We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.
Ñañemongeta hína peteĩ parte Isaías visión rehegua, oñepyrũva capítulo siete-pe ha oñemotenondéva capítulo doce paha peve. Jajapo upéva, pórke ary 1850-pe “Ñandejára omyasãi jey ipo mokõiha jey, ombyaty hag̃ua” Itavayguakuéra hembýva. Ñamoĩhína hendápe umi tape rechaukaha 1844 guive 1863 peve. ‘1850’ ha pe mokõiha ñembyaty ha’e peteĩva umi tape rechaukaha apytégui.
Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.
Peteĩ jey Isaías visión oñepyrũ vove capítulo siete pe verso peteĩme, opaite jey peteĩ ñe’ẽjoaju ojoguáva “upe árape” ha’e peteĩ referencia, upéva oñemoĩva’erã capítulo siete pe marco profético oĩmava ryepýpe. Peteĩ clave oñemboja hag̃ua hekopete pe visión ha’e ñantende hag̃ua profecía omba’apoha jey ha ombotuichave hag̃ua principio ári, ha ko tembiapoukapy oĩ en vigencia pe visiónpe.
The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?
Opaichagua marandu profétikova ojehechaukáva Isaías visión-pe, oñepyrũva kapítulo seis guive, ojehechava’erã ko perspectiva guive: “tenonderã ha iñimportantevéva”, Isaías ohechauka peteĩ ánga oñehypýiva 9/11-pe omombe’u hag̃ua pe ama paha og̃uahẽma hague. Upe contexto oñemomarangatúvape, Isaías kapítulo siete ohechauka upe kyhyjeete ojehechaukava’ekue proféta rupive kapítulo seis-pe, oporandúrõ guare, ‘“araka’e peve” tekotevẽtaha ome’ẽ pe marandu 9/11 rehegua peteĩ tupao apóstata-pe oporerekóva “tesa ha katu ndohechaséi, ha apysa ha katu nohenduséi”?
In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.
Pe visiónpe, mburuvicha vai ha itavyva Ahaz ha’e peteĩ símbolo peteĩ Laodiceagua ndohupytýiva pe ñemomarandu “ama pahague” marandu rehegua, oñepresenta haguéicha umi ñangarekoha rupive, ombohováiva pe Ahaz vai ha itavyvape, ojehechaukáva Isaías ha ita’ýra kuéra rupive.
9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.
9/11 og̃uahẽkuri Daniel 11, versíkulo 40 rembiasakue profétikape; upévare, Isaías oñemoĩrõ 9/11-pe, kapítulo 6-pe, oñemoĩ profétikamente Daniel 11, versíkulo 40 ryepýpe; ha iñimportantevéva, oñemoĩ “versíkulo 40 rembiasakue ñemiguápe.” Versíkulo 40 rembiasakue ñemiguáva oñepyrũkuri upe versíkulo oñekumplírõ guare ary 1989-pe, Unión Soviética ho’árõ guare. Ary 1989 guive pe léi dominikál peve, oĩva versíkulo 41-pe, oĩ “versíkulo 40 rembiasakue ñemiguáva,” ojepe’áva sellogui León de la tribu de Judá rupive upe “rembiasakue ñemiguápe” voi. Kóva ohechauka ñande ñehesa’ỹijópe Isaías orepresentaha peteĩ mensahéro ama pahaguegua rehegua 9/11 rire, peteĩ parte pe mensáhe ama pahaguegua rehegua Isaías omoherakuãva ha’eha—Daniel 11, versíkulo 41 guive 45 peve.
Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.
Oĩva profétikamente 9/11-pe, Isaías capítulo diez-pe opresenta peteĩ ñe’ẽñemi pe oikótava upe rire pya’eha voi ha’eha “pe decreto inhústo”, ha’éva pe léi domingo rehegua, ha ojehechauka Daniel once, versículo cuarenta y uno-pe. Isaías ta’anga pe marandu ama pahague rehegua oñemohenda pe “tembiasakue kañymby” ryepýpe, versículo cuarenta — post 9/11 rehegua. Pe cumplimiento versículo cuarenta rehegua ary 1989-pe omoĩ Isaíaspe 1989 rire, 9/11-pe, upépe oñehesa’yijo tatapỹi rupive altar ári guive. Isaías orrepresenta peteĩ mensajéro imarandu oguerekóva Daniel once pegua umi seis versículo pahague.
Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.
Isaías he’i hag̃ua tesakã porã ha’e ha ita’ýra-kuéra oĩha techaukaha ha mba’e hechapyrãrã-rã. Mokõiha capítulo guive, capítulo siete versículo mbohapy-pe, Isaías ha ita’ýra oĩ y osẽha renda pe yvykua yvategua ykére, tape guasu rupive lavandero ñu ndive. Isaías ohechauka hína pe marandu ama pahápe guare rehegua, upéva ha’e oñohẽ haguére omoherakuã hag̃ua capítulo seis-pe, ha oĩ hína mbohapy ta’anga simbóliko ama pahápe guaréva rehegua renondépe, avei ta’ýra Shearjashub ndive. Pe yvykua yvategua y osẽha rape ha’e peteĩ ñe’ẽ yvypóra arandupy rehegua ohechaukáva umi mokõi tubo henyhẽva pe aséite óro rehe, Zacarías omombe’úva ha Hermana White oñe’ẽ hag̃uére heta jey, ohechauka hag̃ua pe marandu ouva pe y osẽha rapégui pe yvykua yvateguágui, pe marandu ama pahápe guarépe.
Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.
Isaías rembyasyha ojoaju Zacarías mokõi tubo rehe, ha Ellen White ñe’ẽmondo ombojoaju Zacarías reheve umi pa’ã tenonderã paary porandu rehegua. Isaías oñemomirĩ yvyku’ípe capítulo seis-pe ohechávo Ñandejára mimbipa. Ha’e omoneĩ ogueraha hag̃ua pe marandu ojehechauka va’ekue versículo mbohapy-pe, pe maranduicha omyesakãva yvy tuichakue Tupã mimbipa reheve. Ha oñemopotĩ peteĩ tatapỹi altar-gui, ha upéi oĩ pe ykua ypýpe ojapóva y pe ykua yvatepegua guive. Capítulo mokõipa poapy-pe Isaías omyesakã pe ama pahague marandu “línea ári línea” ramo, ha versículo mbohapy-pe pe ykua yvatepegua orrepresenta heta línea profecía rehegua.
Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.
Isaías, ohechaukáva peteĩ ánga 9/11-pe, oñembo’ýta vaʼerãnte pe hendápe oguejyhápe pe aséite óro pe yvu yvate guive, upe ánga ojeruréramo añoite pe tape porã ogueraháva Jeremías rape yma guarépe, ha upéva hína Isaías “tape guasu (rape) pe ñu mopotĩhára ykére”, upépe ojejuhu Jeremías “pytuʼu”. Isaías marandu ama pahápegua oñemopyenda ndahaʼéi añoite pe línea umi paʼi rembireko diez rehegua, Zacarías línea mokõi tubo óro rehegua, Jeremías línea rape yma guaréva rehegua, ha Isaías avei oñemboʼy “pe ñu mopotĩhára”pe, upépe pe Marandu Jára Ñeʼẽmegua omopotĩ ha omboguejy hag̃ua Levi raʼykuérape pláta ha óroicha.
It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.
Peteĩ tembiapo profético ndahasýivaite hína ogueru hag̃ua ambue línea kuatiañe’ẽ mbohapyha kapítulo siete-pe. Zacarías rembiapo ñandyry ha umi diez virgen oñembojoaju Jacob eskaléra rehe ha umi mokõi versículo peteĩha Apocalipsis-pe, opaite oguereko rupi tema peteĩcha: pe proceso de comunicación Tupã ha yvypóra apytépe. Jeremías tape yma guare oguereko pe “centinela” ombopu hag̃ua turu, upéva mburuvicha aña ha itavyva Acaz ndohenduséiva. Upe turu ogueru opaite umi turu profecía rehegua, avei umi centinela profético, Isaías “tape guasu” peve, upépe Isaías ha ita’ýra oñembo’y hag̃ua omombe’u peteĩ marandu Laodicea ruvichápe.
Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.
Isaías ha ita'ýra Sear-jasub, he'iséva “peteĩ rembyre ojevýta”, oĩ oñondive ha ha'ekuéra ohechauka pe marandu ama pahápegua ñe'ẽme'ẽ og̃uahẽva'ekue 9/11-pe. Oho hikuái ojojuhu hag̃ua mburuvicha guasu ahẽ Acaz ndive, ha túva ha ta'ýra ramo orrepresenta hikuái peteĩ símbolo alfa ha omega rehegua, pe “línea ári línea” metodología regla ypykuéva. “Línea ári línea” ha'e pe regla ojehechaukava'ekue pe principio “ára/ary” Millerita reheve.
On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.
Árape 11 jasypo 1840-pe oñekumpli peteĩ profesía Islam rehegua, mokõiha ñembyasy guasu Apocalipsis 9-gua, ha oñemoneĩ Millerita-kuéra “ára/ary” principio; upéicha rupi oñemombarete Miller remimo’ã 1843 rehegua, ojejapóva upe ára/ary principio ári. Septiembre 11 jasypo 2001-pe oñekumpli peteĩ profesía Islam rehegua, mbohapyha ñembyasy guasu Apocalipsis 9, 10 ha 11-gua, ha oñemoneĩ alfa (8-11-1840) ha omega (9/11) principio, Apocalipsis 18-gua ánhel mbarete oguejy ramo guare, Nueva York pegua óga guasu-kuéra ho’a jave—péichaite voi Apocalipsis 10-gua ánhel mbarete oguejy va’ekue Árape 11 jasypo 1840-pe, oñekumplírõ guare pe alfa ohechaukáva’ekue pe omega.
Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).
