We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Mboyve tembiapokue pahápe ñamohu’ã peteĩ ñeñandu ndojejapopáivape Abram ha Pablo marandu hag̃uáre, ha umi ñe’ẽ jo’a jo’ápe oguenohẽ peteĩ 430 ary pukukue, ojapóva 30 ary ha upéi 400 ary. Aiméne oĩ oĩva upépe, teología ryepýpe, ikatúva ohecha umi 30 aryramo peteĩ periodo oúva 400 ary rire; hákatu, jepiveguáicha oñeñe’ẽ jave hese, umi treinta ary oñemoĩ pe periodo ñepyrũme. ¿Ha’épa 400 upéi 30, térã 30 upéi 400? Ha’e treinta upéi cuatrocientos, heta testígo rupi, omopyendáva peteĩ periodo treinta ary pukúva, ojoajúva ha ojehupytýva hapykuéri peteĩ mokõiha periodo profético rehe.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

José oreko vaʼekue mbohapy pa ary oñepyrũrõ guare oservi hag̃ua Faraón-pe Génesis 41:46-pe. Upérõ oñepyrũ kuri poapy ary heta mbaʼereko rehegua, ha upéi ou poapy ary ñembyahýi rehegua. José, Cristo rehegua taʼanga ramo, oguerekóramo mbohapy pa ary, upéi ojehu mokõi periodo 2520 ára pukukue. Cristo oguerekórõ guare mbohapy pa ary, upéi ou mokõi periodo 1260 ára pukukue, ha mokõivéva oñondivepa omyatyrõ 2520; ha upéva katu oñembojoaju poapy jey mokõi rréino ári.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

David oguereko vaʼekue treinta áño oiko hag̃ua rréi ramo, ha ogoverna cuarenta áño, heʼiháicha 2 Samuel 5:4-pe. David ohechauka Cristo-pe, ha Cristo oguerekórõ guare treinta áño, oñemongarai, ha upéi Ñandejára Espíritu rupive oguerahaha desiértope cuarenta ára pukukue; ha upéi, Ijapysévo jeikove jey, pe oñemongarai vaʼekue ohechauka haguéicha, opyta ha omboʼe umi temimboʼépe hetepy guive cuarenta ára pukukue. Kurusúre, Jerusalén ñehundi oñembotapykue poriahuvereko rupi cuarenta áño, ojoajúvo umi cuarenta áño omanóva desiértope iñepyrũrãme hekove joaju rembiasápe.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezequiel oguereko vaʼekue mbohapypa ary oñehenóirõ guare chupe proféta hag̃ua Ezequiel 1:1-pe. Koʼág̃a ndahaʼéi ahesapeʼáta hag̃ua pe ára pukukue oúva Ezequiel rembiapo mbohapypa ary rire, ha katu amoinge hag̃ua peteĩ mbykymi AI-mombyky umi mbaʼe añeteguáva oñemopyendáva rehe, mbaʼeichaitépa ipuku vaʼekue hembiapo. “Ezequiel marandu hag̃ua profecía kuéra haʼe hína umi ojehechauka porãve hag̃ua arange rehegua Antiguo Testamento-pe, 13 ára peteĩteĩva oñemeʼẽva opaite kuatiañeʼẽ ryepýpe. Koʼãva maymáva oñeñehaʼã arange hag̃ua Jehoiaquín ñemosẽgui tetãgui (597 a.C. ary 1-rõ), omeʼẽvo peteĩ marco cronológico hesakã porãva ojepyso hag̃ua 22 ary rupi.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Jesús oreko vaʼekue mbohapypa ary oñemongarai jave, ha upe rire omboaje pe pacto heta ndive, peteĩ semánarõ.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Anticristo oisãmbyhyje proféticamente Cristo ra’ãnga rehe, ha Cristo oĩ haguéicha mbohapypa ary pukukue oñembosako’ívo oipyhy hag̃ua Hembiapo Sumo Sacerdote Yvagapeguáramo, péicha avei pe período profético mbohapypa ary oñembosako’i hag̃uarã, ojehechakuaáva anticristo rehe, oho pe “ara ha ára” ñemboguégui ary 508-pe guive, peve ary 538. Upe jave papado oñemombarete ramo guare peteĩ sumo sacerdote japuva ramo, Cristo oñeñohẽ haguéicha poder rehe Ibautísmope, umi 1260 ary pytũmby papal rehegua ombojojáva’erã Cristo rembiapo 1260 ára tesakã potĩ rehegua, Ibautísmogui pe kurusu peve, upéva oĩporã papado kyhyjevai hag̃ua hekorã vaípe ary 1798-pe.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Mavave umi mokõi periodo mokõigua oñepyrũva peteĩ periodo mbohapypa ary reheve, ndoikovéi Abrám rembiapo peteĩha mboyve, upe proceso pacto rehegua mbohapy jepytaso apytépe. Upévare, Abrám rehegua hína pe peteĩha oñemombeʼúva, jepe haʼéva ikatu hag̃uáicha péicha añoite, ojehechauka rire Pablo mokõiha testimonio rupive. Pablo ohai ramo guare iñeʼẽnguéra, pe profecía 400 ary rehegua oiko peteĩ profecía 430 ary rehegua, orekóva pe 30 ary peteĩhaguáva oñembojaʼóva pe ipahagua periodo aravo reheguágui.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Che’ípa adefende Cristo rekokatu rehe, ojehechaukaháicha Alpha ha Omega ramo, pe proceso del pacto-pe umi ciento cuarenta y cuatro mil rehegua, ha’éva omega Abram ha Pablo kuéra marandu’ypy mokõive rehegua peteĩ treinta ary pukukue—upéi oúvo cuatrocientos ary—orekova’erã ijojaha omega-pe pe tembiasakue del pacto rehegua, ha’éva pe tembiasakue del sellado umi ciento cuarenta y cuatro mil rehegua. Peteĩ periodo de treinta ary, ha upéi ambue periodo iñambuéva porãva, oñekumpliva’erã peteĩ hendáicha ndoipurúiva aravo, ha katu omboaje Abram marandu’ypy ypykue 430 ary rehegua. Iporãiterei va’erãmo’ã remoñe’ẽ jey pe ñe’ẽ oje’éva’ekue mboyve, ha upéi reju jey ko punto-pe ha resegi hag̃ua tenonderã.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Jesús, José, David ha Ezequiel opavave ohasa mbohapypa ary oñembosakoʼi hag̃ua peteĩ tembiaporã ohechaukátava Tupã tavayguakuérape ára pahápe. Ezequiel maranduhára, José ohechaukáva Cristo paʼí ramo, ha David mburuvicha guasu. Irundy techaukaha, hákatu peteĩva umi techaukaha apytégui, ohechaukáva Saserdóte Guasu Yvagapegua, oguereko peteĩ representante yvypóra ha peteĩ representante Tupãgua. Umi irundy testígo opavave oñemoĩ peteĩ ñeʼẽme Abram rehegua mbohapypa ary rire oúva peteĩ ára pukukue maranduhára rehegua.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Anticristo oĩkókuri mbohapypa ary oñembosakoʼívo, ha upéi oñemombarete 1260 ary aja peve omoguahẽ meve iñemano peteĩha ary 1798-pe. Haʼe hína pe ñemano mokõiha símbolo, pórke omano jey pe ára de gracia oñemboty vove. Pe ñemano mokõiha haʼe ñemano tapia guaréva. Ñande jaservi peteĩ Salvador oikove jey vaʼekuépe, pórke Cristo nomanói arakaʼe hag̃uáicha, ndomanói pe ñemano mokõiha. Umi papado rehegua herida omano hag̃uáicha oñemonguera jey vove, Apocalipsis 13 ohechauka haʼe oguerekóta jey ipoguýpe mburuvicha hag̃ua 42 mése, upéva orrepresenta peteĩ período profético, ndaipóri hag̃ua pype peteĩ elemento de tiempo.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Haʼe oñemopuʼã jey vove pe léi domingo aja, pe ehérsito oñemoĩva hembiapo rehe haʼe umi oñemopuʼã jeýva mbohapy ára ha mbyte paha-pe, Apocalipsis capítulo once-pe. Mokõi puʼaka oñemopuʼã jeýva, mokõivéva techaukaha, peteĩ ára poapyha sábado rehegua ha ambue kuarahy rehegua, oiko opa yvy ape ári jehechaukaha ramo; upérõ yvyporakuéra ojapo hikuái ipahaite jeporavo tekove térã ñemano rehegua.