe.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Pe tembiaporã maranduhára protestantísmo apóstata rehegua oike avei pe testimonio Dinastía Hasmonea rehegua, ha’éva peteĩ símbolo protestantísmo apóstata rehegua. Pe tapykue ári pe línea pe hatĩ protestantísmo apóstata rehegua, oĩ avei pe línea pe iglesia Adventista del Séptimo Día Laodicea rehegua. Pe línea Adventismo Laodicea-gui osẽ pe línea umi ciento cuarenta y cuatro mil rehegua. Upe tembiasakue ñemiguáva oguereko avei pe línea Islam pe tercer ay rehegua. Rusia oguereko peteĩ línea, Naciones Unidas oguereko peteĩ línea, ha katuete, pe poder papal oguereko peteĩ línea avei.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Oĩramo peteĩ temimbo’e profesía rehegua oñeme’ẽmbaitéva Bereaguaicha oikovéva ára pahápe, oñemongarúta umi línea ojehechakuaáva versíkulo cuarenta rembiasakue kañymbype. Pe temimbo’e profesía rehegua oipe’áta pe lívro ánhel po guive ha ho’úta. Ha upéi, og̃uahẽ vove pe prueba paha pe léi domingo rehegua, ndaha’éi añónte oikũmbýta pe marandu pyhare mbyte sapukái rehegua ojepe’ava’ekue, ha katu oikũmba porãite hag̃uáicha mba’éichapa oñemoheñói va’ekue pe mymba ra’ãnga Estados Unidos-pe.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Pe mokõiha séllo rireguá tesape osẽ guapyháguio, ha umi pa virgen ñemohaʼãnga contexto-pe haʼe hína pyhare mbyte sapukái marandu. Pe pyhare mbyte sapukái marandu hína upe ombosakoʼíva umi virgen iñarandúvape pe ára-pe, yma guare jejopy vai ojejapojey jave.