Isaías ha ita’ýra ndaha’éi añónte ohechaukáva pe principio tenondegua “línea ári línea”, ha katu avei ohechauka hikuái pe marandu Elías rehegua, ha upéva ohechauka peteĩ marandu oñemombe’úva peteĩ túva ha ita’ýra kuéra joaju rupive. Pe marandu Elías rehegua, oñemomarandúva pe ára guasu ha kyhyjepyrã Ñandejára ára mboyve, ohechauka peteĩ marandu og̃uahẽva pe juicio ejecutivo Ñandejára rehegua oñepyrũ mboyve. Ñandejára juicio ejecutivo kuéra ohechauka peteĩ ára pukukue ha’éva “pe ára guasu ha kyhyjepyrã Ñandejára rehegua”. Upe ára pukukue oñepyrũ pe léi domingo guive ha oñemotenonde peve umi siete última plaga. Pe ára pukukue oñepyrũ pe léi domingo rehe ha opa umi siete última plaga reheve. Upévare pe marandu Elías rehegua oñemopyenda pe principio alfa ha omega ári, oñembojoajúva pe ñe’ẽmondo hi’ag̃uíva pe gracia ñemboty rehegua ndive. Pe marandu Elías ndive oĩ avei opaichagua línea profética oñemopyendáva Elías rehe, pórke Elías, Jesús he’iháicha, ohechauka Juan el Bautista-pe, ha mokõivéva, Elías ha Juan, Sister White he’iháicha, ohechauka William Miller-pe; ha oñondive, Elías ha Juan el Bautista ohechauka mokõivéva umi cien cuarenta y cuatro mil (Elías), ha pe aty guasu Apocalipsis siete-pe guare (Juan).
Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.
Isaías ha ha ita'ýra oĩ umi tape yma guarépe, ha'éva umi pyenda, ha oguereko hikuái pe aséite órova, ha'ekuéra niko umi kuñataĩ arandúva ohasáva pe ñemopotĩ rupi ojapóva pe fuller, upéva oñembotýva’ekue 22 jasypa, 1844-pe, ohechauka hag̃ua pe léi domingo rehegua. Isaías ha pe hembýva ojevýva, (upéva niko he'ise héra Shear-jashub), orrepresenta pe hembýva “ojevýva” umi tape yma guarépe 9/11-pe. Pe joaju túva ha hembýva rehegua, ha'éva avei pe joaju alfa ha omega, ha'éva avei pe joaju Elías rehegua “umi túvakuéra ha ta'ýra kuéra korasõ” rehegua, ohechauka Túva Miller ha ijoaju peteĩ movimiento hembýva ángel peteĩha rehegua ndive, ha'e hague pe movimiento alfa Filadelfia pegua. Pe movimiento alfa-pe Túva Miller oñemombe'u va'ekue Elías ha Juan el Bautista ramo, Jesús ohechakuaáva pe mensajero ombosako'íva tape pe Mensajero del Pacto-pe g̃uarã. Opa ko'ã ñe'ẽmarandu profético oñembotýva'ekue pe tembiasakue alfa-pe, pe ángel peteĩha ha mokõiha rehegua, oñeha'ãjey pe tembiasakue omega-pe pe ángel mbohapyha rehegua.
There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.
Oĩ heta mba’e añetegua iñimportantevéva Isaías ta’ãngamýi rehegua pe visión-pe, ha ko’ápe ñañemomba’e mante hína Isaías ohechauka porãha hekopete umi añetegua opaichagua omoheñóiva pe ñe’ẽmondo py’aguasu pe ama pahápegua rehegua 9/11-pe. Opa ko’ã línea ñañomongeta ramóva, ha añetehápe heta ambuéva ave, ojejuhu capítulo siete versículo mbohapy-pe.
In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.
Pe versíkulo poapýpe pe añetegua profétika oñemombareteve oñembohéravo rupi pe llave ombojepe’áva “tembiasakue kañymby versíkulo cuarenta-pegua”, ha mba’e hechapyrãitéva, upe llave ojehechauka upe versíkulo mismo-pe, upépe voi ojehechauka mokõivéva profesía ára 2520 ary pukukue ñepyrũ.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.
Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco ary ryepýpe Efraín oñembyaíta, ani hag̃ua tetã ramo. Ha Efraín akã hína Samaria, ha Samaria akã hína Remalías ra'y.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Ndapejeroviáiramo’ã, añetehápe ndapytamo’ãi hatã. Isaías 7:8, 9.
Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.