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Pe léi dominikal, anticristo, ha’éva avei pe mymba, ohechaukáta pe mbohapy joaju: dragón, ha’e voi (pe mymba), ha proféta japu. Umi mbohapy pokatu oñondivepa opu’ãta Tupã iglesia rehe, upéva hína oñemopu’ã va’erã opa yvyty ári. Tupã iglesia ipu’akapáva oĩ mbohapypa ary pukukue oñembosako’ípe, ndaha’éi mbohapypa ary tee, síno peteĩ ára profétika oñemopyenda porãva, oguerekóva mbohapypa oñembojoaju hag̃ua hese, ha gueteri oĩ peteĩ profesía ramo pe mandamiento rire ary 1844-pe, ojekuaaukáva pe tiempo profético jeporu ndaikatuiha véima ojejapo va’erã. Hasý’ỹ ojehechakuaa hag̃ua pe mbohapypa ary ohechauka hague peteĩ arange oñembosako’i hag̃ua proféta, pa’i ha mburuvicha guasu, ha’éva iglesia ipu’akapáva ramo ohechaukátava pe mborayhuete ñemoñare. Umi irundy testígo Ezequiel, Cristo, José ha David rehegua ohechauka Tupã reino autoridad pe mismo arangepe pe papado ha pe mbohapy joaju ogueraha aja ko yvy Armagedón-pe.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Pe iglésia ñepuʼãmbáva oñemopuʼãta pe léi arapokõindýpegua Estados Unidos-pe, ha pe Antiguo ha Nuevo Testamento kuéra rembiguái heʼiháicha, pe tavaygua joajupyrépe oĩva, ha’éva umi cien cuarenta y cuatro mil, oikóta peteĩ mburuvicha guasu paʼikuéra rehegua.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Peẽ avei, ita oikovéva ramo, oñemopu’ã peteĩ óga espiritual ramo, peteĩ pa’i aty marangatu ramo, peikuave’ẽ hag̃ua mymbajuka espiritual, Tupãme oguerohorýva Jesucristo rupive. 1 Pedro 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Pa’i kuéra oguerekova’erã mokõi pa ary oikévove oñepyrũ hag̃ua omba’apo pe témplope, upévare oĩ peteĩ ára pukukue pe léi domingo mboyve, upépe peteĩ saserdócio oñembosako’i hag̃ua oservi hag̃ua yva tenondegua oñemyakãvevéva ramo. Pa’i kuéra, ha’éva umi cien cuarenta y cuatro mil, oñerrepresenta levita-kuéra ramo pe ñemopotĩme ojejapóva pe Marandu Rerahára del Pacto rupive. Oĩ peteĩ período profético ogueraháva pe léi domingo peve, upépe peteĩ proceso ñemopotĩ rehegua ombosako’i peteĩ ministerio oñesantifikáva pe ama qhe’ẽ paha ára pukukuépe g̃uarã. Pe ñembosako’i opa pe léi domingo-pe, upévare pe período mokõi pa ary rehegua orrepresenta pa’i kuéra ñembosako’i, ha upéicha oñembojoja pe edad oñeikotevẽva peteĩ pa’i-pe g̃uarã. Cristo, Sumo Sacerdote ramo, oñepyrũ Iministerio 30 ary-pe, ha José oguereko rupi Cristo reko techaukaha, ha’e avei oñepyrũ hembiapo 30 ary-pe. Pe Cristo japu oĩkuri 30 ary oñembosako’ívo, upévare jaguereko mbohapy testígo ohechaukáva peteĩ período 30 ary rehegua orrepresentaha peteĩ saserdócio ñembosako’i.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Pe mba’e guasu oĩmava hi’aguĩtére oikytĩmbáta umi ndohupytýivape Tupã omboykéva, ha Ha’e oguerekóta peteĩ ministerio ipotĩva, añeteguáva, oñemomarangatúva oñembosako’íva ama pahápe guarã.” Mensajes Selectos, aranduka 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Hermána White ombo’e hag̃ua hesakã porãva, pe iglesia ipotĩ jave, upéicha jave voi pe Espíritu de Profecía oĩ tembiapópe. Pe tuicha mba’e oipe’a vove umi cizaña, reguerekóta peteĩ ministerio santifikádova ojejapóva Jesús ha José pa’i reheve, ha’éva mokõivéva Divino ha humano, Jesús ha Ezequiel proféta reheve, Jesús ha David mburuvicha guasu reheve. Umi oñembosako’íva peteĩ ára pukukue ojehechauka hag̃ua mbohapypa ary rupive, oĩ va’erã umi cien cuarenta y cuatro mil apytépe ha ojehechauka chupekuéra proféta, pa’i ha mburuvicha guasu ramo. Ko’ã mbohapy yvypóra hína símbolo bíblico Cristo rembiapo rehegua proféta, pa’i ha mburuvicha guasu ramo; upévare pe papapy mbohapypa ome’ẽ ñandéve pa’ũ ñamyesakã hag̃ua, ko’ã mbohapy categoría peteĩteĩme, umi ojeheñóiva umi símbolo bíblico rupive oñembosako’íva’ekue mbohapypa ary aja, oñembojoajúvo Cristo ndive, ohechauka hague pe joaju Divinidad rehegua humanidad ndive. Péicha rupi, umi pa’i oñembosako’íva pe período simbólico mbohapypa ary aja ojehechauka pe señál ramo pe Divinidad ojoajúva humanidad ndive.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Umi 42 jasy pahápegua tuguy ryry paha papal oiko aja Cristo oguata kuimba’e apytépe 42 jasy pukukue, Hemimbo’e kuéra rehe ae. Umi 42 jasy tembiguái rekópe ha jejopy vaíva oñemohu’ã pe jepe’a rupive, ojehechaukaháicha umi 430 ary profecía mokõiva Abram rehegua rupive. Abram rembiprofesía irundy sua ary rehegua oñemohu’ã pe ñepysyrõ Mar Rojo-pe, ha upéva hína peteĩ techaukaha bíblico clásico pe gracia ára ñemboty rehegua, pe pápa rembokuatia’ỹva 42 jasy simbólico pahaite guive.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Umi cuarenta y dos jasy ohechauka pe ára ñeha’ãrõmegua oñepyrũva pe léi domingo-gui Estados Unidos-pe pe ára jeikove yvypóra pegua oñemboty peve. Upéicharõ jepe, umi 42 jasy ryepýpe, peteĩ periodo treinta ary pukukue ñembosako’i rire, Cristo omombarete pe ñe’ẽme’ẽ pe hembýva persona-pe. Pe sacerdote añetegua’ỹ anticristo guigua oguahẽ ipaha hag̃ua, upe hendápe Cristo omano haguéicha ilíneape, ha upéva hína upe hendápe Faraón, Egipto ruvicha, omano hague ilíneape. Monte Carmelo-pe umi proféta Baal guigua oñejukapa, upéicha rupi ojehechakuaa pe proféta japu ñemano pe léi domingo-pe. Pe léi domingo-pe, reime peteĩ proféta japu ndive upéi oñejukáva, pe dragón ojehechaukáva Faraón rupive, ha pe mymba ojehechaukáva papado rupive. Ko’ãmbaite ojehechauka pe léi domingo-pe oñorairõvo Tupã sacerdóte, mburuvicha ha profétakuéra ndive. Pe iglesia oñemopotĩmi pe léi domingo mboyve ha pe don de profecía oñemyatyrõ jey—upe hendápe voi pe proféta japu omanohápe. Upe guive tenonderãme, pe ñorairõ hína pe marandu profético añetegua térã japu rehe.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Pe pehẽgua 30 ary ojehechaukáva peteĩ símbolo ramo ohechauka peteĩ ára pehẽ omotenondéva pe léi domingo-pe. Ko pehẽgua ha’e peteĩ ára ñembosako’i hag̃ua pa’i-kuérape g̃uarã, Cristo niko iñe’ẽme’ẽ hag̃ua chupekuéra opa mba’épe, ko’ãva hína umi oho hag̃ua pe Ovecha Ra’y rapykuéri. Umi 30 ary peteĩha Abram profecía-pe, pe ñe’ẽme’ẽ oñemoĩ hag̃ua ipyenda, upéicha ojehechauka hag̃ua mba’épa he’ise pe ára ñembosako’i umi pa’i-kuérape g̃uarã: ha’e pe ára Ñandejára ombopyahu jeyhápe Iñe’ẽme’ẽ umi cien cuarenta y cuatro mil ndive, ojehechaukaramóva Abram rembiasakue alfa rupive. Upéva ha’e peteĩ ára ñembosako’i umi pa’i-kuérape g̃uarã, umi oñepyrũtava oservi pe léi domingo-pe, oguahẽvo hikuái treinta ary-pe, oñohẽvo hesekuéra pe Espíritu Santo Cristo ári oñehẽ haguéicha Iñemongarai jave. Ambue añetegua ikatúva oñeguenohẽ Abram rembiasakue alfa-gui ha’e kóva: taha’e ha’éva pe pehẽgua oguerúva pe léi domingo peve, tekotevẽ ha’e peteĩ mba’e guasuete, pe omega akóinte imbaretevégui pe alfa-gui. Pe léi domingo hína pe omega ojehechaukáva 22 jasypa 1844 rehe, pe kurusu, pe Páskua Egipto-pe, ha upéicha avei ambuéva.