“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

“Ñañe’ẽ hag̃ua ñande rembiasakue ohasávare, ajuhu rire opaite tape ñemotenonde reheve pe tenda peve jahupytýva ko’ág̃a, ikatu ha’e: ¡Tomimbipa Tupã! Ahechávo mba’épa Tupã ojapo, añemondýi hag̃uaicha chepy’aroryete, ha aguereko jerovia Cristo rehe mburuvicha ramo. Ndajarekói mba’eve ñandemongyhyjéva tenonderãrã, ndaha’éiramo ñanderesarái pe tape rehe Ñandejára ñanemoakãrapu’ã hague, ha Hembiapokue ñande rembiasakue ohasávape.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July, 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Ñandejára ogueraha hína Itavayguakuérape pe jehechaporã ha jehecha’asy rapepe oñepyrũ vaekuépe julio ary 2023-pe. Ijeguerojera oike avei pe Ñe’ẽ Maranduhára jepe’ápe, ojoajúvo pe tembiasakue kañymby rehe verso cuarenta-pe. Upe tembiasakue ohechauka mba’éichapa oñemoheñói pe mymba ra’anga Estados Unidos-pe, ha, añetehápe, heta mba’e hetave pe añoite paha ára rembiasakue pehẽngue-gui. Ñañemoĩ vove pe jehecha’asy pahaite ojeguapývape pe ley dominical jave, umi jejopy vai yma guaréva oñepyrũvo jevy hag̃ua, “ndajajapói mba’eve ñanemongyhyjéva tenonderãrã rehe, ndaha’éiramo ñanderesarái haguére mba’éichapa Ñandejára ñanemboguata, ha Iporombo’e ñane rembiasakue yma guarépe.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Pe léi domingope, “tembiasakue yma guare” oñembojeýta pe períodope oñemoheñóihápe pe mymba ra’ãnga Estados Unidos-pe. Pe León Judá ñemoñaregua oipe’a pe marandu paha ha ogueraha Itavayguápe pe tembiasakue ñemiháme, versículo cuarenta-pe. Upépe ombo’e Itavayguápe ani hag̃ua oikuaa hag̃uánte Iñe’ẽ maranduhára, ha avei pe privilegio ha tembiapo orekóva oguahẽ hag̃ua peteĩ jeikove hag̃uaicha oĩ hag̃ua umi Itavayguakuéra apytépe, ha’éva’erãva’ekue Hembiporurãkuéra pe apañuãi paha jave.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Peteĩva umi mba’e rechaukaha maranduhára rehegua umi tapichakuéra rehegua ha’e kóva: oikuaa mba’éichapa oguata va’erã pe tesape osẽva guapyha guasúgui. Upéva pe tesape ha’e pe tembiasakue ñemigua versíkulo cuarenta pegua, omombe’úva mba’e michĩmíva peve umi dinámica religiosa, política, social ha económica oĩva pype oñemopu’ã hag̃ua pe mymba ra’ãnga Estados Unidos-pe. Pe tesape ojehechakuaáva ko tembiasakue marangatu rehegua ári oñemoheñói pe aplicación rupive línea ári línea, ko’ápe michĩmi ha upépe michĩmi, ha ha’e pe tesape omombe’úva pe tembiasakue umi jejopy vai yma guaréva oñepyrũ jey vove.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Umi oikũmbyva pe ñemoarandu hetaveha ha’e umi arandúva, ha pe ñemoarandu hetaveha oĩ pe ta’anga mymba ñarõgua rehegua ñemoheñóipe; ha umi arandúva oikũmbýta pe tembiasakue pe ta’anga mymba ñarõgua rehegua ñemoheñói ko yvy ári mba’éichapa oikóta, upe tembiasakue oguahẽ mboyve. Jesús, Alfa ha Omega ramo, tapiaite ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Iporã jahechakuaa hag̃ua pe pasáhe Sister White ohechaukahápe Ñandejára retãyguakuéra oguatataha tesapépe osẽva guapyha guasúguiha ha’eha pe ñemohu’ã pe peteĩha kapítulope Testimonies, volumen nueve-pe. Pe kapítulo oñepyrũ kuatiarogue once-pe, upévare pe kapítulo oñepyrũ nueve-once-pe ha opa omombe’úvo pe léi dominical. Omombe’u pe ára pe mymba ra’anga oñemoheñóihápe ha pe cien cuarenta y cuatro mil ojehechauka hag̃ua, ha katu upéva añónte ojehecha peichaháicha reguerekóramo pe jerovia rehecha hag̃ua upe kapítulo upéicha.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Oĩgui hag̃ua pe primera pehẽ volúmen poapyha rehegua, oñepyrũ upe jehechakuaa reheve, ha oipuru pe título, Mburuvicha Guasu Júvo hag̃ua. Hesakã porã ojehechaukaha ndaha’éi Cristo Jeju Mokõihápe añónte rehegua, síno avei umi diez virgen-kuéra ñemoha’ãngáre, pe pehẽngue réra upéi ningo ohenói Pablo ñe’ẽ.

“Section 1—For the Coming of the King

“Pehẽngue 1—Mburuvicha Guasu ou hag̃uarã”

“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

“‘Sa’i michĩmi, ha pe oútava oúta, ha ndoaremo’ãi.’ Hebreos 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Ko’ã mokõi ñe’ẽjoaju oúva upe rire ojeheja okápe, ha katu oipytyvõ pe tesape oĩvape pe pasáhepe.

For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

Mbykymi sapy’aitépe gueteri, ha pe ou va’erã outa, ha ndopyta mo’ãi. Ko’ág̃a pe hekojojáva oikovéta jerovia rupive; ha oĩramo avave ojere jeýva tapykuévo, che ánga ndovy’amo’ãi hese. Péro ore ndaha’éi umi ojere jeýva oñehundi hag̃ua; ore katu umi ogueroviáva, oñesalva hag̃uáicha pe ánga. Hebreos 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Pablo oñe’ẽkuri Habacuc rehe, upépe umi virgen ijeroviaha ha iñarandúva oñembojojaha umi oĩva ndive, Pablo he’iháicha, “oñemoambue hag̃ua perdición peve”. Habacuc he’i kóicha:

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Péina, ipy’a oñemomba’eguasúva ndaha’éi hekojoja ipype; ha pe ijojáva oikovéta ijerovia rupi. Habacuc 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Habacuc pe arekue oha’arõha hína umi pa virgen rehegua oha’arõha, ha pe capítulo oñe’ẽva Mburuvicha oútavagui, ojoajúvo Pablo ñe’ẽme Hebreos guive, ohechauka ko capítulo ñembyaty ha jeporu perfecto oñembotýha pe períodope oñemboselláva cien cuarenta y cuatro mil. Upéva pe período oñepyrũva’ekue 11 jasyporundy 2001-pe ha opa pe léi domingo-pe, ha’éva Adventismo Laodicense pe apañuãi paha, ha pe parábola umi diez virgen reheguape ha’e pe tekopy ojehechaukáva pe léi domingo-pe. Umi párrafo paha pe capítulo-pe oñe’ẽ pe léi domingo rehe, ha pe capítulo oñepyrũ oñe’ẽvo 11 jasyporundy 2001 rehe.

“The Last Crisis

“Pe Paha Ipahápegua Krísis”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

“Jaiko ipaha ára paha. Umi techaukaha ára rehegua pya’eterei ojehupytyva’ekue oikuaauka Cristo jeju hi’aguĩmaha. Ko’ã ára jaikohápe ningo imarangatu ha tuichaiterei mba’e. Tupã Espíritu mbeguekatúpe, ha katu añetépe, ojeipe’aitemi hína yvy ári guive. Umi mba’asy guasu ha huísio kuéra o’a hína voi Tupã gracia ñemomba’eguasu’ỹhakuéra ári. Umi ñehundi yvy rupi ha yguasu rupi, tekove aty guasu reko py’a guapy’ỹ, ñorairõ kyhyje marandu, opa ko’ãva niko techaukaha vaiete. Ohechauka hikuái umi mba’e oúvatava tuichaitereíva hi’aguĩmaha.”

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

“Umi mba’e vai rehegua ombojoajúma hína ipoderkuéra ha ombyaty. Oñemombarete hikuái pe apañuãi guasu paha rehehápe g̃uarã. Koʼẽrõite oiko hag̃ua ñane múndope tuicha ñemoambue, ha umi ñemonguʼe paha pyaʼeetereíta.”

“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

“Ko yvy ape ári mba’e reko ohechauka ñande ári og̃uahẽmaha ára hasy ha py’atarováva. Kuarahyresẽgua kuatiakuéra henyhẽ umi techaukaha ohechaukávagui peteĩ ñorairõ vaietereíva hi’aguĩmbaitévape. Jepe’a guasu kyhyjepyrã oiko jepi. Mba’apohára ñorairõ ha tembiapo ñembotove jepivegua hína. Monda ha jejuka ojejapo opa hendáicha. Kuimba’e kuña demóniokuéra ojapyhýva oipe’a tekove kuimba’e, kuña ha mitã michĩnguégui. Yvyporakuéra oñembotavyma teko aña rehe, ha opaichagua mba’e vai ipu’aka.”

