The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
Pe León oúva Judá ñemoñaregui hína peteĩ téra oñeme'ẽva Jesús-pe, omomba'eguasúva Cristo rembiapo oñemboty hag̃ua ha upéi ojeipe'a hag̃ua Iñe'ẽ maranduhára. Apocalipsis kapítulo cinco-pe, Pe León oúva Judá ñemoñaregui, ha'éva avei David rapo, ipu'aka pe kuatiañe'ẽ hag̃ua. David “rapo” va'ekue hína Isaí; Isaí rapo va'ekue Fares; ha irapo va'ekue Judá; ha irapo va'ekue Jacob; ha irapo va'ekue Isaac; ha irapo va'ekue Abraham. David térã Isaí rapo oñemombe'úramo oñondive Pe León oúva Judá ñemoñaregui rehe, upéva omomba'eguasu pe ñepyrũ ha paha ypykue, ha'éva Alfa ha Omega. Jesús Cristo Jehechauka oñeipe'ávo Apocalipsis kapítulo peteĩme, pe mba'e tee iñepyrũva Heko rehegua ha'e hína ha'eha Alfa ha Omega. Mávapa Ha'e, upéva avei hína pe ypykue ojeporúva oñeipe'a hag̃ua umi marandu hag̃uáva Pe León oúva Judá ñemoñaregui omboty va'ekue, Ha'e odesidívo og̃uahẽma hague pe ára.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Ñembotyryrýpe Tupã Ñe’ẽ marangatúgui umi mba’e oje’e vaʼekue ñemiguápe haʼe peteĩ mbaʼe oĩva Tupã rembiapo pype ñepysyrõ rehegua, haʼe oiporúramo Iñe’ẽ pu’aka omoheñói hag̃ua ñembopyahu guasúpe hembipota heʼiháicha. Hermana White heʼi, Daniel ha Apocalipsis kuatiañeʼẽkuéra oñentende porãvévo, ojehecháta ñande apytépe peteĩ ñembopyahu guasu. Tupã Ñe’ẽ marangatúgui tesakã haʼe upe omoheñóiva ñembopyahu ha ñemoambue pyahu hembipota heʼiháicha.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Hermana White, oma’ẽvo umi ára paháre, oñe’ẽ peteĩ tuicha reforma rehe oikótava Tupã tavayguakuéra apytépe umi ára pahápe. Umi ñemyingove jey ha reformakuéra tembiasakue marangatúpe ojejapo vaekue maymáva Tupã Ñeʼẽgui, ha peteĩteĩ umi ára marangatúgui ohechauka pe ñemyingove jey ha reforma paha guasu oñepyrũva sapyʼaitemi mboyve pe léi domingo. Umi ñemyingove jey ojejapo Tupã Ñeʼẽ jeipeʼa rupive. Umi siete trueno oñemboty kuri, péicha avei Daniel aranduka capítulo doce-pe.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
Jamoĩ jaiporu umi mba’e rechaukaha profético peteĩ árañembyasái rehegua ojoajúva pe símbolo 1260 rehe, jahechakuaa Apocalipsis capítulo once-pe, Moisés ha Elías oĩha omanóva tape ári mbohapy árare ha mbyte. Ha pe versículo dieciocho peve oguahẽma Ñandejára pochy ára. Moisés ha Elías ohechauka Ñandejára tavayguakuérape pe hu’ãmbotávo yvypóra rembiapo jehechakuaa ára. Ha’ekuéra oñemosarambi 1260 ára simbólico pukukue pe tape kuérape Sodoma ha Egiptope, upépe Jesús oñekurusufi hague.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Moisés ha Elías oñemombarete hag̃ua ome’ẽ hag̃ua itestimonio versíkulo mbohapy guive pe versíkulo siete peve, upépe ojejuka haguére chupekuéra tape rehe. Juan omohu’ã kuri omedi hag̃ua pe témplo pe versíkulo mokõipe; upéi Moisés ha Elías oñemombarete ome’ẽ hag̃ua itestimonio, oñemonde ao vosa rehe. Elías ha Moisés marandu oñeme’ẽ Filadelfiagua Millerita Adventismo-pe ary 1844-pe, ha ary 1863-pe guarã, ha’ekuéra ñe’ẽ oñeñotỹma umi jepokuaa ha tekopygua oñembohasáva ñemoñare guive ñemoñarépe guýpe. Oñemombarete kuri ome’ẽ hag̃ua itestimonio mbohapy ary ha mbyte pukukue, oñemonde “ao vosa” rehe, peteĩ ta’anga ohechaukáva pytũ ombohetavéva ohóvo ary 1863 guive.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Jamoĩ ñamoĩ hag̃ua Ñandejára kuña White remyesakã pe porundytyry puaka ha’éva umi mba’e ojehúva ángel peteĩha ha mokõiha rehegua, peteĩ línea ári ambue línea rehe, ñamopu’ã peteĩ tembiasakue oñepyrũva peteĩ ángel oguejývo peteĩ marandu reheve; ha peteĩ línea ári ambue línea rehe, pe ángel ha’e mokõivéva, pe peteĩha ha pe mokõiha. Peteĩ omoĩ ipy yvýpe ha peteĩ ipy guasúpe 11 jasypoapy 1840-pe, ha ambue oguahẽ pe ñembyasýpe 19 jasyrundy 1844-pe.