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Pe léi dominical ohechauka pe pahápe pe ára pukukue ojehechaukáva mokõipa pa ára ary rupive. Ojehechaukáma vaʼekue tenonderãite opaichagua tembiasakue tuichavéva salvación rehegua rupive, ha upéicha avei haʼe pe pahápe pe ñemoñeʼẽjoaju rembiasakue peteĩ tetã ojeporavovaʼekuéva rehegua, oñepyrũvaʼekue Abram ndive. Koichagua pohýi profético guive pe techaukaha rehegua pe período paháre, ha pe propósito serio rehegua pe período voi, mbaʼépa vaʼerãmoʼã pe ñepyrũha?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Oĩ peteĩ período profético ojehechaukáva mbohapypa ary rupive, ha heta testígo ñemoneĩme opa pe léi domingo-pe. Upe punto-pe oĩ peteĩ período oúva upe rire, ojehechaukáva heta valor numérico rupive, ha káda umi período omoĩ porã peteĩ testimonio peteĩ línea tembiasakue profético rehegua, oseguíva pe léi domingo rire. Oĩ umi período oguerekóva tekombo’e pe línea interna tembiasakue iglesia rehegua, ha oĩ ambue pe línea externa mundo rehegua, oho hag̃uáicha Armagedón-pe.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Ikatu hag̃uáicha iporã ko’ápe ñanemandu’a jey hag̃ua ñamboykeha oimeraẽ marandu ára rehegua umi ára pahápe, ndajahechái hag̃ua ipype mba’eveichagua ára ikatúva jaikuaa porã, pe ára ha aravo oñemombe’u peve umi mba’asy guasu paha rire. Aipurúta Daniel, capítulo doce, ahechauka hag̃ua che punto, ha ndaiporiveimaha jaiporu hag̃ua tiempo profético. Pe capítulo doce-pe oĩ mbohapy versíkulo omombe’úva tiempo profético.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ha ahendu pe kuimba’e ao líno-gui ojaho’íva, pe ysyry y ári oĩva, ha’e ohupi ramo hekatu ha ijasu gotyo yvága peve, ha oñe’ẽ hatã pe Oikovévare opa ára g̃uarã, ko’ã mba’e oikótaha peteĩ ára, mokõi ára ha mbyte; ha marãvete oguahẽ vove hu’ã hag̃ua pe puvaka pe tavaygua marangatupegua, opa ko’ã mba’e oñemohu’ãta. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Ha guive pe ára ojeipeʼátagui pe mymbajuka ára ha ára guive, ha oñemoĩ guive pe mbaʼe ñemokañy ojapo hag̃ua ñehundi, oĩta mil mokõi ciento noventa ára. Daniel 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Ojehovasáva pe oha'arõva ha oguahẽva mil trescientos cinco ha treinta ára peve. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Umi Millerita oguereko pe entendimiento hekopete peteĩteĩ ko'ã mbohapy versíkulo rehegua. Ko'ã mbohapy profesía oĩ umi añeteguápe ohechaukáva umi pyenda. Upéicharõ jepe, pe entendimiento Millerita ko'ã versíkulo rehegua oñemopyenda kuri pe principio ára peteĩ arýramo rehe. Oje'évo “tiémpo ndaiporivemo'ãi”, ko'ã versíkulo tekotevẽ oguereko ambue aplicación, opaite umi profesía niko oñe'ẽ pe tiémpo pe ama riregua rehegua. Ko'ã versíkulo tekotevẽ oguereko peteĩ entendimiento ama riregua rehegua ndoipurúiva tiémpo omoheñói hag̃ua peteĩ marandu, ha ndojoavyiva pe entendimiento Millerita rehe ko'ã versíkulo gui. Pe visión Millerita hekopete pe versíkulo mbytegua ko'ã mbohapy versíkulo apytépe, (versíkulo once), ha'eha ohechaukáva peteĩ período mokõi hendáva, oñepyrũva peteĩ período mbohapypa arýgui, upéi oúva 1260 ary. Versíkulo once ohechauka hína pe período mbohapypa arygua oĩva pe léi domingogua mboyve, ojehechaukaháicha pe ñemopu'ã rupive pe mba'e oporomboavai hag̃ua ñehundi rehegua.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel doceha pe capítulo Ñandejára Ñe’ẽme omoĩva hag̃ua tenonde gotyo Ñandejára tavayguakuéra ñemopotĩ rape, oikóva ipahaitépe, ára pahápe, peteĩ profesía Daniel arandukágui ojeipe’ávo imbotyha. Versíkulo once-pe jajuhu peteĩ profesía umi pionéro oikuaa porã va’ekue peteĩ período treinta ary pukukue ramo, ogueraháva peteĩ período 1260 ary pukukuépe. Capítulo doce-pe, umi mbohapy profesía versíkulo siete, once ha doce pegua opyta oñembotýva ára pahápe peve. Ára pahápe umi mbohapy profesía tekotevẽ ojeipe’a imbotyha, Ñandejára Ñe’ẽ araka’eve ndojevy mo’ãi hag̃ua. Upe capítulo-pe voi oñemoĩ tenondete hag̃ua Biblia ryepýpe ta’ãnga hesakãvéva yvypóra oportunidad de gracia ñembotýre; upévare, capítulo doce katuete, ha añetehápe hekopeteve, ohechauka Adventismo paha, ndaha’éi Adventismo ñepyrũ.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Mbohapy profesía Daniel 12-pe ojekyhyjepyréva upe jehaipy marangatuete rupive, upépe voi pe jeity ha pe jeipe’a oñemyesakã tenondegua profesíape. Umi mbohapy profesía ojeipe’a umi cien cuarenta y cuatro mil rembiasakuepe, Alpha ha Omega akóinte ohechauka hag̃ua peteĩ mba’e paha, upe mba’e ñepyrũ ndive. Pe ojeipe’áva kapítulo 12-pe umi mbohapy ára ñemohenda profesiagua rupive ohechauka Tupã Ñe’ẽ profesiagua jeipe’a pahaite. Upe jeipe’a oñemohenda Apocalipsis kapítulo peteĩme, Jesucristo Revelación ojeipe’ávo, pe gracia rembe’y oñemboty mboyve. Daniel 12 versíkulo 11 ha’e Abram ha Pablo ñehesa’ỹijo peteĩha rehegua joaju, peteĩ profesía mokõiva rehegua oñepyrũva’ekue peteĩ arýpe oguerekóva treinta ary.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Mbohapy Daniel doce-pegua, mbohapy profecía ha’e umi período simbólico ojeipe’áva pahápe, ára pahávo, ha upe ojeipe’a rupi ogueru Tupã tavayguakuéra ñemopotĩ paha. Umi mbohapy profecía apytépe pe peteĩha ome’ẽ Cristo voi, ha Ha’e omoĩvo pe profecía, oĩ y ári ao lino reheve, ohechauka hag̃ua peteĩ período profético paha ojehechaukáva 1260 ary ramo, ha omyesakã hag̃ua upe período paha ha’eha Tupã tavayguakuéra pu’aka isarambíva paha. Tupã tavayguakuéra ára pahápe ha’e umi cien cuarenta y cuatro mil, ha ha’ekuéra oñemosarambi kuri.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Ndaha’éi Cristo año reínte y ári ombohováiva peteĩ porandu año; upe porandu oñepyrũ avei ko’ã ñe’ẽ reheve: “Araka’e peve?”. “Araka’e peve?” ha’e peteĩ símbolo profético, ha upe porandu voi oñeporandu avei Jesúspe, Daniel 8:13-pe, oñeporandúramo: “Araka’e peve?”.