“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

Pe enemigo ojapo vaekue joja oñembyaivai hag̃ua ha omyenyhẽ hag̃ua yvypóra kuéra korasõ tekopotĩ’ỹ rehehápe jehupytyrã ijeheguarã añónte. “Joja opyta mombyry: añetegua ho’a tape rehe, ha tekojoja ndaikatúi oike.” Isaías 59:14. Umi táva guasúpe oĩ heta aty oikóva mboriahúpe ha ñembyasýpe, hi’aguĩeterei tembi’u, óga ha ao’ỹgui; ha umi táva guasúpe voi oĩ avei umi oguerekóva hetave ikorasõ oipotávagui, oikóva tekoporãmbápe, ombohasáva ipláta óga porãiterei oñemohendapyrépe, ñemonde ha jeguaka rehe, térã ivaivéva gueteri, hete rembiapoukapy vai ñembovy’ápe, káña, petỹ ha ambue mba’e ombyaietéva apytu’ũ mbarete, omoakãvai akã, ha omongy’a ánga. Umi sapukái yvypóra iñembyahýiva rehegua ohupyty hína Tupã renondépe, aja katu opaichagua jejopy ha jepe’apy rupive yvypóra kuéra ombyaty hína virueta tuichaitereíva.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Peteĩ jey, aime jave táva Nueva York-pe, pyharekue añehenói ahecha hag̃ua óga tuichakuéra ojepu’ãva piso ári piso peve, yvága gotyo. Ko’ã óga oñemboaje hag̃ua ndohapýimo’ãiha tata, ha oñemopu’ã hikuái ombojeguasu hag̃ua ijára ha umi omopu’ãvape. Yvateve ha yvateveve ko’ã óga ojepu’ã ohóvo, ha ipypekuéra ojeporu umi mba’e iporãvéva ha hepyetereíva. Umi oguerekóva ko’ã óga ndoporandúi ijupekuéra: ‘Mba’éicha piko ikatúta iporãvévaicha ñamomba’eguasu Tupãme?’ Ñandejára ndoikói kuri ipensamientópekuéra.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Che apensa: ‘¡Ajépa umi oinvertíva hína upéicha hembiporupyre ikatúne ohecha haperã Ñandejára ohechaháicha! Ombyaty hína hikuái tuichaiterei ha porãite óga, ha mba’eichaite pe iñakãguapy ha ijejapopyre tavyeterei Mburuvicha Arapýpe guasúpe resa renondépe. Ndoikuaasei hikuái opa ikatu hag̃uáicha py’a ha apytu’ũ reheve mba’éichapa omomba’eguasúta Ñandejárape. Operde hikuái hechágui ko mba’e, yvypóra rembiaporã peteĩha.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Ojepu’ã aja ko’ã óga yvate guasúva, ijára kuéra ovy’a va’ekue peteĩ ñembotuicha jejapysaka’ỹ reheve, oñemomba’eguasúvo umi viru oguerekóva hikuái ikatu hag̃uáicha oiporu oñembovy’a hag̃ua ijehe, ha omokyre’ỹ hag̃ua iñirũnguéra mba’e’yvypóra rehegua akãraku. Heta pe viru ha’ekuéra ombohapéva péicha ou va’ekue jejopy vai rupi, mboriahúpe oñembohasa asývo. Hesarái hikuái yvágape oñeñongatuha peteĩ kuatiañe’ẽ peteĩteĩva opaite ñemuha ha ñemurã rehegua; opaite ñemuharã ndojapóiva hekoitépe, opaite tembiapo japu rehegua, upépe ojehai. Hi’aguĩma pe ára, yvypóra kuéra ijapu ha iñemongarai reheve oguahẽtaha peteĩ tendápe Ñandejára ndopermitimo’ãvéimava chupekuéra ohasa, ha oikuaáta hikuái peteĩ límite oĩha Jehová ipasiénsia rehe.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Pe ojechaukáva che renondépe upéi ha’e va’ekue peteĩ tata rendy ñemondýi. Kuimba’ekuéra oma’ẽ umi óga yvate ha oje’eva’erã ndohapýimo’ãiha rehe ha he’i: ‘Ko’ãva oĩ porãite ha ndaikatúi ojeporu tata hese.’ Ha umi óga ohundi tata rupi ku alquitrán guáicha ramoite. Umi máquina ojeporúva oñembogue hag̃ua tata ndaikatúi mba’eve ojapo omboyke hag̃ua pe ñehundi. Umi tata mboguehára ndaikatúi omba’apo umi máquina rehe.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Che ambo’euka chéve, Ñandejára ára oguahẽ vove, ndaipóri ramo mba’eveichagua ñemoambue umi yvypóra py’apy guasúvape, jejaposeha ha jeroviarei orekóvape, kuimba’ekuéra ohechakuaáta pe po ipoderóso va’ekue osalva hag̃ua ha ipoderosótaha avei ohundi hag̃ua. Mba’eveichagua pokatu yvy arigua ndaikatúi ojoko Ñandejára po. Ndaipóri mba’eveichagua material ikatúva ojeporu óga ñemopu’ãme oñangareko hag̃ua hesekuéra ani hag̃ua oñehundi, oguahẽ vove pe ára Ñandejára omoĩmava ombou hag̃ua tekombo’e jejopy yvyporakuérape, iñe’ẽléi oheja rei haguére ha ijehupytyrã añónte ohekágui.”