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Pe mba’e ojehechaukáva upe rire káda tembiasakue joajúvape ha’e Tupã po, ojejoajúva Habacuc tabla-kuéra rehe. Peteĩha ánhel ndive, oñemoheñói pe tabla 1843 gua, péro oĩkuri jejavy umi papapy apytépe. Mokõiha ánhel ndive, Tupã po ha’e peteĩ techaukaha Habacuc tabla-kuéragui; ojehechaukáva Ha’e oguenohẽ jave Ipo pe jejavy-gui. Oipe’a rire Ipo, pe marandu okakuaa mbeguekatúpe peve oguahẽ hag̃ua iñakãrapu’ãme Exeter atýpe, michĩmi mboyve pe ñembyasy guasu 22 jasypa 1844-pe.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Mokõi línea ohechauka peteĩ marandu oguahẽva opaite yvy ape ári, pe ánhel oguahẽva omoĩgui peteĩ ipy yvýpe ha ambue ipy para ári, ha pe inspiración ñanemomarandu kóva ohechaukaha peteĩ marandu mundial. Pe ánhel avei ohechauka pe ñepyrũ pe tiempo de demora rehegua pe parábola umi diez vírgenes-pe. Ko peteĩha waymark-pe avei jahecha Tupã po ojapohína peteĩ japu. Ára 19 jasyrundy 1844-pe, profétikamente ojehechauka vaʼekue ku visión guaʼuicha ijapu hague, ha katu umi oguerekóva paciencia, ohaʼarõ vaʼekue, ha jepe pe visión ojoko are, ndijapúi vaʼekue. Péro upe línea ñamopuʼãva oñepyrũvo, pe japu pe peteĩha desilusión rehegua ojehechakuaa peteĩ tekomeʼẽramo pe peteĩha waymark-pe.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Upéi pe tape rechaukaha Tupã popegua ha Habacuc tabla-kuéra ohechauka Tupã ojaho’i hague peteĩ jejavy ha upéi oipe’a hague Ipo upe jejavy ári. Tembe’y Millerita rembiasakuepe, upe jejavy Tupã oheja va’ekue oiko hag̃ua mayo ary 1842-pe, upe kuatiañe’ẽ ojejapo jave, ha upe rire upe jejavy ojehechauka porã 1843 ary opa rire; ha sapy’ami upe rire, Ñandejára oipe’a Ipo umi papapykuéra pe jejavygui. Upe jejavy oĩkuri mayo ary 1842 guive peteĩ hendápe pe ñembyasy peteĩha rire peve. Pe ánhel peteĩhára rembiasápe g̃uarã, Tupã po ha Habacuc tabla-kuéra ojehechauka mayo ary 1842-pe; hákatu Ipo jeipe’a pe ánhel mokõiha rembiasápe oikóta kuri mbykymi pe ñembyasy peteĩha rire.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Kóva ohechauka pe “po” rehegua techaukaha ramo peteĩ período profétiko. Peteĩ período oñepyrũva Ipo ojaho’ívo peteĩ jejavy, ha upéi opa hag̃ua Ipo ojeipe’ávo pe jejavy ári. Ko período Ipo ojaho’i ha oipe’a jeyha rehegua ha’e peteĩ ta’anga omombe’úva Judá ñemoñarégui León rembiapo, osellávo ha upéi odesellávo tesape profétika. Ha’e ojaho’i pe añetegua, ha upéi oikuaauka jey upe añeteguaite — peteĩ tesape ambuépe ndaikatúiva ombohovái pe tesape ypykue. Upéva ojapo hag̃ua oñemoheñói hag̃ua pe avivamiento ha reforma pe Millerita Pyharepyte Sapukái rehegua.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Pe ára de demora, oñepyrũ va’ekue pe ánhel og̃uahẽvo, opa kuri Ipo ojeipe’ávo, upéicha rupi oñemboty’ỹ jeývo pe tesakã profétika omoñepyrũ va’ekue pe “movimiento del séptimo mes”, ogueraháva pe Marandu Pyhare Mbyte pe Exeter táva pe aty kampáme, upépe pe marandu oiko peteĩ y guasu rembiapoicha, pe okẽ oñembotýva pe ñembyasýpe guasúpe peve. Ñandejára pu’aka jehechauka, Iñe’ẽ oñemboty’ỹ jeývo rupive, omoheñói peteĩ ñemoingove ha reforma okakuaáva meme.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
Áño 1863-pe, pe movimiento Millerita Laodicea-guápe oñembotove hag̃ua ohasa Jordán mboypýri, ha oñeme’ẽ chupekuéra pe desiérto Elías ha Moisés itaju hag̃uarã. William Miller marandu ha’eva’ekue Elías marandu, ha Miller marandu ypykue ha’eva’ekue Moisés rembiapoukapy “siete tiempos”. Oñemboykévo pe “siete tiempos”, ojejuka Moiséspe; ha oñemboykévo pe añetegua ypykue Miller omoĩva’ekue tenonderã, ojejuka Elíaspe. Áño 1863-pe pe mensahéro ha pe marandu ojejuka tape mbytépe, ha upégui guive, peteĩcha hag̃uánte ojejuhu hag̃ua chupekuéra ha’eva’ekue ojeheka hag̃ua heñóiha kuéra Jeremías rape ymaguarépe. Omano hikuái tape mbytépe—upéva niko peve oñemoingove jey meve. Oñemoingove jey hikuái umi “siete trueno rembiapo oútava” ojekuaaukátava “iordenhápe” oñembojevy jey vove—pe tembiasakue cien cuarenta y cuatro mil rehegua ryepýpe.