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Ha peteĩ he’i pe kuimba’épe oñemonde vaʼekuépe ao líno-gui, oĩ vaʼekuépe pe ysyrýpe hiʼári, mboy ára peve piko oikóta koʼã mbaʼe hechapyrãva paha peve?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

Ha ahendu pe kuimba’e ao líno reheguáva, oĩva ysyry y ári, ohupi ramo ipo akatúa ha ipo asu yvágape, ha oñe’ẽ mbarete pe oikovéva opa ára g̃uarã rérape, péva ha’éta peteĩ ára, ára kuéra, ha mbyte; ha omohu’ã vove omyasãi hag̃ua tetã marangatu pu’aka, opa ko’ã mba’e oñemohu’ãta. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Pe porandu ojejapóva Jesúspe, ojehechaukáva kuimba’e ao líno rehegua ramo, pe visión ysyry Hiddekel-pe, ha’e: “Araka’e peve piko og̃uahẽta ko’ã mba’e hechapyrãva pahápe?”; ha pe visión ysyry Ulai-pe Jesúspe, ojehechaukáva ramo Palmoni (upe marangatu katuetéva) ramo, ojeporandu chupe: “Araka’e peve piko pe visión oikóta pe sacrificio ára ha ára rehegua, ha pe ñembyai oporomombyrýva rehegua, oñeme’ẽ hag̃ua mokõivéva pe santuario ha pe ehérsito toñembohasapa yvýre?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Hermana White he’i umi visión oñeme’ẽva’ekue Daniel-pe umi ysyry guasu Shinar rembe’ýpe ko’ág̃a oĩ hína iñemyenyhẽ rapépe, ha mokõive ysyry rehegua visión ndive joajúpe, Jesúspe oñeporandu pe “porandu” profético, ha upéva tapiaite ogueru pe léi dominical ramo pe “mbohovái”. Upéicharamo jepe, mokõive mbohovái oñepresenta pe aravo profético ryepýpe, pe opáva’ekue 1844-pe. Umi pionero oikuaa porã pe mbohovái capítulo ocho pegua porandúpe ha pe visión ysyry Ulái rehegua, ha oikuaa hikuái 1798 ha’e hague pe ára opa haguépe pe isarambi Tupã tavayguakuéra pokatu. Péro 1844 rire, opa rire Tupã Ñe’ẽ profético “aravo jeporu”, pe porandu profético “Mboy araka’e peve?” omombe’ujevy pe entendimiento umi pionero rehegua kóicha: “peve 2300 ára, upéi pe santuario oñemopotĩta pe léi dominical oúta hag̃uápe”, ha “opaite” umi “mba’e hechapyrãva” Daniel visión paha pegua oñemboguapýta, opa vove pe isarambi umi tavaygua marangatu rehegua mbohapy ha mbyte ára simbólico pukukue.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Pe visión ysyry Hiddekel rehegua, oĩva Daniel rembiapokue mbohapy kapítulo pahápe, ha pe visión ysyry Ulai rehegua, oĩva kapítulo siete guive nueve peve, Hermana White ombohéra “Sinar ysyry guasu”. Opa umi aranduka aty ha umi ñehesaʼỹijoha tekohistóriagua ha bíblicogua omoneĩ oĩha mokõi ysyry añoite, ha mokõivéva ysyry guasu, ojoajúva Sinar ndive. Umi mokõi ysyry hína Tigris (Hiddekel) ha Éufrates. Ysyry Ulai ndahaʼéi pe Éufrates Sinar pegua; haʼe peteĩ ysyry michĩva, yvypórape ojapopyre, Persia pegua, ndahaʼéi Sinar pegua. Pe ysyry Ulai ojehechaukáva pe visiónpe, oguerekóva Adventismo pyenda ha itavusu mbytéva, ndojejuhúi Sinar-pe; upéicharõ jepe, pe profetisa omombeʼu Ulaiha pe Éufrates, peteĩva umi ysyry guasu Sinar pegua.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Pe visión Hiddekel rehechauka pe tembiasakue okapegua dragón, mymba ñarõ ha proféta japu rehegua, omotenondéva ko yvy Armagedón peve, ha pe visión Ulai rehegua orrepresenta Cristo rembiapo, ombojoajúvo Idivinidad yvypóra reko yvypóra ndive. Pe ñe’ẽñemi marangatúpe inspiración oipuru pe ysyrýi Ulai peteĩ mokõiha testígo ramo, pe ysyrýi Éufrates ndive, ohechauka hag̃ua pe tembiapo Cristo ojapóva ombojoajúvo Idivinidad yvypóra reko ndive.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Éufrates ha Tígris mokõivéva oñepyrũ vaekue Edénpe ha osyry ñembyatypyre pukukue pe ñe’ẽme’ẽ rembiasakue rupive. Oike jave hikuái Adventísmo yta guasu mbytépe ára 22 jasypa 1844-pe, Éufrates oñembojoaju pe yvypóra ojapóva ysyry’i Ulai reheve ohechauka hag̃ua Tupã reko oñembojoajuha yvypóra rekóndi; upéva ojejapo jerovia rembiporu rupive umi ojehechaukávape cien cuarenta y cuatro mil ramo. Ulai ohechauka peteĩ prueba Tupã ñe’ẽ maranduhára pokatu rehegua, pórke omoĩ Ellen White pokatu, omombe’úvo Persia pegua ysyry Ulaiha peteĩva umi ysyry guasu Sinar pegua, ojoavy hag̃uáicha umi mba’ekuaahára arapýpeguándi.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Pe ysyry Ulái rehegua ohechauka peteĩ prueba yvypóra ñe’ẽ térã Ñandejára Ñe’ẽ rehe. ¿Kuimba’ekuérapa hekoitépe, térãpa hekoitépe umi ñe’ẽ Sister White omoĩva’ekue tenonderã? ¿Pe ysyry Ulái piko ohechauka peteĩnte ysyry Persia-pe, térãpa ohechauka peteĩ ysyry profético oguerekóva y ýva Edén-gui oñembojehe’áva y men nguéndi?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Ikatu hag̃uáicha oĩ heta tape ko apañuãi amopuʼã vaʼekuépe ĝuarã, hákatu amoĩta peteĩ mbovymi ñemimoʼã pehecha hag̃ua che remiandu. ¿Añetépa umi historiadór ha teólogokuerá ko yvy arigua hekoitépe ha Sister White ojavy? Avave ndoikóiri oñembotavy hag̃ua umi “tuicha ysyrýkue Shinar pegua” haʼeha Tigris ha Éufrates. Upévare, Sister White omombeʼúramo ysyrýi Ulai, Persia retãme oĩva, haʼeha peteĩ tuicha ysyrýi Shinar pegua, ¿haʼépa peteĩ maranduhára japu? térã, ¿haʼépa peteĩ maranduhára añetegua, ojapo vaʼekue peteĩ jejavy? ¿Mbovy jejavy piko peteĩ maranduhára añetegua ikatu ojapo mboyve ohasa pe límite ha oiko hag̃ua maranduhára japu? Térã, ¿umi historiadórpa ojavy? Térã, ¿haʼe añetehápe piko hekoitépe? Térã, ¿umi historiadór ha Sister White mokõivéva piko hekoitépe? Amopuʼã ko apañuãi ajeporu hag̃uáicha pe hesakãporã ko apañuãi rehegua peteĩ punto oñembojoapýva ramo upe kuimbaʼépe ao líno peguápe, oĩvape ysyrýi ári, ojejerurévape: “Arakaʼe peve?” mokõivéva pe Hiddekel ha Ulai ysyrykuéra visión-pe.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Daniel kapítulo ocho-pe, Daniel oĩ Susa-pe, Persia-pe, ha Susa oĩ ysyry Ulai ári; ko Ulai, temitỹ rembiapo rupi, oguereko ysyry tee ha avei peteĩ aty yrape yvypóra ojapova’ekue. Ulai oseguívo oguejy ambue cien cincuenta milla rupi, ojoaju pe Tigris ha Éufrates ysyrykuéra oñembojoajúva rendápe. Tigris ha Éufrates, oñepyrũva’ekue Edén-pe, ipahápe ojoaju; ha upe ojoajúvo, Ulai ysyry Persia-gua ojoaju avei upe punto-pe. Ulai ysyry og̃uahẽvo pe ysyrypype guasu ha yvykũmi rehegua Tigris mba’évape, pe Tigris ha Éufrates oñembojoajúva rendápe, Ulai oike umi y rehegua apytépe omohendáva pe ysyry guasu kuéra Sinar-pe. Umi historiadorkuéra he’i porã, ha péicha avei, Hermana White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Ár Sister White omombe’úvo pe visión pe Ulai rehegua capítulo ocho-pe, ha’e ohechauka peteĩ ysyry ojekuaáva isistema acueducto ojejapova’ekue yvypórape rupive ombojoajúva ysyry Tigris ha Éufrates, ohechaukáva mokõi período 2520 ary rehegua, opa va’ekue 1798 ha 1844-pe.