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Ndaha’éi heta, umi mbo’ehára ha tetã remimoĩva apytépe jepe, umi oikũmbyva mba’éichapa oñemoĩ yvy gotyo ko’ã ára pegua tekoaty. Umi oguerekóva poguýpe ñane retã sãmbyhy ndoikuaái mba’éichapa osolusionáta pe apañuãi tekovaikuére, mboriahúre, imboriahuvévare, ha tembiapo vai hetave ohóvare. Ha’ekuéra oñeha’ã reiete omoĩ hag̃ua tembiapo ñemboguata peteĩ ñemoĩmbyrã ipyahuvéva ha ijeroviapyrãvéva ári. Yvypórakuéra ome’ẽrire hetave atención Tupã Ñe’ẽ mbo’e rehe, otopáta peteĩ solución umi apañuãi ombopy’aroryva’ekuépe.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Ñe’ẽ Tupã rehegua omombe’u mba’éichapa oĩ ko yvy Cristo jeju mokõihápe mboyve. Umi kuimba’e ñemonda ha jejopy vai rupive ombyaty heta mba’erepy rehegua, ojehai kóicha: ‘Pembyatypa tesoro umi ára pahápe guarã. Péina ápe, umi tembiapohára pene kokue omono’õ vaekue rembiapo repy, peẽ pejokóva mbotavy rupive, osapukái: ha umi omono’õ vaekue sapukái oike Ñandejára Sabaot apysápe. Peẽ peiko vy’arã yvy ári, ha pejapo pene rembipota rei; pembongaru pene korasõkuéra, ku mymbajuka ára guáicha. Pekondena ha pejuka hekojojávape; ha ha’e ndojokói peẽme.’ Santiago 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Ha máva omoñe’ẽ umi ñe’ẽmondýi ome’ẽva umi techaukaha pya’e oñekumplívagui ko’ã ára rehegua? Mba’e impresión-pa ojapo umi yvypóra yvyráre oñemoĩva rehe? Mba’e ñemoambuepa ojehecha ijehecharamóvape? Ndaipóri ambue mba’e ojehecháva, umi oikova’ekue Noé ára pegua rekoichaite. Oñembyatyite umi mba’apo ha vy’a yvyráre guápe, umi yvypóra y oñehundi mboyvegua ‘ndoikuaái pe diluvio ou peve, ha ogueraha opavavepe.’ Mateo 24:39. Ha’ekuéra oguereko kuri ñemomarandu ouva’ekue yvágagui, ha katu ndojaposéi kuri hendúvo. Ha ko árape avei ko mundo, oñemoĩmbaitéva Tupã ñe’ẽmondýi ñe’ẽgui, pya’e oguata ohóvo ñehundi opave’ỹvape.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

“Ko yvy oĩ ñemyakã ruguápe ñorairõ espíritu reheve. Daniel arandukápe, capítulo peteĩha pa peteĩha, maranduhára ñe’ẽ hasýva, hi’aguĩma ohupyty hag̃ua hembiapo ñemohu’ãite. Pya’e hag̃uáicha ojehuíta umi mba’e vai oje’éva maranduhára ñe’ẽnguérape.”