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Peteĩha ángel rembiasakue oñemoĩ jave mokõiha ángel rembiasakue ári, pe estructura profética omoheñói peteĩ punto de referencia hag̃ua jajapo hag̃ua Cristo po rapykuéri, ha upéva hína pe tesape tape ári, Pyharepyte Sapy’aitépe. Pe tesape ypykue Pyharepyte Sapy’aitépe omyesakã pe tape, ha ha’e hína Itéva “ipo akatúa mimbipáva” resape oisãmbyhýva tape peguata.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Añete ku ajejere tesapé reheve, ha ha’ete chéve ahupytýva yvateve ha yvateve yvýgui. Ajevy ama’ẽ hag̃ua umi pueblo adventista rehe ko yvy ape ári, ha ndaikatúi ajuhu chupekuéra, upérõ peteĩ ñe’ẽ he’i chéve: ‘Ema’ẽ jeýna, ha ema’ẽmi yvateve.’ Upévare, ahupi che resa, ha ahecha peteĩ tape porã ha ipohýiva, oñemopu’ãva yvate ko yvy ári. Ko tape ári umi pueblo adventista oguata hína pe táva gotyo oĩva tape paha mombyryvévape. Hapykuéri, tape ñepyrũme, oñemoĩ kuri peteĩ tesapé overáva, ha peteĩ ánhel he’i chéve upéva ha’eha pe ‘pyhare mbyte sapukái.’ Ko tesapé ohesape opaite pe tape pukukue, ha ome’ẽ tesape iypykuérape, ani hag̃ua oñepysanga.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Ojepytaso hikuái hesa Jesús rehe, oĩva henonderãme, omboguatáva chupekuéra táva gotyo, haʼekuéra oiko hag̃ua tekove hag̃uáicha. Péro sapyʼami rire oĩ vaʼekue ikaneʼõva, ha heʼi: pe táva mombyryitereiha, ha ohaʼarõ hikuái oike hag̃ua pype ymaite guive. Upémarõ Jesús omokyreʼỹ chupekuéra omoĩvo yvate Ijyva akatúa gloriosa, ha Ijyvagui osẽ peteĩ tesape ojapyhyvaʼekue pe aty adventista ári, ha osapukái hikuái: ‘Aleluya!’ Ambuekuéra katu pyaʼe rei omoneĩ pe tesape oĩva hapykuéri, ha heʼi ndahaʼeiha Tupã upe omboguata vaʼekue chupekuéra peve upépe. Pe tesape oĩva hapykuéri ogue, ohejáva ipykuéra pytũmbýpe añetetéva, ha oñepysanga hikuái ha ndohayhuvéi pe mbaʼe rechaukaha ni Jesús rehe, ha hoʼa tape ári guive pe yvy pytũ ha aña oĩva yvýpe gotyo.” Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Cristo omopu’ãvo Ijyva mimbipáva, oiporu hína Ipo “pó” ramo peteĩ techaukaha hembiapo rehegua, ogueraha hag̃ua Itavayguakuérape. Ñambojuajúvo pe ángel mokõihápe oguahẽva pe ángel peteĩha oguejýva’ekue 11 jasypoapy 1840-pe ndive, jajuhu mokõivéva umi ánhel oreko hague peteĩ marandu ipópekuéra.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
“Ojehechauka chéve mba’éichapa opa yvága oikuaa ha oñeinteresa pe tembiapo oikóva ko yvy ape ári rehe. Jesús omondo peteĩ ánhel ipoderósova oguejy hag̃ua ha oñe’ẽ hag̃ua yvy ape ári oikóva kuérape, toñembosako’i hag̃ua Hembijey mokõiha-rã. Upe ánhel osẽvo Jesús renondégui yvágape, peteĩ tesape hesakãitereíva ha hekopete guasúva oho tenonderã chupe. Oje’ékuri chéve hembipotáha omyesakã hag̃ua ko yvy iñmimbipa reheve ha omomarandu hag̃ua yvypórape Tupã pochy oútavare. …”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
“Ambue ánhel ipoderósope oñemondo oguejy hag̃ua yvy ári. Jesús omoĩ ipope peteĩ kuatiañe’ẽ, ha oguahẽvo yvy ári, osapukái: ‘Babilonia ho’a, ho’aite.’ Upéi ahecha umi oñembotavývape jey omopu’ã hesa yvágare, oma’ẽvo jeroviápe ha esperánsape Ijára jehechajey rehe. Péro heta ojehecha opytáva peteĩ tekotevẽvy ramo, ku okévaicha; upéicharõ jepe, ikatuva’ekue ahecha hovakuéra rehe pe py’aro pypuku rapykuere. Umi oñembotavýva ohechakuaa hag̃ua Ñandejára Ñe’ẽme oĩ hague hikuái pe aravo opyta hag̃uame, ha tekotevẽha oha’arõ paciencia reheve pe visión ñembotajypa. Pe prueba peteĩchagua ogueraháva’ekue chupekuéra oma’ẽ hag̃ua Ijárare ary 1843-pe, upéva voi oguerovia hag̃ua chupekuéra oúta ary 1844-pe. Upéicharamo jepe, ahecha hetavévape ndoguerekoiha pe mbarete omarkáva’ekue ijerovia ary 1843-pe. Iñembotavy omboguejy ijerovia.” Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Mokõive ánhel peteĩteĩ ha’e peteĩ umi mbohapy ánhelgui, ha oñondivepa oiko peteĩ techaukaha año; upévare ojoja hikuái pe marandu ohechaukávape, jepe peteĩteĩte ohechauka imarandu ijojaha’ỹva. Mokõive ánhel oguereko peteĩ “jehaipy” ipopekuéra, ohechaukáva peteĩ prueba. Pe “ánhel peteĩha ha mokõiha oho hag̃ua joja” pe ánhel mbohapyháre ndive.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Tupã ome’ẽ vaʼekue Apocalipsis 14 marandu-kuérape hendaguã profecía ryepýpe, ha hembiapo ndopáivaʼerã ko yvy rembiasakue ñemohuʼã peve. Peteĩha ha mokõiha ánhel marandu gueteri hína añetegua ko ára guarã, ha oho hag̃ua oñondive ko upe oúva hapykuéri ndive. Mbohapyha ánhel omomarandu heñói mbarete hag̃ua iñeʼẽ hatãme. ‘Upe rireguápe’, heʼi Juan, ‘ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu, ha yvy oñesapeʼa hag̃ua iglória reheve.’ Ko tesapepe, oñembojoaju opa mbohapy marandu resape.” The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
Hermana White identifica al tercer ángel como el ángel de Apocalipsis dieciocho, e identifica que el primer y el segundo ángeles han de correr paralelos con la historia profética representada por el tercer ángel de Apocalipsis dieciocho. Así, ella está alineando el descenso del primer ángel el 11 de agosto de 1840 con el 11 de septiembre, e identificando que el ángel de Apocalipsis dieciocho es “el tercer ángel”. El tercer ángel es el último de los tres, y está tipificado por el primero, y por esta razón Hermana White nos informa que la misión del primer ángel era idéntica a la misión del ángel de Apocalipsis dieciocho, pues la misión de ambos ángeles era “alumbrar la tierra con su gloria”.
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“Pakõi aratiri” ohechauka peteĩ ñemboja’o tembiapo rehegua umi ángel peteĩha ha mokõiha rembiasakue ryepýpe, ha upéva oñemboyke jeýta ángel mbohapyha rembiasakue ryepýpe. Ñe’ẽngue marangatu ombohape va’ekue ñamohenda vove ko’ã rembiasakue “línea ári línea”, pe ángel peteĩha oguejyhague ary 1840-pe oñembojoja Iguejy rehe 9/11-pe. Upéva ohechauka peteĩ marandu jehechapyra rehegua tekotevẽva oñekaru hese mokõi testígo ndive, ha ombojoja peteĩ ñembyasy guasu pe waymark peteĩha ndive.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
Umi “7 aratiri” ohechauka pe período profético oñepyrũva peteĩ ñembotavy reheve ha opa hag̃ua peteĩ ñembotavy tuichavévare.
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Pe oñembojoajúramo umi marandu profético oguejyha peteĩha ánhel rehegua, mokõiha ánhel oguahẽva ndive, upéva omoheñói “peteĩ añetegua ñemohenda”. Pe añetegua oñemyesakã mbohapy jepytaso rupive, ha pe peteĩha ha paha ojoja, ha pe mbytegua jepytaso ohechauka ñemopuʼã. Oñembojoajúvo peteĩha ha mokõiha ánhel ko ñemohenda rehe, oñemoheñói peteĩ ñemohenda ojapóva peteĩha ha mokõiha ánhelgui, ha upéva ohechauka mbohapyha ánhel Apocalipsis dieciocho-peguápe; ha pe mbohapyha ánhel Apocalipsis dieciocho-peguáva haʼe peteĩ joaju mokõivéva, peteĩha ha mokõiha ánhel.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Pe mbohapyha ánhel Apocalipsis capítulo dieciochogua oguereko mokõi ñe’ẽ. Pe ñe’ẽ peteĩha oñekumpli rakaʼe umi óga yvatekuéra Nueva York-pe hoʼárõ guare 9/11-pe, ha pe ñe’ẽ mokõiha, pe versíkulo cuatropegua, haʼe pe léi domingo. Pe ára paʼũme, 9/11 guive pe léi domingo peve, pe mbohapyha ánhel Apocalipsis dieciochogua ohechauka peteĩ joaju pe ánhel peteĩha ha mokõiha rehegua. Péva rupi, ojeporúvo umi mokõi ánhel rembiasakue “línea sobre línea” ramo, oñerrepresenta hag̃ua pe rembiasakue pe mbohapyha ánhel Apocalipsis dieciochogua rehegua, haʼete ojoajúramo pe ánhel peteĩha ha mokõiha, pe ánhel peteĩha ha mokõiha ndive.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