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Tígris réra yma guare hérava hína Hiddekel, ha Éufrates rehehápe mokõivéva ysyry oñemoĩ porãma profétikamente ojejoaju hag̃ua Asiria ha Babilonia ndive, ha umíva avei oñekuaa mokõi león ramo oñenupã hag̃uáva Tupã ovecha kuérape. Umi mokõi mbarete ombyaíva oporombohape raẽ vaʼekue umi mokõi mbarete ombyaíva Romágui pagáno ha Romágui papal rehegua, ha umíva techaukaha peteĩ kuimbaʼe ha peteĩ kuña rehegua, térã peteĩ iglesia ha peteĩ tetã rehegua. Roma pagána hína pe kuimbaʼe ohechaukáva mburuvicharã rembiapo tetãygua, ha Roma papal hína pe kuña kyʼaʼỹvaʼỹ iglesia rembiapo rehegua. Asiria hína pe kuimbaʼe ha Babilonia pe kuña ijoajúpe profétikape, upéicha rupi oñemombeʼu porã Tígris pe kuimbaʼeha ha Éufrates pe kuñaha.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Ysyry Tígris ha’e pe ysy tembiapo estado rehegua oguahẽva’ekue 1798 peve, ha pe Éufrates, tembiapo tupao rehegua, oguahẽ va’ekue 1844 peve. Pe Éufrates oguahẽ va’erãkuri 1844 peve, pe marandu 1844 gua rehegua niko Babilonia rehegua, (pe Éufrates), ho’a jeýva’ekue 1844-pe. Pe Éufrates oguenohẽrõ guare peteĩ ysyry ho’a 1844-pe, pe ysyry Ulai, ojoajúma va’ekue avei pe joajuhape tembiapo yvypóra rehegua símbolo ramo, ombojehe’a imýi ambue ysy pe ndive. Pe ysy tembiapo estado rehegua ojokopa va’ekue 1798-pe, mburuvicha hag̃ua civil ojeipe’a ramo guare pe pokatu papal-gui. Upe aryte voi Estados Unidos oñepyrũ ogoverna mymbaguasu yvy rehegua ha poteĩha mburuvichaguasu Biblia maranduhára ñe’ẽme. Ysyry Tígris ojokopa 1798-pe, pe hendápe voi estado ipahápe ombojere hag̃ua opaite yvóra oity hag̃ua pe jokoha, ko’ág̃a ojokóva pe y papapy jehasa asy papal rehegua oitypaitéva ko yvy ári peteĩ ysy guasu ipyahẽvaicha. Upe tápia térã jokoha ha’e pe tápia omboja’óva tupao ha estado.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Áño 1844-pe, mokõivéva, Éufrates ha Ulai, ohechauka pe marandu 1844 gua ha’eha Babilonia ho’a, ha avei pe tembiapoite Cristo omoñepyrũva 1844-pe, araka’e pe Pacto Maranduhára ramo omopotĩ Babilonia ykuéra ha tembiapo yvypóra guigua peteĩ tavayguakuéragui oike va’erãva Isantuario-pe—peteĩ tavayguakuéra tekotevẽva oñemopotĩ oikemboyve pe Tenda Santísimo-pe. Pe ipahapegua ñemopotĩ umi tavayguakuéra rehegua ojejapo pe ama oguejyva’ekue pe Midnight Cry marandu guýpe rupive, ha umi ama rykykue pe Midnight Cry marandu rehegua oñemboy’u térã ojeguenohẽ Tigris ykuéragui, péicha umi Millerita-kuéra ohechakuaa haguéicha Roma papal ha 1798, ha péicha avei ohechakuaa haguéicha Babilonia ho’a ha oñemopotĩ oñembotygue mboyve pe okẽguapy pe marandu rupive, térã ikatu hag̃uáicha ere—oñemopotĩ pe ama oúva’ekue Ulai, Tigris ha Éufrates ysyrýgui oñemboy’úva rupive, ha’ekuéra oñemoĩvo Daniel 8:14 marandu, ha omohu’ãvo pe Midnight Cry marandu pe ára antitípico de la Expiación ojepe’a mboyve.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Cristo oñembo’ývo Hiddekel y ári Daniel capítulo doce versículo siete-pe, ha’e oñembo’y Tigris y ári, umi y tetã rembiapo ypykue rehegua visión-pe, omyesakãva umi pahápegua ku’e hag̃ua yvypóra rembiapo tetãmegua ogueraháva gracia ára paha peve. Ha’e oñembo’y upépe ombohováivo pe porandu versículo mboyveguápe, peteĩchaite Ulai ysyrýpe pe visión-pe, kuimba’e lino ao reheve, upépe ha’éva Palmoni, pe Papaha Hechapyrãva, ome’ẽ peteĩ mbohovái pe porandu versículo mboyveguápe. Mokõivéva kásope pe ñomongeta ha’e ñomongeta yvagapegua ánhel ha Cristo apytépe, ha mokõivévape pe porandu ha’e: “Mboy araka’e peve?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Pe mbohovái ha’e peve 2300 ára, capítulo 8 ha capítulo 12-pe katu ha’e “peteĩ ára, ára-kuéra ha mbyte.” Pe mbohovái oñentende 2300 ary ha 1260 ary ramo, ha katu 1844-pe Tupã omoĩ peteĩ ñembotove ára jeporu rehe pe marandu profético ryepýpe, pórke aravo ndahaʼevéima. Mba’épa hína Palmoni, pe kuimba’e ao líno rehegua, ombohovái Hembiapokue pahápe g̃uarã? Pe porandu “Arakaʼe peve?” ojehechauka heta testígo ári ohechauka hag̃ua pe léi domingo rehegua haʼeha pe mbohovái pe porandúpe, upéicharõ, ¿pe santuario oñemopotĩpa pe léi domingo rehegua jave, ha “opa koʼã mbaʼe hechapyrãva” opa hag̃ua pe léi domingo rehegua jave? Mba’épa umi “mbaʼe hechapyrãva” opáva pe léi domingo rehegua jave, ha arakaʼe piko oñepyrũ umi “mbaʼe hechapyrãva”?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Upéi che Daniel ama’ẽ, ha, péina, opyta mokõi ambue: peteĩ ko ysyry rembe’y peteĩ gotyo, ha ambue pe ysyry rembe’y ambue gotyo. Ha peteĩ he’i pe kuimba’e ao líno rehegua oñemonde va’ekuépe, oĩ va’ekuépe ysyry y ári: Mboy arépa og̃uahẽta ko’ã mba’e hechapyrãva paha peve?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Ha ahendu pe kuimba'e ao líno-gui oñemonde vaekue, ysyry y ári oĩ vaekuépe, ha'e omopu'ã ramo ijyva akatúa ha ijyva asu yvágape, ha oñe'ẽ hag̃ua Ñandejára oikovéva opa ára g̃uarã rérape, ko'ã mba'e oikótaha peteĩ ára, ára kuéra ha mbyte ára pukukue; ha ha'e omohu'ã vove omyasãi hag̃ua ipypekuéra imbaretéva tavayguakuéra marangatupegua, upérõ opa ko'ã mba'e oñemohu'ãta. Daniel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Pe porandu mba’éichapa ipukúta “Araka’épa?” ohechauka pe léi domingo rehegua, ha pe ánhel ndojeruréi araka’épa pe léi domingo, síno araka’épa opa pe hechapyrãnguéra. Pe “hechapyrãnguéra” opa pe léi domingo-pe; upévare, mba’épa umi hechapyrã nguéra ogueraha pe léi domingo peve? Térã, hag̃uã hag̃uáicha hekopeteve, mba’épa umi “hechapyrã” ojehechaukáva pe visión oñeme’ẽva Hiddekel ykére, ojehechaukáva capítulo diez guive doce peve? Ikatúramo ñamyesakã mba’épa umi “hechapyrãnguéra”, ikatu jahupyty araka’épa oñepyrũ umi “hechapyrãnguéra”. Daniel capítulo diez-pe Gabriel hesakã porã ohechauka mba’épa raka’e iporãrã hembiaporã ijeheguívo Daniel ndive pe visión aja.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ko'ág̃a aju nde rendápe romoĩ hag̃ua ndéve reikuaa hag̃ua mba'épa ojehútava nde retãygua kuérape umi ára pahápe; pe visión niko gueteri heta ára peve guarã. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriel oúta oñentenduka hag̃ua Tupã tavayguápe mbaʼépa oikóta hesekuéra ára pahápe. Oñemoĩ hag̃uáicha umi profesía Daniel doce-pe, umi Millerita-kuéra ontende porã vaʼekue, ha upéva rehe oñemoneĩ hag̃ua upe kapítulo ndojeporúiha ára pahápe, upéva hína ojeity hag̃ua yvýre Gabriel hembipota ojeʼe vaʼekue. Guive Gabriel oñepyrũvo pe mombeʼu profesiagua versíkulo peteĩme kapítulo once-pe ha oho hag̃ua pe versíkulo mbohapýpe kapítulo doce-pe, pe tembiasakue ojehechaukáva hína umi detalle profesiagua okapeguáva, mbaʼéichapa pe dragón, pe mymba ha pe maranduhára japu ogueraha yvy tuichakue Armagedón-pe. Oĩ pasáhekuéra pe kapítulo ryepýpe omombeʼúva Tupã tavayguakuéra ojejopy asyha, péro pe tembiasakue kapítulo once-pegua haʼe tenonderãite peteĩ jehechauka okapeguáva. Kóva heʼise kapítulo diez ha kapítulo doce ohechaukaha peteĩ alfa ha peteĩ omega Daniel jehecha paha ryepýpe, mbaʼérepa, kapítulo once-ichaʼỹre, mokõivéva omombeʼu peteĩ marandu hyepypegua ohechaukaséva oñesella hag̃ua umi cien cuarenta y cuatro mil. Pe kapítulo mbytegua haʼe yvyporakuéra puʼaka hag̃ua Tupã rehe, ojehechaukáva pe mburuvicha yvate gotyo pegua rupive, Roma pápape, ha pe alfa kapítulo diez, omega kapítulo doce ndive, ohechauka umi cien cuarenta y cuatro mil jehasa hyepypegua ára pahápe. Umi mbohapy kapítulo ogueraha opa hag̃uáicha pe tiempo de gracia, pe alfa kapítulo oñepyrũ Tupã kyhyjégui omboykéva mokõi aty oporombojeroviáva, ha pe kapítulo paha gotyo Daniel oñemeʼẽ chupe peteĩ mbarete mokõivéva, upéicha ojehechauka hag̃ua pe marandu ángel peteĩha ha mokõiha rehegua. Kapítulo doce haʼe pe omega kapítulo ha upéva ohechauka pe juicio marandu pe ángel mbohapyha rehegua.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Kapítulo once omombeʼu porã yvyporakuéra puʼakareko hag̃ua oñemoĩ hag̃ua Ñandejára rehe Jerusalén ñehundipa guive pe jeporavo arekue ñemohuʼã peve, ha upéva, Sister White heʼiháicha, haʼe peteĩ taʼanga ohechaukáva pe jeporavo arekue ñemohuʼã ko yvy ape ári pahápe. Daniel kapítulo once oñepyrũ Jerusalén ñehundipa guive, Daniel niko peteĩ umi ojereraháva Babilóniape pe mbohapy jey Jerusalén ñehundipe, upéva omohechauka hag̃ua pe táva peteĩchagua ñehundi oikovaʼekue ary 70 d.C.-pe, ha upéi jey umi ára pahápe, ko yvy rehegua mundo ohechaukaháicha.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Mokõi ñehundiete tee Jerusalén rehe oikova’ekue pe ára peteĩchahápe pe aryme, seiscientos sesenta y cinco ary ojuehegui mombyry. Umi mokõi ñehundiete oiko pe táva rehe, pe Arca oĩ va’erãhágui. Shilo oguerekókuri umi mba’e’ete profético peteĩchagua ha ohechauka pe ñehundiete peteĩha peteĩ táva rehe, Tupã renondépe oĩhague térã oĩ va’erãhague. Hermana White oiporúramo Jerusalén ñehundiete símbolo ramo umi ára pahápe guare ñehundieterã rehe, ha’e ocomentahaína Cristo sermón rehe Jerusalén ñehundi rehegua.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Silo, pe ñehundi Jerusalén-gua Nabucodonosor ha Tito poguýpe, ha’e mbohapy testígo umi ára pahápe guáre, oñerrepresentaháicha Tupã táva ñehundípe. Silo ha’e pe ánhel peteĩha marandu, ombo’éva ñakyhyje hag̃ua Tupãgui, mba’e Eli ndojapóiva’ekue, ha ñame’ẽ hag̃ua ichupe glória, mba’e Eli ndojapóiva’ekue, pe ára ijuísiogua og̃uahẽma rupi. Pe ánhel mokõiha marandúpe jajuhu peteĩ jo’a, oñerrepresentaháicha Nabucodonosor ha Tito rupive. Pe mbohapyha ñehundi Jerusalén-gua, umi ára pahápe, ha’e pe gracia ára ñembotýpe, upéva ha’éva pe juísio ñemboty.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Pe kapítulo onceha hína umi mbohapy ánhel marandu rembiasakue okápe ojehecháva. Oĩ mbytépe pe kapítulo diez visión jehecháva ñemombyrýre ha mbohapy pokatu ñemombarete rehegua, oikóva pe mokõipa mokõiha árape Daniel visión ryepýpe. Kóva he’ise pe kapítulo doce avei oñe’ẽtaha pe rembiasakue hyepypeguáre, mba’épa oiko Tupã tavayguakuérape ára pahápe. Avei he’ise pe tesape oĩva kapítulo doce ryepýpe ha’eha mokõipa mokõi jey hesakãvéva pe tesape kapítulo diezpe oĩvagui.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Pe visión Ulaípe, Cristope avei oñeporandu: “Araka’e peve?” Umi doce versículo mboyvegua, ogueraháva pe porandu pe versículo trecepe, ohechauka hína kuri tembiasakue profétika okáguio orepresentáva umi detalle iñimportánteva umi poder profecía bíblicagua rehegua. Umi doce versículo ndojapói kuri ambue mba’e ndaha’éiramo omombe’u jey ha omyasãi hag̃ua pe tembiasakue ojehechaukáva capítulo sietépe. Pe tembiasakue profétika oñemoĩva umi versículope oñemombe’u jey ha oñembotuichave capítulo oncépe, oñepyrũvo medos ha persas ára guive. Pe pahague gotyo capítulo ochope ha opaite capítulo nuevépe oñerrepresenta Tupã tavayguakuéra ára pahapegua maranduhára Daniel rupive. Pe visión tembiasakue profétikagua ojejuhúva pe visión ysyrykuéra Ulaípegua mbohapy capítulope, oñondive pe representación Tupã tavayguakuéra rehegua umi capítulope Daniel oñemongetávo Gabriel ndive, ha’e pe alfa guive pe omega peve umi capítulo diez guive doce peve.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Heta Hidékel hína pe ómega ha pe Ulái pe alfa, pe pokatu ojehechaukáva pe tesape rupive ojeipe’áva sello guive capítulo doce-pe, og̃uahẽvo pe ára paha, mokõi-pa mokõi jey hesakãve pe visión-gui, ha’éva pe yvyra guasu mbytegua ha pe fundamento Adventismo rehegua. Upéicha rupi, Daniel visión paha rehegua tesape ojehechakuaa hag̃ua directamente tesape ramo oñembojoajúva Tupã tavayguakuéra rehe umi ára pahápe. Pe ánhel oporandúramo pe kuimba’épe ao líno guigua rehe, “Araka’e peve?” opa hag̃ua ko’ã mba’e hechapyrã, umi mba’e hechapyrã hína umi omimbi va’erã mbyjakuéraicha opa ára g̃uarã, Abram ñe’ẽme’ẽ rembiasakue ombohyapývo peteĩ tembiapoukapy Abram-pe oma’ẽ hag̃ua mbyjakuérare. Pe mba’e hechapyrã Daniel doce-pe hína yvyporakuéra ñemoambue oñemoĩ hag̃ua pe estandarte ramo umi cien cuarenta y cuatro mil rehegua.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Peteĩ punto ymaveguápe jahechakuaa Daniel doce, versículo once-pe ojehechauka peteĩ período profético oguerekóva mokõi período, ha pe peteĩha umívagui ha’e mbohapypa ary. Ikatu hag̃uáicha ñamoĩ pe énfasis hekopete versículo once ári, aha versículo siete-pe; ahechauka hag̃ua Cristo jeike hag̃ua ijeheguiete umi mba’e hechapyrãva Ha’e ojapóva Itavayguakuéra apytépe umi ára pahápe.