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

“‘“Péina, Ñandejára omongu'e yvy, omomboriahu ha omoñehundi chupe, ombojere hova yvate gotyo ha omosarambi hi'ári oikóvape kuéra…. Oñembohysýi rupi hikuái léi kuéra rehe, omoambue tembiapoukapy, ha omboja'o pe ñe'ẽme'ẽ opa'ỹva. Upévare pe ñe'ẽvai ho'u pe yvy, ha umi ipype oikóva opyta ñehundipápe…. Opa pe vy'a panderéta kuéra rehegua, opa umi ovy'áva osapukái, opa avei pe mbaraka pu vy'a rehegua.’ Isaías 24:1–8.

“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

“‘¡Mba'easy pe ára! Ñandejára ára og̃uahẽma, ha pe Ipuʼakapavẽgui oútava peteĩ ñehundi ramo…. Pe ñemitỹrã oñembyai itykue guýpe, umi taʼãngarupa opyta nandi ha ojehejarei, umi mbaʼyruguasu oñembyai, pe avati ha ñemitỹkue ipirúgui. Mbaʼéichapa umi mymba osapukái! Umi vaka aty ojepyʼapy, ndorekóigui kapiʼi; ha umi ovecha aty voi oñehundi.’ ‘Pe parral ipiru, ha pe ígo yvyramáta ikangy; pe granada yvyramáta, pe pindo avei, ha pe manzana yvyramáta, ha opaite ñúmegua yvyramáta ipiru: vyʼa opáma yvypóra raʼykuéragui.’ Joel 1:15–18, 12.”

“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

“‘Che py’aroite che py mbytépe; … ndaikatúi akirirĩ, nde, che ánga, rehendu rupi trompéta pu, ñorairõ marandu vai. Oñehenói ñehundipa ári ñehundi; opaite yvy niko oñemondapa.’ Jeremías 4:19, 20.”

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

“‘Ahecha yvy, ha, péina, ndorekói va’ekue peteĩ forma, ha nandi; ha yvága, ha ndorekói mba’eve tesakã. Ahecha yvytykuéra, ha, péina, oryryipa hikuái, ha opa umi cerrokuéra oñemongu’e kangy. Ahecha, ha, péina, ndaipóri avave yvypóra, ha opa umi guyra yvagapegua okañyma. Ahecha, ha, péina, pe tenda iporã ha hi’a porãva oiko peteĩ desiérto, ha opa isiudakuéra oñehundipa.’ Versículos 23–26.”

“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

“‘“¡Mba’éichapa hasy! upe ára tuichaiterei, ndaipóri ambue iporãvéva ha’eichagua: ha’e hína Jacob jehasa asy ára; ha upéicharõ jepe, oñesalváta chugui.” Jeremías 30:7.

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Ndaha’éi opavave ko yvy ape ári oike va’ekue enemigo ykére Tupã rovái. Ndaha’éi opavave oiko hag̃ua iñe’ẽ’ỹva. Oĩ mbovymi jeroviapy rehegua opytáva hag̃ua añetetépe Tupãme; Juan niko ohai: ‘Ko’ápe oĩ umi oñangarekóva Tupã rembiapoukapýre ha Jesús jeroviáre.’ Apocalipsis 14:12. Pya’etéma ñorairõ oñemboguata hatãiterei va’erã umi oservíva Tupãme ha umi ndoservíri chupe apytépe. Pya’etéma opa mba’e ikatúva oñemongu’e oñemongu’éta, umi ndaikatúiva oñemongu’e hag̃ua opyta hag̃ua.”