Mokõi ánhel oguahẽ pe ñembotavy peteĩha-pe, ha mokõivéva ánhel ojoaju maranduháraicha, ha mokõivéva oguereko peteĩ marandu ojehechaukáva ñeporandu hag̃ua, oĩva pe ánhel pope. Pe techaukaha upéi ojehechaukáva pe línea-pe ha’e Habacuc mesakuéra, ha upéva ojoaju hag̃uaichaite Tupã po rehe. Pe peteĩha ánhel línea-pe, pe kuatia’atã 1843gua oñemoheñói mayo de 1842-pe; ha mokõiha ánhel línea-pe, ndaipóri va’ekue kuatia’atã. Pe kuatia’atã opa va’ekue mokõiha ánhel oguahẽvo. Habacuc mesa rehegua techaukaha pe mokõiha ánhel línea-pe ha’e Tupã po oñemboykeha peteĩ jejavygui papapykuérape pe kuatia’atã 1843gua rehe.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Ipo ojaho peteĩ jejavy pe waymark pe ánhel peteĩha rehegua ári, ha ipó ojeipe’a upe waymark-pe voi, pe línea pe ánhel mokõiha reheguápe. Upéicha rupi, pe waymark Habacuc mesakuéra rehegua, umi línea paralela pe ánhel peteĩha ha mokõiha reheguápe, ohechauka mokõi paso. Pe paso peteĩhápe ipó ojaho peteĩ jejavy, ha pe período pahápe pe waymark Habacuc mesakuéra rehegua, Ha’e oipe’a ipó. Pe ára oha’arõ hag̃ua oñepyrũ kuri pe ánhel mokõiha og̃uahẽvo, ha pe ára oha’arõ hag̃ua opa mbeguekatúpe, oñepyrũvo ipó ojeipe’ávo. Pe waymark Habacuc mesakuéra rehegua ohechauka peteĩ período ára rehegua ojehechaukáva Cristo pópe iñepyrũme ha ipópe ipahápe.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
Mokõi po ojehechauka pe peteĩha ñembotavy guasúpe, ha mokõivéva oguereko peteĩ marandu jehechapyraite rehegua ojehupyty ha oñemboguata vaʼerã. Upéi oñepyrũ peteĩ ára profético pukukue, ohechaukáva umi añetegua ypykue, oñepyrũvo Tupã po oñomi hag̃ua ha opa hag̃ua Ipó oikuaaukajey hag̃ua. Pe ambue tape rechaukaha haʼe hína Exeter ñembyaty kampáme, upépe pe sapukái pyhare mbytepegua ombojaʼo ha omopotĩ umi oipota vaʼekuépe osegi Cristo Pópe pe Tupaópe Marangatúva Asyvévape.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Cristo oike jave pe Tenda Marangatuvévape, omopu’ã ipo yvágare ha oñe’ẽ hatã araka’eve ndaiporimo’ãvéimaha hag̃ua ára. Ha’e ramoite omboty va’ekue “pa thunders” ombohéra va’ekue pe tembiasakue umi mokõi ánhel peteĩha rehegua, ojehechávo jevy pe ánhel mbohapyha rembiasápe. Oñomi “pa thunders” peichaite avei omboty haguéicha Daniel marandu’ypy kuéra capítulo doce-pe. Daniel capítulo doce-pe, peteĩha umi mbohapy ára simbolikokuéragui, Cristo omopu’ã mokõive ipo yvágare ha omoherakuã peteĩ ñe’ẽ: Ñandejára tavayguakuéra ñemosarambi oñemohu’ã vove, umi oikóva “kuimba’e ojehechapyrãramo” ramo oñemopotĩta ha oñemopu’ãta ofrénda ramo. Pe apopyre umi ánhel peteĩha ha mokõiha rehegua, ñañeha’ãva ko’ág̃a jahecha, ohechauka simbólikamente Ñandejára po peteĩteĩ jepytasópe.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Haʼe ojahoʼi ramo pe añetegua, upéva omoheñói peteĩ ñembyasy guasu; ha oipeʼa ramo Ipo, oñemoheñói tesape, ha pe tesape haʼe pe Marandu Pyharepyte Sapyʼagua tesape. Pe peteĩha ñembyasy guasu guive pe ñembyasy guasu peve oguereko alfa ha omega firma ha oñemohenda añetegua ñemohendapy ryepýpe. Pe ñepyrũha orrepresenta pe paha, ha pe techaukaha mbytépe umi mokõi ñembyasy guasu apytépe ohechauka Habacuc tabla-kuéra oñemboty ha ojeipeʼa jey rehegua mbaʼeporã, ha upéva haʼe Jeremías tape yma guare ojeipeʼa jey, ha orrepresenta pe fundamento ári oñemopuʼãva pe tupão domingo léi mboyve, upe tembiporu oñemohuʼãmava oñemopuʼã jave opaite yvyty ári. Pe techaukaha mbytegua pe añetegua ñeʼẽme orrepresenta ñepuʼã, ha pe tembiasakue ojehechaukáva trígo ha ñana vai pahaite ñembojaʼópe ohechauka umi kuñataĩ aranduʼỹ ñepuʼã.