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Ajevy jey jevykuéra once-pe, aipota amomandu’a peẽme capítulo doce oñembohéra hag̃uáicha directamente “ára pahápe” Gabriel rupive. Umi ciento cuarenta y cuatro mil árape, umi ára oñembosellahápe ha oike hag̃ua hikuái peteĩ pacto-pe Tupã ndive; Daniel kuatia he’iháicha, oĩta peteĩ marandu oñeñapytĩ’ỹva oñembotuicháva hag̃uáicha peteĩ sapukái hatãva. Upe marandu ojehechauka capítulo doce-pe mbohapy período profético iñambuéva rupive, umi mba’e oñemyesakãmava’ekue Millerita-kuéra rupive, ha upéi oñemoneĩva’ekue Espíritu de Profecía rupive. Umi mbohapy período ndorekói he’iséva tiempo, pe ángel voi omoĩva mokõi ipo yvága gotyo capítulo doce-pe, omoĩkuri peteĩ ipo yvága gotyo Apocalipsis diez-pe, ha oñe’ẽ mbarete vaʼekue ndaiporimoʼãvéi hag̃ua tiempo. Upe ñeʼẽmombeʼu ary 1844-pe heʼise umi mbohapy período profético Daniel doce-pe haʼeha período simbólico ndahaʼéiva hag̃ua orepresenta tiempo.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Upévare, pe período profético simbólico mbytegua Daniel doce-pe ha’égui peteĩ período mokõi hendáicha, oñepyrũva mbohapypa ary reheve upe capítulo voi-pe Miguel opuʼãhápe, upéicharõ reikuaa pe período mokõi hendáicha oñepyrũva mbohapypa ary reheve haʼeha Abram profecía alfa ñembyaty porãite. Pe omega pe profecía aravo rehegua, oñepyrũva pe ñeʼẽmeʼẽ rembiasakue peteĩ tetã ojeporavopyréva rehe, oguahẽ iñembyaty porãitépe upe capítulo peteĩme, haʼéva Daniel testimonio ruʼãite mbaʼépa oikótava Tupã retãygua rehe ára pahápe.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ipaha pahápe, Daniel kuatiañe’ẽ ojepe’a, ha pe tesakã osẽva oseella Tupã tavayguakuérape. Ipaha pahápe, Daniel kuatiañe’ẽ ojepe’a, ha pe tesakã osẽva ojehechauka mbohapy ára profétiko rupive Daniel kapítulo pahapegua ryepýpe. Upe kapítulo ha’e pe omega umi mbohapy kapítulo apytépe ombohekóva pe visión Hiddekel rehegua, ha pe visión Hiddekel rehegua ha’e pe omega umi mbohapy kapítulo rehegua ohechaukáva pe alpha umi visión ysyry rehegua Daniel-pe. Umi ysyry oñepyrũva’ekue Edénpe ipahápe og̃uahẽ Daniel rendápe, ha upéi Tupã Ñe’ẽ profétika ogueru chupekuéra pe movimiento Millerita pe ánhel peteĩha ha mokõiha rehegua, pe movimiento alpha umi mbohapy ánhel mokõi movimiento apytépe. Pe 1290 ary versíkulo 11-pe oĩva ha’e pe omega Abram ha Pablo kuéra profesía 430 ary rehegua.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Ñande jaikuaave hag̃ua Daniel doce rehe ha ijoaju Abrán profecía ndive, iporã ñanemanduʼa hag̃ua mávapa vaʼekue Pablo. Pablo ndahaʼéi vaʼekue pe apóstol umi gentilkuérape g̃uarã añoite, síno avei, ha péva iñimportanteiterei, omombeʼu imarandu Tupã Ñeʼẽ profética rupive. Ha tuichave mbaʼe guive upévagui, Pablo vaʼekue peteĩ proféta dispensasional. Peteĩ proféta dispensasional haʼe peteĩ proféta Tupã omoingovéva ogia hag̃ua Itavayguakuérape peteĩ dispensación guive ambuépe, Moisés-icha, pe altar-pe ñemombaʼeguasu guive pe santuario-pe ñemombaʼeguasúpe; Juan el Bautista; pe santuario yvy arigua guive pe Santuario Yvágape. Pablo ohai hetave marandu ha tembiapoukapy mbaʼéichapa ojeporuvaʼerã pe literal pe espiritual-pe, opa umi ambue Biblia haihára oñondivepa guive, hetaiterei! Haʼe oñemopuʼã vaʼekue omyesakã hag̃ua pe ñembohasa literal guive espiritual-pe Tupã tavaygua ñemoñeʼẽme’ẽ ryepýpe.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Páulo ha’e pe joajuha apytépe oĩva Abraham retaygua ojeporavóva ñe’ẽme’ẽnguéra ñemoñepyrũme, upe tetã ojeporavóva oñembohasávo literal-gui espiritual-pe. Nde ndereikuaaporãiramo mba’épa raka’e Páulo rembiapo ñe’ẽme’ẽ rembiasakue ryepýpe, ikatu nderehechakuaái mba’éichaitépa Tupãgui ou porãite, Tupã ñe’ẽme’ẽ retaygua profesía peteĩhaha ha’eha peteĩ profesía aravo rehegua mokõivehendáicha oñepyrũva peteĩ 30 ary pukukue reheve. Peteĩ profesía omoĩva’ekue tetã ojeporavóva ru; ha upe tetã oñembohasávo retaygua espiritual-pe, oñemopu’ã peteĩ maranduhára dispensasional ohechauka ha omyesakã hag̃ua upe ñembohasa, ha avei omoneĩ hag̃ua Abram aravo-profesía peteĩ mokõiha testígo rupive Testamento Pyahu-gui, ojoajúva peteĩha testígo rehe Testamento Tuja-gui. Abram ñepyrũme, ha upéi Páulo paha gotyo, mokõivéva ohechauka hag̃ua mba’e tuichaitépa he’ise 1290 ára pahaguérape.

We will continue in the next article.

Jaseguéta pe artíkulo oúvape.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Zacarías visión Josué ha pe Ángel rehe ojejapo hag̃ua mbarete ijojaha’ỹva Tupã tavayguakuéra jehasápe umi tembiapo paha guasúpe pe ára guasu ñemopotĩ rehegua. Pe tupao rembyre upérõ oñemoinge va’erã tuicha jehasa asýpe ha py’atarovápe. Umi oñongatúva Tupã mandamiénto ha Jesús jerovia oikuaáta dragón pochy ha iñehérsito-kuéra pochy. Satanás oipapa ko yvy ape ári oikóvape imba’erã ramo; oguereko ipópe heta oje’eva cristiano apytépe jepe. Ha ko’ápe oĩ peteĩ aty michĩva oñemoĩva hese ani hag̃ua oguereko ipu’aka. Ikatúrire ombogue chupekuéra ko yvy ape ári guive, ipu’akaite hag̃ua hi’aguĩta oñemohu’ã hag̃ua. Oinfluensiaháicha umi tetãnguéra pagano-pe ohundi hag̃ua Israel, upéicha avei mbykymi hag̃ua ko’águi omokyre’ỹta umi yvy ape ári mba’epu’akapáva heko vaíva ohundi hag̃ua Tupã tavayguakuérape. Yvyporakuérape ojejeruréta toñemoĩ hag̃ua yvypóra léi poguýpe, oikuaa hag̃uáicha yvypóra kuatiañe’ẽnguéra, oñemoĩvo Tupã léi rehe.”

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Umi oĩva añete Tupã reheve oñemongyhyjéta, oñedenunsiáta, ha oñembotovéta. Oñemeʼẽta “itúva ha isy, ha ijoykeʼykuéra, ha ihentekuéra, ha iñirũnguéra rupive”, pe ñemano peve. Lucas 21:16. Haʼekuéra ñahaʼarõ peteĩnte orekóva hína Tupã poriahuvereko rehe; ha iñemoʼã peteĩnte hína ñemboʼe. Josué ojerure haguéicha pe Ángel renondépe, upéicha avei pe tupaogua remanénteva, ipyʼapy vaiete reheve ha jerovia ndoikéiva, ojeruréta ñyrõ ha jepeʼa Jesús rupive, haʼe hína iDefensor. Haʼekuéra oikuaa porãiterei hekovekuéra angaipa hague, ohecha ikangyha ha ndoikekuaáiha mbaʼeve; ha oĩma hag̃uáicha oñembyasy hag̃uaete.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

Pe tentadór oĩ hi’aguĩ ombojere hag̃ua chupekuéra, oĩ haguéicha ombohovái hag̃ua Josuépe. Ha’e ohechauka ijao ky’a va’ekue, ikaraktere ndoikoporãiva. Omoĩ henondépe ikangyha ha itavyha, ipekádo tekove’ẽ’ỹ rehegua, Cristoicha’ỹha oitymbo va’ekue Ijopoiharépe. Ha’e oñeha’ã omongyhyje chupekuéra pe pensamiento reheve ikáso ndaipohýiha, ha ipotĩ’ỹha ky’a araka’eve ndojejohéimo’ãiha. Ha’e oha’arõ péicha ombyai hag̃ua jerovia, ikatu hag̃uáicha oñeme’ẽ hikuái itemptasiónkuérape, ha ojevy hag̃ua iñe’ẽrendúgui Tupãme.