Isaías ilustrasión pe “ama yvytu pahápegua” rehegua oguereko Moisés “siete veces”, pe profecía sesenta y cinco ary rehegua, versículo ocho-pe, ohechauka hag̃ua pe ñepyrũha mokõive Israel retãnguéra, yvate pegua ha yvy gotyo pegua, isarambipa 2520 ary rehegua. Upe versículope voi oĩ pe llave ombojere hag̃ua mbohapy línea profética Daniel once versículo cuarenta-pe, pe Unión Soviética ho’apa 1989-pe rehegua, oñondive Daniel once versículo diez ndive, ha Isaías ocho versículo ocho ndive. Ko’ã mbohapy línea rupive (Isaías 8:8, Daniel 11:10, 40), pe llave ha’e umi “akãnguéra” versículo ocho ha nueve-peguáva. Umi “akãnguéra” llave ojeporu jave umi mbohapy versículo oñembojojáva rehe, ojepe’a pe okẽ ogueraháva Ucrania Ñorairõ rembiasakue ha pya’e oútava Tercera Guerra Mundial rembiasakuepe. Upe okẽ profética ojepe’a rire, versículo once guive dieciséis peve Daniel once-pe ojehecha upéicharõha historia oñembojojáva versículo cuarenta Daniel once-pe, Unión Soviética ho’apa rire 1989 guive. Pe “versículo cuarenta rembiasakue kañymby” jejora ha’e peteĩ añetegua umi mbovy poravopyre apytépe ojehechakuaáva oñemboty’ỹramoguáicha, ojoajúvo Jesucristo Revelación ñemboty’ỹ rehe, mboyve pe tiempo de gracia oñemboty.
Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.
Isaías capítulo ocho, versículo uno, oñepyrũ pe ñe’ẽ “Hi’arive” reheve, ohechaukáva capítulo ocho oĩha hag̃ua capítulo siete ári. Ndaha’éi añónte pe ñe’ẽ peteĩha “hi’arive”, sino capítulo ocho versículo tres ojoaju capítulo siete versículo tres rehe peteĩ mokõiha testígo ramo, ohechaukáva mokõive capítulo tekotevẽha oñembojoja línea ári línea. Mokõive versículo “mbohapy” omombe’u peteĩva Isaías ra’ykuéragui, hérava mokõivéva oñe’ẽva pe marandu profético rehe oĩva pe tembiasakue ryepýpe. Sear-jasub he’ise “peteĩ hembýva ojevyta”, ha Maher-salal-has-baz he’ise “pya’e hag̃ua pe botínpe”. Sear-jasub oñemombe’u raẽ, upéi Maher-salal-has-baz (ha’éva héra ipukuvéva Biblia-pe). Pe alfa ojehechaukáva “1” rupive michĩve, ha ko kásope jepe oñemombe’u peteĩ “hembýva” ramo; ha pe omega ojehechaukáva “22” rupive tuichave, ha ojehechauka Biblia-pe pe héra tuichavéva rupive, ha upéicha avei oñesimbolisa domingo léi rembiapo pya’e hag̃ua.
The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.
Pe alfa rembýva, ojehechaukáva Shearjashub rehe, oĩ itúva Isaías ndive mbohapyhápe pe versíkulope. Oñondive hikuái hína peteĩ alfa ha peteĩ omega, ha oñembo’y hikuái peteĩ tenda ojejapóva mbohapy ñe’ẽjoaju ijojaha’ỹvagui, oporomandu’áva ama paháre.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Upéi Tupã he’i Isaíaspe: Tere koʼág̃a rejotopa hag̃ua Acaz ndive, nde ha Sear-jasub, nde raʼy, ysyry guasu y ári pe y renda yvategua osẽha pahápe, pe tape ohohápe pe ñu lavandéropegua gotyo. Isaías 7:3.
Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.
Isaías ha’e peteĩ símbolo umi cien cuarenta y cuatro mil rehegua ha, ohechaukávo pe llamado 9/11-pe, Isaías avei ohechauka pe llamado julio 2023-pe. 9/11-pe Isaías ha’e peteĩ laodicense, ojejoguáva Jacob-pe, pe mbya’e’ẽhára, upéva oikótava ogueraha Esaú primogenitura, Adventismo oñemosẽ jave Ñandejára juru-gui; ha 2023-pe Isaías ohechauka Israel-pe, pe ipu’akavéva. Isaías ohechauka peteĩ oikóva opresenta Ñandejára marandu, ha upéi oñemombáy hag̃ua oikuaa hag̃ua ha’eha peteĩ laodicense, ha upéi peteĩ tatapỹi omopotĩ chupe oikove hag̃ua peteĩ filadelfiaguaicha.
“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.