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Pe ñembotuicha ojehechaukáva Habacuc táva kuatiakuéra techaukaha rupive ojehechauka mba’e oñemotenondéva ramo, ndaha’éigui peteĩ techaukaha año, síno peteĩ ára paha oñemyesakã porãva iñepyrũha ha ipaha, Ñandejára po ohechaukaháicha. Ñandejára po oĩ mokõi jey pe peteĩha ñembyasy guasúpe, oĩgui mokõi ánhel oguerekóva peteĩ marandu ipepópe. Pe techaukaha oúva upe rire, pe pe ñembotuicha rehegua, oguereko peteĩ po iñepyrũrã ha peteĩ po ipaharã, upévare oguereko avei mokõi po iprofético rekópe. Pe mbohapyha techaukaha, pe ñembyasy guasuvéva rehegua, ohechauka Cristo omopu’ãha Ipo ha oñe’ẽ mbarete yvágape, upe jehaipýpe voi oñembotyhápe umi pokõi arapu ryapu, Daniel kapítulo doce-icha avei. Pe puntoitépe pe ánhel omboja’o pe estructura profética paha umi mokõi ánhel peteĩha ko’ág̃a ñahesa’ỹijóva rehegua, Ha’e omohu’ã pe tiempo profético jeporu, ha omoĩ ijehe peteĩ pasáhe paralelope Daniel kuatiápe, upépe ndaha’éi omopu’ãva Ipo año, síno omopu’ãva mokõive Ipo.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Daniel doce-pe oĩ mbohapy período profético ojeipe’áva umi ára pahápe, ko’ãva ningo hína upe ojehúva Tupã tavayguakuérape umi ára pahápe. Pe mba’e peteĩha oñemombe’úva Daniel visión paha guasúpe ha’e va’ekue Daniel, ohechaukáva Tupã rembyre tavayguakuérape, oguereko hague entendimiento mokõivéva rehegua, pe mba’e ha pe visión rehegua. Pe mba’e paháva Daniel ohai hag̃uáicha ojeheja va’ekue ha’e mba’éichapa pe aumento de conocimiento oiporu Judá ñemoñare León omoheñói hag̃ua pe pahaite ñembopyahu ha ñemyatyrõ Tupã tavayguakuéra apytépe, umi ojehechaukáva umi oikũmbyva ramo. Ha’e omohu’ã pe oñemombarete ha oñemboty hag̃ua Itavayguakuéra, ojeipe’ávo umi “siete truenos” Apocalipsis-gua, ojoajúva Daniel doce-pegua umi “mbohapy período” jeipe’a rehe.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Jesús ohechauka hag̃ua, umi mbohapy árape ha mbyte profético oñemohuʼãvo oñemosarambi hag̃ua Tupã retãyguakuéra puʼaka, opaite umi “mbaʼe hechapyrãva” oñemohuʼãtaha—haʼe ohechauka hína julio de 2023, upe jave oñemohuʼã haguére umi mbohapy ára ha mbyte mano rehegua umi kállepe Apocalipsis 11-pe. Koʼág̃a umi mbaʼe hechapyrãva oñemohuʼãta vaʼekue pe léi dominical mboyve. Haʼe omarka julio de 2023, ndahaʼéi peteĩ pó rupive año, síno mokõive ipo yvatehápe. Péicha ojapóvo, haʼe omarka hína pe tiempo de demora paha, ojapo haguéicha oipeʼávo ipo pe jejavygui historia Millerita-pe. Pe ñembyasy guasu peteĩha oiko vaʼekue 18 de julio de 2020-pe, ojoguáva pe ñembyasy guasu peteĩha umi Millerita-kuérava rehe, ha pe tiempo de demora oñepyrũ ha osegi peve haʼe ojepyso jeývo ipo mokõihápe ombyaty hag̃ua hetãygua hembýva julio de 2023-pe.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Peteĩha ñembyasy peteĩha ojehechauka Tupã po ojaho’ívo peteĩ jejavy, upéva umi Millerita-kuérape g̃uarã ha’eva’ekue ojekuaa hag̃ua ary 1843, Octubre 22, 1844 rendaguépe. Upe ñembyasy ojehechauka versíkulo doce-pe, capítulo doce-pe. Peteĩha ñembyasy ojehechauka Ipo ojaho’ívo pe jejavy, ha ojehechauka hag̃ua umi Millerita-kuéra og̃uahẽva’ekue pe ñembyasy peteĩhápe. Pe ñe’ẽ versíkulo doce-pe ha’e “og̃uahẽ.” Ojehovasáva hína pe oha’arõva, ha pe “og̃uahẽva” 1335-pe; ojehovasáva pe “og̃uahẽva” pe ñembyasy-pe Abril 19, 1844-pe. Pe ñe’ẽ oñembohasáva “og̃uahẽ” ramo he’ise “jepoko.” Umi Millerita-kuéra ohasa va’ekue iñembyasy peteĩha pe ary 1843 ojepóramo guare pe ary 1844 rehe. Versíkulo doce Daniel doce-pe ohechauka pe ñembyasy peteĩha mokõivéva Abril 19, 1844-pe, ha katu hetave hag̃ua pe ñembyasy peteĩha Julio 18, 2020-pe.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Pe peteĩha período profético ha pe último período profético umi mbohapy período ojeipe’áva ára pahápe, araka’evo pe arandu heta hag̃ua ha omohu’ã pe paha jehe’a’ỹ trígo ha ñana apytépe, upéicha ojehechauka hag̃ua pe jeipe’a pe tesape profética oguerekóva sello umi cien cuarenta y cuatro mil rehe, ha’e hína peteĩchaite período profético.