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“Satana oguereko peteĩ conocimiento hekopeteva’ekue umi angaipa rehe, ha’e oity hag̃ua Ñandejára tavayguakuérape ojapo haguã; ha omyesakã hatã iñembojaru hesekuéra, he’ívo, iñangaipakuéra rupi omboyke hague ijehegui pe ñangareko Tupãgui ouva’ekue, ha ojerurévo oguerekoha derecho ohundi hag̃ua chupekuéra. Ha’e he’i hesekuéra omereseha, ha’e voiichaite, oñemboyke hag̃ua Ñandejára favor-gui. ‘Ko’ãva piko,’ he’i, ‘umi tetãgua oikétava che rendaguépe yvágape, ha umi ánhel kuéra oñemoirũ va’ekue chendive rendaguépe? Ha’ekuéra he’i ojapóha Ñandejára léi; péro, ¿oñongatu piko hikuái umi hembiapoukapy? ¿Ndohayhúi piko hikuái ijeheguínte Tupã-gui hetave? ¿Nomoĩri piko hikuái imba’erã tee Iservísio ári? ¿Ndojohayhúi piko hikuái ko yvy arigua mba’e? Ema’ẽ umi angaipa omarkáva hekove. Ehecha ijeheguinte hag̃ua oikóva, imba’evai, joayhu’ỹ orekóva peteĩteĩ ambue rehe. ¿Tupã piko chemosẽta ha che ánhel kuérape Irenondégui, ha upéicharõ ome’ẽta jepe jehovasa umi hembiapo vai va’ekuépe umi angaipa peteĩchagua rehe? Nde ningo nderejapokuaái kóva, che Ruvicha, tekojoja rehehápe. Tekojoja ojerure oñemoĩ hag̃ua sentencia hesekuéra.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Ha katu Cristo rapykuehára kuéra opeka ramo jepe, ndojehejáikuri ijupekuéra oñeme’ẽ hag̃ua control satánico rembigua pópe. Ha’ekuéra oñearrepenti ipekádo kuéragui ha oheka Ñandejárape humildad ha py’añembyasy reheve, ha pe Abogado divino oñe’ẽ hesekuéra rehehápe. Pe ojeapo va’ekue ivaivéva hesekuéra ingrátitud rehe, pe oikuaáva ipekádo ha avei iñearrepentimi, he’i: ‘Toñemoñe’ẽ nde rehe Ñandejára, Satanás. Che ame’ẽ che rekove ko’ã ánga rehehápe. Oñeha’ãnga che po apekuérare. Ikatu oreko carácter-pe imperfección; ikatu ofalla hikuái hembiaporãme; péro oñearrepenti hikuái, ha che aperdona ha amoneĩma chupekuéra.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Satana rembiguai ipu’aka, hembotavykue katu iñembykyha guype; ha Ñandejára resa oĩ Itavayguakuéra ári. Ijejopy ha’e tuicha, tatakuágui tataendykuéra ha’ete ku oha’upotaitéva chupekuéra; Jesús katu oguenohẽta chupekuéra óroicha oñembyjekopyre tata rupi. Iyvypórape ojepytasóva ojeipe’áta, ikatu hag̃uáicha hesekuéra Cristo ra’ãnga ojehechauka hag̃ua hendaitépeite.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Sapy’ánte pe Ñandejára ha’ete ku omboykere haguéicha Itupão ohasa’asyha ha mba’e vai ojejapóva hese iñenemigokuéra rupi. Ha katu Tupã ndohesarái. Ko yvy ape ári ndaipóri mba’e iporãvéva Tupã korasõme g̃uarã Itupão-gui. Ndaha’éi hína Ivoluntad umi política yvyporéva omongy’a hag̃ua hembiapo rembiasa. Ndohejái Itavayguakuérape oñemomba hag̃ua Satanás ñemo’ãme. Oinupãta umi ombojehe’áva chupe, ha katu ohechaukáta ipy’a porã opa umi añetehápe oñembyasývape. Umi ohenóiva chupe mbareterã oikakuaa hag̃ua pe carácter cristiano, ome’ẽta chupekuéra opa pytyvõ oñeikotevẽva.”

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Paha ipahápe Tupã tavaygua osuspiro ha hasẽta umi ñaña ojejapóva tetãme rehe. Tesay reheve omomarandúta umi iñañávape pe ivaíre oĩha hikuái opyrũramo Tupã léi ári, ha ñembyasy ndaikatúiva oñemombe’u reheve oñemomichĩta Ñandejára renondépe ñembyasy añetépe. Umi iñañáva oñembohorýta ijayhu’ỹ reheve iñembyasy, ha opukavyta iñembo’e guasu ha marangatu rehe. Péro pe jehasa asy ha pe ñemomichĩ Tupã tavayguakuéra rehegua hína peteĩ techaukaha hesakã porãva oikuaa hag̃ua hikuái oguerujeyha pe mbarete ha teko porã yvate okañýva’ekue angaipa rupi. Ha’e kuéra oñemboja’ypágui Cristo rehe, ha hesa kuéra ojepytasógui Ipytã joa’ỹva potĩmbaitére, upévare ohecha hesakã porãite pe angaipa ñañaha guasuetereiha. Py’aguapy ha ñemomichĩ hína umi condición oguerúva hag̃ua jehupyty ha pu’aka. Peteĩ akã rehegua jeguaka mimbipa oha’arõ umi oñesũvape kurusu py gotyo.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Umi ijeroviáva ha oñembo’éva hína, ku ojoguáicha, oñembotypa Hendive. Ha’ekuéra voi ndoikuaái mba’éichapa añetehápe oñeñangareko porã hese kuéra. Satanás omokyre’ỹ rupi, ko yvy arigua mburuvichakuéra oheka ohundi hag̃ua chupekuéra; ha katu, ikatúramo oñepe’a Tupã ra’ykuéra resa, Eliseo rembiguái resa oñepe’ahaguéicha Dotánpe, ha’ekuéra ohecháta Tupã remimboukuérape oñemohenda hag̃ua ijerére, ojokóvo pytũmby atýrape.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Oĩmba Ñandejára rehegua ojepy’apy asy jave iñe’ẽngue rehe Henondépe, ojerure py’a potĩ rehe, upévare oñeme’ẽ pe tembiapoukapy: ‘Peipe’a umi ao ky’a,’ ha oñeñe’ẽ umi ñe’ẽ ñemokyre’ỹ rehegua: ‘Pema’ẽke, aipe’apa ndehegui nde rembiapo vai, ha amonde ndéve ao pyahu.’ Zacarías 3:4. Pe ao marã’ỹva Cristo tekojoja rehegua oñemoĩ Ñandejára ra’ykuéra rehe, umi ohasa’asyva’ekue, oñeha’ãva’ekue, ha jeroviapýpe opytáva. Pe hembýva ojejahéiva oñemondévo ao porãete reheve, araka’eve hag̃ua ojeky’a jey ko yvy reko oñembyaíva rupi. Héra kuéra oñeñongatu Cordero kuatiañe’ẽ tekove reheguápe, ojehai hag̃ua umi jeroviapýva apytépe opa ára ypy guive. Ha’ekuéra ombohovái pe mbotavyhára ñuhãnguéra; ndajehejáiri ijerovia mbarete pe teju jagua ryapu rupi. Ko’ág̃a opyta hag̃ua opa ára guarã ñeñangarekópe pe tentador ñuhãgui. Iñangaipakuéra oñembohasa pe angaipa moñepyrũhára ári. Oñemoĩ ijakã ári peteĩ ‘mitra porãite.’”

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Satana omokyre’ỹ aja he’ẽme’ẽ hag̃ua iñembojovakekuéra, ánhel marangatu, ojehecha’ỹva, ohasa ha ou vaʼekue, omoĩvo umi jerovia hag̃uare pe Tupã oikovéva sello. Koʼãva hína umi oñemboʼyvape Sión Yvyty ári pe Ovecha Ra’y ndive, ha oreko Túva réra jehaipy ipykua kuérare. Haʼekuéra opurahéi pe purahéi pyahu pe trono renondépe, upe purahéi avave ndaikatúiva oikuaa ndahaʼéiramo umi cien cuarenta y cuatro mil oñesãmbyhýva ko yvygui. ‘Koʼãva hína umi oseguíva pe Ovecha Raʼýpe mamove ohóvape. Koʼãva oñesãmbyhýkuri yvypóra apytégui, oĩ hag̃ua ypykue peteĩha Tupãme ha pe Ovecha Raʼýpe guarã. Ha ijurupe ndojejuhúi vaʼekue mbaʼeve japu: haʼekuéra ningo imarãʼỹva Tupã trono renondépe.’ Apocalipsis 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Koʼág̃a ojehupyty hína pe ñeʼẽngue Ángel rehegua ñemboaje añetéva: ‘Ehendu koʼág̃a, nde Josué, paʼi guasu, nde ha ne irũnguéra oguapýva nde renondépe; haʼekuéra niko kuimbaʼe ñemondýiha; péina, aguenohẽta Che Rembijokuái, pe Yvyra Rakaʼe.’ Zacarías 3:8. Cristo ojehechauka ñandejára retãygua rembiapo pysyrõhára ha mosẽhára ramo. Koʼág̃a añetehápe pe hembyrekuéra hína ‘kuimbaʼe ñemondýiha’, umi hesay ha ñemotĩ ohasavaʼekue ijeiko-puku aja oñemoambuévo vyʼa ha terakuã porãme Tupã ha pe Ovecha Raʼy renondépe. ‘Upe árape Ñandejára Rakaʼe iporã ha hechapyrãta, ha yvy aʼa porãite ha jeguakata umi Israelgui oikove hag̃uápe g̃uarã. Ha oikóta, upe opytáva Siónpe ha upe hembýva Jerusalénpe oñehenóita marangatu, maymáva ojehaíva umi oikovéva apytépe Jerusalénpe.’ Isaías 4:2, 3.” Profetas y Reyes 587–592.