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“Aña retãre oikovéva Ñandejára tavayguakuéra rekove rehegua ndaikatúi oñemombeʼu hag̃uáicha, yvága mimbipa ha yma guaréicha jehasa asy oñembojoajúvo. Haʼekuéra oguatáta pe tesape osẽva Ñandejára guapyha guasúgui. Umi ánhel rupive oĩta tapiaite ñomongeta yvága ha yvy apytépe. Ha Satanás, ivaíva ánhel kuéra omongoraʼýva chupe, ha heʼívo haʼeha Tupã, ojapóta opaichagua milágro, ombotavy hag̃ua, ikatúrõ, umi poravopyre jepe. Ñandejára tavayguakuéra ndojuhumoʼãi hoguerovia hag̃ua hekopete pe milágro apópe, Satanás niko ojapojeyta umi milágro ojejapótava. Ñandejára tavayguakuéra, oñehaʼã ha oñeprobáva, ojuhúta ipokatu pe techaukaha oñeʼẽhague Éxodo 31:12–18-pe. Haʼekuéra oñemoĩvaʼerã pe Ñeʼẽ oikovéva ári: ‘Ojehai vaʼekue.’ Kóva añoite hína pe pyenda ikatuhápe oñemboʼy hatã ha jerovia hag̃uáicha. Umi ombojaʼóvaʼekue iñeʼẽmeʼẽ Tupã ndive, upe árape oĩta Tupãʼỹre ha esperánsaʼỹre. Satanás haʼe peteĩ temimboʼe kyreʼỹ Biblia rehegua. Haʼe oikuaa hiʼára mbykyha, ha opáicharõ oheka ojoko hag̃ua Ñandejára rembiapo ko yvy ári.”

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

“Umi omombaʼéva Tupãme ojehechakuaáta hag̃ua peteĩ mbaʼe ijojahaʼỹvape iñangarekóre pe irundyha mandamiéntore, koʼãva haʼégui pe techaukaha ipokatu hag̃uáicha Tupã ojapo hag̃ua, ha pe testígo heʼíva Hae oguerekoha derecho yvypórare oñemombaʼe ha oñemoĩ hag̃ua henondépe. Umi iñañáva katu ojehechakuaáta iñehaʼã rupi ombogue hag̃ua pe Manduʼarã pe Apoharépe guare ha omombaʼeguasu hag̃ua pe tembiapo guare Roma rehegua. Pe joavy vai apytépe, opa Cristo rapichakuéra oñembojaʼóta mokõi aty guasúpe: umi oñongatúva Tupã rembiapoukapy ha Jesús jerovia, ha umi omombaʼéva pe mymba ha taʼãnga, ha oguerohorýva imárka. Jepe tupao ha tetã oñondivepa ombojoajúta ipokatu hag̃ua ombopokañy opavavépe, ‘michĩva ha guasúva, iplátava ha imboriahúva, isãsóva ha tembiguáiva,’ ogueraha hag̃ua pe mymba márka, upéicharõ jepe Tupã retãyguakuéra ndojapomoʼãi upéva. Apocalipsis 13:16. Pe maranduhára Patmos gua ohecha ‘umi ipuʼakavaʼekue pe mymba ári, ha itaʼãnga ári, ha imárka ári, ha héra papapy ári, oĩva pe yguasu vídrioicha ári, oguerekóva Tupã mbaraka,’ ha opurahéiva Moisés ha pe Ovecha Raʼy purahéi. Apocalipsis 15:2.”

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

“Pruéva ha jehasa asýta oha’arõta Tupã retãygua kuérape. Ñorairõ espíritu omongu’e umi tetãnguéra yvy apýra peteĩ guive pe ambué peve. Ha pe jehasa asy oútavape mbytepe, — peteĩ jehasa asy peichagua ndaipóri va’ekue peteĩ tetã oĩ hague guive, — Tupã retã poravopyre opytáta ndojeguerovái’ỹre. Satanás ha imboaty ndaikatumo’ãi ohundi chupekuéra, umi ánhel imbaretetereíva oñangarekóta rupi hesekuéra.” Testimonios, volúmen 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people”, His “chosen people”, “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Umi cien cuarenta y cuatro mil, ha’éva “Tupã retã ojehechava’ekue ha ojeproba porãva”, Itupã “tetã poravopyre”, “opytáta oñemongu’e’ỹre” vove “oñembohasajevýramo yma guare jejopy vai”. Pe tesape ha’ekuéra “oguatátahápe” hína pe marandu tesape mokõihápa poteĩha ñeñotỹ rehegua, ha’éva pyhare mbyte sapukái, ha’éva pe tesape ohechauka hag̃ua mba’éichapa oñemoheñói mymba ñaña ra’anga.