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Pe versíkulo 7-pe oĩva pe periodo peteĩha ha’e pe opa hag̃ua pe ñemosarambi Apocalipsis 11-pe guare mbohapy ára mbyte ha medio, julio ary 2023-pe; ha pe periodo oĩva versíkulo 12-pe ha’e pe ñepyrũ hag̃uáicha upe ñemosarambi peteĩchagua 18 jasypokõi 2020-pe. Alfa ha Omega omarkákuri pe tembiasakue umi siete trueno rehegua Daniel 12-pe, peteĩ tembiasakue ramo oñepyrũva pe desengaño 18 jasypokõi 2020-pe ha opa mbohapy ára simbólico ha medio rire, julio ary 2023-pe. Iñimportante hag̃uáicha avei, Alfa ha Omega omarkárõ guare pe ñepyrũ ha pe paha pe paha tarrying time rehegua, ndohupityri peteĩnte, síno mokõive Ipo yvágape, ha ojura pe oikovéva tapia hag̃uáre ha opa ára guarã rehe.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Pe Tupã Ra’y, ha’e avei yvypóra ra’y, ojapo hína peteĩ juramento Túvandi, upe hendápeite oñepyrũhague Tupã tavayguakuéra joajupy rembiasakue hu’ãite, Cristo raẽ ohenóirõ guare Ábrampe peteĩ ñe’ẽme’ẽ rupive, ha upéi ombojerovia hag̃ua upe ñe’ẽme’ẽ peteĩ juramento rupive. Eipe’a pende py rehegua, peime yvy marangatúpe!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Pe mbohapy ára profétikogui pe letra mbytegua ndaha’éi mba’e michĩva, ha’e hína pe cumplimiento omega pe tiempo-profecía de pacto rehegua Abram ha Pablo-gui, 430 ary, ojehechaukáva pe 1290 ary-pe pe versículo once-pe. Pe versículo, oñembojávo entendimiento Millerita reheve, ohechauka peteĩ período 30 ary pukukue preparación-rã papado-pe g̃uarã, ha upéi 1260 ary persecución papal rehegua. Pe 430 ary Abram rehegua orrepresenta esclavitud ha liberación peteĩ tetã específico-pe, ojoajúvo umi 30 ary peteĩha reheve, orepresentáva Ñandejára oike hague pacto-pe Abram ndive. Umi 30 ary preparación sacerdotekuéra-pe g̃uarã oñepyrũ 1989-pe, pe tiempo del fin-pe, ha umi 30 ary opa pe ley dominical-pe, upe jave pe versículo ohechauka pe abominación desoladora oñemoĩtaha, ha upéi omuña asýta Tupã tavayguakuérape 1260 ary simbólico pukukue, ojoajúvo Juan remiandu ndive umi 42 jasy simbólico rehegua Apocalipsis trece-pe.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Pe ñemyatyrõ pyahúva irundy sua irundy mil rehegua oñepyrũ 1989-pe, Ñandejára oñepyrũrõ guare Hembiapo ombosako’i hag̃ua peteĩ saserdósi oservíta hag̃ua pe apañuãi pyhare mbytegua aja, oñepyrũva pe léi domingo guive. Pe Alfa ha Omega oĩ Hiddekel y ári ha omopu’ã mokõive Ipo yvágape, oñe’ẽ mbaretevévo peteĩ jehe’ápe, he’ívo ág̃a pe ñemosarambi 18 jasypokõi 2020 guive jasypokõi 2023 peve oñekumplívo, opa potáta umi mba’e hechapyrãva ojoajúva Cristo rembiapo rehe, ombojoajúvo Idiovina yvypóra rekóndi.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Kóva hína pe mismo pronunciamiento pe capítulo diezpegua, pe línea umi siete truénogui, pórke Ha’e ndaha’éi upépe añoite omohu’ãva pe tiempo aplicación profética, síno avei oikuaaukákuri umi ára pe séptimo trompeta oñembopuha jave pe misterio Ñandejára rehegua oñemohu’ãtaha. Pe pasaje paralelo Daniel doce-pe ohechauka porã, pe dispersión opa rire julio de 2023-pe, pe sellado oñemohu’ãva Ñandejára tavayguakuéra rehegua avei oñemohu’ãtaha, oñerepresentaháicha pe séptimo trompeta oñembopu rehe, ojoajúva Cristo omopu’ã i-po ha oñe’ẽ hag̃ua juramento rupive mokõivéva pasaje paralelo-pe.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Pe peteĩha período profético ha pe paha período profético marandu mbohapyvegua Daniel docepegua oguereko peteĩ firma alfa ha omega rehegua. Pe peteĩha período versíkulo siete-gua ohechauka pe fin pe mismoite período rehegua, pe versíkulo doce ohechaukáva iñepyrũ. Mbytepe versíkulo siete ha doce apytépe ojehechauka pe tembiasakue ára paha rehegua ary 1989 guive pe gracia ñemboty peve. Mbytepe pe período alfa versíkulo siete-gua ha pe tembiasakue omega versíkulo doce-gua apytépe ojehechauka yvypóra ñepuʼã paha pe léi dominical guive Miguel opuʼã meve, ha ojehechauka upe capítulo-pe voi, upépe Miguel opuʼãhápe.