“Isaías oguereko peteĩ visión iporãitereíva Tupã mimbipa rehegua. Haʼe ohecha Tupã pokatu jehechauka, ha, omaña rire Ijeguakaha rehe, ou hendápe peteĩ marandu ohóvo hag̃ua ha ojapo hag̃ua peteĩ tembiapo peteĩchagua. Haʼe oñanduhaite ijehe peteĩ mbaʼerãʼỹva upe tembiapópe g̃uarã. Mbaʼépa ojapo chupe ohecha hag̃ua ijehe peteĩ mbaʼerãʼỹva ramo? ¿Oimoʼãpa ijehe ndaikatuiha upevarã mboyve ohecha hag̃ua Tupã mimbipa?—Nahániri; haʼe oimoʼã ijehe oĩha peteĩ tekojoja rekópe Tupã renondépe; ha katu, pe Señor de los ejércitos mimbipa ojehechauka ramo chupe, ha ohecha ramo Tupã majestad ndaikatúiva oñemombeʼu hag̃ua, heʼi: ‘Che ahundíma; che niko peteĩ kuimbaʼe che rembeʼy kyʼáva, ha aikove peteĩ tavayguakuéra rembiʼtépe, umi rembeʼy kyʼáva apytépe; che resa niko ohecha Mburuvicha Guasupe, pe Señor de los ejércitospe. Upérõ peteĩ serafín oveve che rendápe, ogueru ipópe peteĩ tatapỹi oikovéva, ojagarráva pinza reheve altar ári guive, ha omoĩ che jurúre, ha heʼi: Péina, ko mbaʼe opoko nde rembeʼýre; nde rembiapo vai ojeipeʼáma ndégui, ha nde angaipa oñemopotĩma.’ Kóva hína pe tembiapo tekotevẽva oñemyenyhẽ ñanderehe peteĩteĩ ramo. Ñaikotevẽ pe tatapỹi oikovéva altar ári guive oñemoĩ ñane rembeʼýre. Jaipota ñahendu pe ñeʼẽ oñeñeʼẽva: ‘Nde rembiapo vai ojeipeʼáma ndégui, ha nde angaipa oñemopotĩma’” Review and Herald, 4 de junio de 1889.
How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:
Mboy araka’e Isaías kapítulo seispe ha’e peteĩ símbolo 9/11 guive pe léi dominical peve, ha kapítulo seis ha’e peteĩ ta’anga ohechaukáva 9/11. Kapítulo siete guive nueve peve oikuaauka pe marandu Isaías ome’ẽva’ekue Judá ruvicha kuéra apóstata-pe, ha pe techapyrã oiko hag̃uáva pe sellado ára jave umi cien cuarenta y cuatro mil rehe, umi ka’uve’ẽva Efraín-gua oñepysanga jave. Pe visión peteĩchaguápe Isaías ohai avei:
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Péina ápe ha umi mitã Ñandejára ome'ẽ vaekue chéve oreko hag̃ua techaukaha ha hechapyrã Israel-pe, Ñandejára ipu'akapáva gui, oikóva yvyty Sion-pe. Isaías 8:18.
Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.
Isaías ha ita’ýra-kuéra hína techaukaha umi ñemimby ojejuhúva capítulo siete guive nueve peve ryepýpe. Umi capítulo siete guive nueve peve hína pe punto de referencia opaite pe visión rehegua, opaichagua ñe’ẽme’ẽ “upe árape” térã “upe tiémpope” rehegua. Pe versículo dieciocho ohechauka Isaías ha ita’ýra-kuéra hague techaukaha, ha umi versículo ijerére oĩva pe versículo dieciocho rehe omombe’u pe ára térã pe tiémpo umi techaukaha ojekuaa va’erãha.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
Ha heta apytépe heta oñepysanga va’erãta, ho’a va’erãta, oñembyai va’erãta, oñembotavy hag̃ua ñuhãme, ha ojegueraha va’erãta. Eñapytĩ pe testimónio, emboty hag̃ua pe léi che remimbo’éra apytépe. Ha che arota hag̃ua Ñandejárare, pe omokañýva hova Jacob róga-gui, ha ajesarekóta hese.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.
Pema’ẽ, che ha umi mitã Ñandejára ome’ẽ vaʼekue chéve ore roĩ techaukaha ha mbaʼe hechapyrãrã ramo Israel-pe Ñandejára de los ejércitos-gui, oikóva yvyty Sión-pe. Isaías 8:15–18.
Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.
Umi “oha’arõva Ñandejára rehe” ojehechauka Isaías ha mokõi ita’ýra rupive. Ha’e kuéra hína umi rehe Ñandejára omo’ã va’ekue “hova”, peteĩ mba’e rechaukaha umi opáyva Levítico mokõi pa’ẽjoapy su paráva ñembo’e rembijerure rehegua, julio 2023 rire. Ha’e kuéra opáy ohechakuaa hag̃ua iñe’ẽmombe’u hag̃uáicha oikeva’erã avei pe añetegua Ñandejára oguata hague hesekuéra ojokupytývo ndaha’éi hag̃ua iporã, upéva he’iséva omokañy hague chuguikuéra hova.
To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.
“Ñañapytĩ hag̃ua pe testimonio, omboja hag̃ua pe léi” ha’e pe oñesevahína ojeguataséva umi cien cuarenta y cuatro mil rehe, umi oñembojoavyhápe “heta” ndive. “Heta” ohenói, péro mbovymi añoite ojeporavo. Umi heta oñembojoavy Isaías ha mokõi ita’ýra ndive, ohechaukáva umi mbovymi. Umi “heta” ha’e umi cinco vírgen itavýva, ha ko mba’ére cinco mba’e oiko hesekuéra: “ojepysanga, ho’a, oñembyai, oñemongyhyje, ha ojegueraha.” Oñepysanga hikuái pórke omboyke pe marandu ama paha rehegua.
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.
Ani hag̃ua kunu'ũ ha ñe'ẽ ambue rupive oñe'ẽta ko tavayguakuérape. Ha'e he'i vaekue chupekuéra: Kóva hína pe pytu'u ikatuhápe pemombytu'u pe ikane'õvape; ha kóva hína pe ñembopy'aguapy; upéicharõ jepe, ndaipotáikuri ohendu hikuái. Ha Ñandejára ñe'ẽ oiko chupekuéra hag̃ua tembiapoukapy ári tembiapoukapy, tembiapoukapy ári tembiapoukapy; línea ári línea, línea ári línea; michĩmi ko'ápe, ha michĩmi amo; ikatu hag̃uáicha oho, ha ho'a hapykuépe, ha oñembyai, ha oñeñuhã, ha ojepoko. Isaías 28:11–13.
In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.
Pe tiempo oñembotyha pe capítulo ocho-pe Isaías omombe’u umi iñaña ho’aha, oñembojoajúva Acaz rehe, ha ohechauka avei pe atýpe capítulo veintiocho, versículo trece-pe. Mba’érepa “ho’a” hikuái: omboyke haguére pe ama paha marandu, ha upéva chupekuéra guarã ha’eva’ekue “línea ári línea”, ha oñemombe’u umi oñerrepresentáva “tembe ipochy’ỹva térã ñe’ẽ pyta pyta” reheve. Umi judío oñemoĩva iñakãhatã Pentecostés-pe omoĩ va’ekue umi temimbo’e rehe ka’uha rembiapo, ndaikatúigui ontende pe marandu. Iñakãmekuéra, upéva oñemombe’u kuri “tembe pyta pyta” reheve.
In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.
Pe mbohapyha capítulo siete-pe, Isaías ha’e alfa profético ita’ýra Sear-jasub-pe g̃uarã, ha upéva rire ha’e hína omega itúva rehegua, ha katu avei alfa iñermáno rehegua pe relación-pe. Alpha ha Omega rembihecharãramo, oñembo’y hikuái pe mokõi tubo óro oúva pe santuario yvágagui ojapohápe peteĩ yupa, tape guasu jerére, Jeremías rape yma guarépe, pe ñúme ao líno oñemoambuehápe ky’a guive morotĩ potĩ peve, pe Ñe’ẽmondo Ñe’ẽme’ẽgua omopotĩvo Leví ra’ykuérape, avei Isaías ha Sear-jasub-pe. Oguahẽvo upépe, ohechauka mburuvicha guasu ahẽzpe, heko vai ha itavývape, Moisés rape yma guarépe oĩva Levítico mokõipa seis “siete veces” marandu; ha upéva omopyenda pe mismo versículo-pe peteĩ “akã” ha’eha peteĩ mburuvicha guasu, térã pe mburuvicha guasu réino, térã peteĩ réino táva guasu.
That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.
Upe llave oipe’a Tupã Ñe’ẽ resape, ikatu hag̃uáicha pe Ñorairõ Ucraniapegua oñepyrũ va’ekue 2014-pe ojehecha hag̃ua peteĩ mba’e ramo Biblia marandu hag̃uápe guare rehegua, ojehechaukáva oikoha pe sellado ára jave umi cien cuarenta y cuatro mil rehegua ha Tetã Unidos de América rembiasakue mbohapy presidente paha reheve. Pe ama paha marandu ojehechaukáva Isaías rupive umi capítulo diez ha once-pe, ha omombe’u pe tembiasakue hyepypegua ha okápeguáva Daniel once paha poteĩ versículo paha rehegua. Pe versículo peteĩha, versículo cuarenta, Isaías ohechaukáva umi capítulo seis guive nueve peve, ha upéi umi capítulo diez ha once-pe oñemoĩva’ekue pe marandu ojeipe’a va’ekue 1989-pe, hymba’ẽsyry hyepypegua ha okápeguáva reheve. Opaite umi elemento tuichavéva pe ama paha marandu rehegua ojehechaukáva pe visión-pe.
The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.
Kapítulo pa diez pehẽngue ipahaguéva omombe’u pe tembiasakue maranduhára peteĩchagua umi versíkulo kapítulo once pegua pahaguéva ohechaukaháicha. Kapítulo diez ha’e pe okáguagua ha kapítulo once pe hyepypegua. Pe lívro Apocalipsis-pe, umi siete iglésia ha’e pe hyepypegua ha umi sello ha’e pe okáguagua. Kapítulo diez pe versíkulo pahaguépe, pe pokatu papal omongu’e ipo Jerusalén rehe peteĩ pasáhe oñembojojáva pe pokatu papal oguahẽvo ipahápe avave’ỹ pytyvõ hag̃uáicha versíkulo cuarenta y cinco Daniel once-pe.
As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.
Upéicha gueteri opytáta Nob-pe upe árape; omongu’éta ipo Sión rajy yvyty rehe, Jerusalén cerro rehe. Péina, Ñandejára, Ñandejára de los ejércitos, okytĩmbáta kyra roguénguéra kyhyjépe; umi ijyvate ha ipukúva oñekytĩta yvýre, ha umi oñembotuicháva oñemomichĩta. Ha’e okytĩmbáta ka’aguy ñembojepytu’ũngue kuérape fiérrope, ha Líbano ho’áta peteĩ mbarete guasúgui. Isaías 10:32–34.
The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.
Pe kapítulo diez paha ha’e pe tymba’e ojehecháva yvyporakuéra iprobación paha, ha upépe avei oñemboty Daniel once pehẽngue once.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Ha haʼe omoĩta ipalásio rogakuéra marã’ỹva mokõi yguasu mbytépe, pe yvyty marangatúpe hechapyrãva; upéicharõ jepe og̃uahẽta ipahápe, ha ndaiporimo’ãi avave oipytyvõva ichupe. Ha upe ára-pe Miguel opu’ãta, pe mburuvicha guasu oñembo’yva ne retãygua ñemoñare rehehápe; ha oĩta peteĩ ára ñembyasýgui ha jejopy vai guasu, araka’eve ndojehechái haguéicha oĩ guive peteĩ tetã pe ára peve; ha upe ára-pe ne retãyguakuéra oñemosãsóta, peteĩteĩ ojejuhúva ojehai hag̃uáicha pe kuatiañe’ẽme. Daniel 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Pe kapítulo diez oñepyrũ versíkulo peteĩme pe “dekréto ndahekoporãivape”, umi mba’e Hermana White ombojekuaa hag̃ua pe léi domingo rehegua.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Ái umi oaproukáva apoukapy tekojoja’ỹgua, ha umi ohai vaíva mba’e pohýi omoĩva’ekue. Isaías 10:1.
Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.
Pe kapítulo diez oñepyrũ pe arapokõindy léipe, ojoajúva Daniel kapítulo once, versículo cuarenta y uno ndive, ha opa peteĩ joja Michael opuʼãvo rehe Daniel once, versículo cuarenta y cinco rembiasakuépe.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Oñemopu’ã peteĩ sábado ta’ãnga rehegua, pe ta’ãnga órova oñemopu’ã haguéicha Dura ñuíme. Ha Nabucodonosor, Babilonia ruvicha guasu, omoherakuã haguéicha peteĩ tembiapoukapy opavave noñesũiva ha nomomba’égui ko ta’ãnga ojejukava’erãha, upéicha avei ojejapóta peteĩ marandu oje’éva opavave nomomba’éiva domingo ñemboheko ojekastigataha kárselpe ha jejukápe. Péicha Ñandejára Sábado ojeapyrũmbáva yvýre. Péro Ñandejára he’i kuri: ‘Ái umi omboaje vaívarã umi tembiapoukapy ndaijojaiva, ha ohai pohýiha umi mba’e ha’ekuéra omanda va’ekue’ [Isaías 10:1]. [Sofonías 1:14–18; 2:1–3, citado.]” Manuscript Releases, volumen 14, 91.
In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”
Apocalipsis capítulo once-pegua “tuicha yvyryrýpe”, ohechaukáva pe léi domingo versículo trece-pe, oĩ mbohapy símbolo islam rehegua joaju hag̃uáva pe “yvyryryi” ndive omboryrýiva pe mymba yvy rehegua Apocalipsis capítulo trece-pe, oñeʼẽ jave dragónicha. Isaías capítulo diez-pe, pe léi domingo ojehechauka peteĩ “apoukapy hekojojaʼỹva” ramo, hiʼári oñemoĩhápe peteĩ “ai”. Apocalipsis capítulo once-pe “tuicha yvyryryi” versículo trece guive versículo dieciocho peve, tercer aygua islam ojehechauka irundy símbolo islam rehegua rupive ha pe ñembyai ojapóva Estados Unidos rehe pe léi domingo jave; “Ha upe aravoite oiko peteĩ tuicha yvyryryi,” ha “pe mokõiha ai ohasáma; ha, péina ápe, pe mbohapyha ai ou pyaʼe. Ha pe séptimo ánhel opuʼã iturúpe” “ha umi tetãnguéra ipochy.”
Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.
Pe kapítulo diez ohechauka pe pokatu papal peteĩha cuarenta y uno guive Daniel once-pe, pe versíkulo cuarenta y cinco peve, upe jave pe papado oguahẽ iñapỹime. Pe versíkulo cuarenta ndaha’éi pe narración rehegua pe kapítulo diez-pe, pórke Isaías ohechauka pe versíkulo cuarenta rehegua “tembiasakue kañymby” jave oñepresenta pe yvytu okẽ riregua marandu peteĩ tupao apóstata-pe, ojejoguáva Acaz rehe. Pe kapítulo once rembe’y ohechauka avei pe jepe’a pe pokatu papal-gui upe tembiasakue peteĩchape.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.
Ha Jehová ohundipáta pe mar Eguiptogua juru; ha ipytu mbarete reheve omongu’éta ipo ysyry ári, ha oinupãta chupe umi siete ysyryme, ha ojapóta tapicha kuéra ohasa hag̃ua py reheve. Ha oĩta peteĩ tape guasu hembývape guarã, itavayguakuéra rembyrévape, opytátavape Asiriágui; Israel-pe guarérõ guareicha upe árape osẽ ramo guare Egipto retãgui. Isaías 11:15, 16.
Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.
Isaías kapítulo diez ha’e pe okapeguáva, ha kapítulo once ha’e pe hyepypegua peteĩchagua tembiasakue rehegua. Pe okapeguáva ha pe hyepypegua ojoja hag̃ua heta Ñandejára Ñe’ẽme, ha ko’ã mokõi kapítulo ojoguáva ohechauka mbohapyha ánhel ñe’ẽmondo, Isaías rupive oñerrepresentaháicha. Mbohapyha ánhel ñe’ẽmondo oñemombykypyre heta hendáicha inspiración rupive, ha peteĩ ñemboja’o iporãitereíva ko mbohapyha ánhel ñe’ẽmondo rehegua ha’e kóva: ohechauka umi mba’e oikóva ára de gracia ñemboty ndive ojoajúva, ha avei omomba’e guasu tekotevẽha ñembosako’i hag̃ua peteĩteĩ avakuéra rekove. Isaías diez-pe oĩ umi mba’e oikóva, ha kapítulo once-pe pe ñembosako’i.
“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.
“Umi mba’e oĩva joaju hag̃uáicha pe gracia ñemboty rehe ha pe tembiapo ñembosako’i rehegua pe jepy’apy ára peguarã, ojehechauka porã hesakã hag̃uáicha. Ha heta tapicha ndoikuaavéima ko’ã añetegua iñimportantetereíva peteĩ mba’eveichagua ndoguerekói hag̃uáicha jeikuaa, ku araka’eve ndojehechaukaiva’ekuéicha chupekuéra. Satanás oma’ẽ hag̃uáicha oipe’a hag̃ua opaichagua impresión ikatúva ojapo chupekuéra iñarandu hag̃ua salvación peve, ha pe jepy’apy ára og̃uahẽvo ojuhúta chupekuéra noñembosako’íri hag̃uáicha.”
“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.
“Ñandejára omondo vove yvypórape ñe’ẽmondo iñimportantetereíva, ojehechaukáva marã’ỹ’ỹ marangatu kuéra oguevévo yvága mbytépe ha omomarandúvo, Ha’e ojerure opa tapicha oguerekóva kuaapy ha akã porã omoirũ hag̃ua pe marandu. Umi huísio ñemondýiva oñe’ẽva mymba ha ta’ãngáre ñemomba’eguasu rehe (Revelation 14:9–11), omyakãva’erã opavavépe oikuaase porã hag̃ua marandu hag̃uáicha profesía kuérape, oikuaa hag̃ua mba’épa pe mymba marca, ha mba’éichapa ikatu ani oguereko upéva. Ha hetaiterei tapicha omboty iñapysã ani hag̃ua ohendu pe añetegua ha oñemoĩ mombe’ugua’u gotyo. Apóstol Pablo he’i, oma’ẽvo ára pahápe: ‘Oúta ára ndojeropu’akamo’ãiha pe doctrina hesãivare.’ 2 Timothy 4:3. Upéva ára oguahẽmaite. Umi aty guasu ndoipotái pe añetegua Bíblica, pórke omokangy umi mba’e oipotáva pe korasõ angaipáva ha ko yvy rehe ohayhúva; ha Satanás ome’ẽ umi ñembotavy ha’ekuéra ohayhúva.”
“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.
“Ha Tupã oguerekóta peteĩ tavayguakuéra ko yvy ape ári omoĩ hag̃ua la Biblia, ha la Biblia añoite, opa doctrina patrón-rõ ha opa reforma pyenda-rõ. Umi kuimba’e arandúva remiandu, ciencia-gui osẽva ñeha’ãmby, umi jerovia’ẽ térã umi consejo eclesiástico rembiapoukapy, heta ha ojoavyháicha umi tupao orepresentáva hikuái, hetaveháicha oĩva ñe’ẽ—ni peteĩva ni maymáva ko’ãva apytégui ndova’erãi ojehecha prueba-rõ peteĩ mba’eve rehe térã peteĩ mba’eve rehehápe oimeraẽ punto jerovia rehegua. Ojeasepta mboyve oimeraẽ doctrina térã tembiapoukapy, ñande jajerureva’erã hesegua peteĩ “Péicha he’i Ñandejára” hesakã porãva.”
“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.
“Satana tapia meme oha’ã ogueraha hag̃ua atención yvypórape Tupã rendaguépe. Ha’e omotenonde tavayguápe oma’ẽ hag̃ua obispo-kuérape, pastor-kuérape, ha teología mbo’ehára-kuérape, ogiaha ramo guáicha, hekovie oheka hag̃ua hikuái Ñandejára Ñe’ẽryru kuatiañe’ẽme oikuaa hag̃ua ijehegui hembiaporã. Upéi, oisãmbyhy rupi ko’ã mburuvicha akãnguérape, ikatu oguereko ipoguýpe hetaite tavayguápe hembipota he’iháicha.” The Great Controversy, 594, 595.
We will continue this study in the next article.
Ñamoguata ko estudio reheve pe artíkulo oúvape.