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Pe pegua mbyte rehegua ñemopuʼã, tenonderãite haʼe pe ñemopuʼã rembiasakue okapegua; ha umi mbohapypa ary peteĩha katu haʼe pe rembiasakue hyepypegua oñembosakoʼívo umi paʼi oĩva ñorairõ joja hag̃uáicha umi mbarete okapegua ndive, ojehechaukáva pe 1260 periodo upe rireguápe.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Pe pehẽngue ohechauka pe pu’aka’ỹ peteĩha letra pahaapyha alfabeto hebreopegua rehegua, ha oñembojoaju pe hyepypegua ndive ohechaukávo pe ñorairõ paha pe jeiko vai guasu rehegua ko yvy ape ári, aja pe gracia ára gueteri oĩ. Iñembojoaju pe okápegua ha hyepypegua rehegua avei ha’e pe marandu Daniel pe jehecha paha rehegua, ojehechaukáva ysyry Hiddekel rupive ha umi mbohapy kapítulo rehe, umíva avei oguereko Alpha ha Omega firma, ha oñemopu’ã añetegua estructura ári. Pe peteĩha ha pe paha kapítulo oñe’ẽ Tupã tavayguakuéra ñembosello rehe, ojehechaukáva mbyjakuéraicha omimbi tapiaite hag̃ua. Pe kapítulo mbytegua pe pu’aka’ỹ rehegua ombojekuaa pe tembiasakue peteĩchagua ojehechaukáva versíkulo once-pe umi 1290 ary ndive, ha upéva hína pe versíkulo mbytegua pe estructura peteĩchaitépe.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Cristo oiporúvo Ipo pe estructura profética ryepýpe, upéva orrepresenta heta añetegua, ha avei orrepresenta tape Ha’e omotenondéva Itavayguakuérape hi’ári. Jesucristo jehechauka oñepyrũ oñemboja’o hag̃ua julio ary 2023-pe. Pe oñemboja’o hag̃ua oike avei pype umi siete trueno oñemboja’o hag̃ua ha Daniel marandu, ojehechaukaháicha capítulo doce ryepýpe. Pe oñemboja’o oiko pe tembiasakue ñemiguápe versículo cuarenta-pe, oñepyrũva’ekue 1989-pe ha opa pe léi dominical-pe. Upe tembiasakue ryepýpe Tupã tavaygua oñemohu’ãta hag̃ua sello reheve, ha oñemohu’ã hikuái pe Espíritu Santo ñehẽkue oñeñohẽ rupive. Pe paha ñehẽkue Espíritu Santo rehegua ojekuaa Apocalipsis capítulo ocho-pe, upépe ojehechauka hag̃ua pe séptimo ramo, ha upévare pe sello paha. Judá ñemoñare León ipu’aka capítulo cinco-pe omboja’o hag̃ua pe kuatiañe’ẽ oñembotyva’ekue siete sello reheve.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Pe sexta sello omopuʼãva pe porandu capítulo seis paha-pe, oporandúva máva piko ikatútava oime hag̃ua mbarete pe ára pukukue jave ndaiporivéima mediación angaipa rehe.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Oguahẽ niko hína ipochy guasu ára; ha máva piko ikatúta oñembo’y hag̃ua? Apocalipsis 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Pe kapítulo oúva, térã ikatu hag̃uáicha ere pe versíkulo oúva, omoinge pe selado umi cien kuarenta y cuatro mil rehegua ha pe aty guasu oñembyatyva Ñandejára Rréinope pe léi domingo apañuãi jave. Umi cien kuarenta y cuatro mil ha’e pe mbohovái pe sexto sello porandúpe. Oñerrepresenta rire hikuái pe kapítulo siete-pe, upéi, pe kapítulo ocho omyesakã pe séptimo ha pahaite sello oñeipe’aha.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Ha upe rire pe séllo pokõiha, oiko kirirĩ yvágape ku media óra rupi. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñeme’ẽ siete turu. Upéi oúma ambue ánhel ha oñembo’y pe altárpe, oguerekóva peteĩ incensário óroguigua; ha oñeme’ẽ chupe heta insiénso, hag̃ua hag̃ua hag̃ua oñekuave’ẽ opa umi marangatu ñembo’e ndive pe altár óroguigua oĩva guapyhárenda renondépe ári. Ha pe insiénso tatatĩ, oúva umi marangatu ñembo’e ndive, ojupi Tupã renondépe pe ánhel po guive.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ha pe ánhel ojapyhy pe inciénsory, ha omyenyhẽ altár tatágui, ha omombo yvy ári; upérõ oiko ñeʼẽnguéra, arapupu, aratiri ha yvyryrýi. Apocalipsis 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
Pe “tata”, ojehechaukáva Isaías kapítulo seis-pe peteĩ “tatapỹi” ramo, ha pe Ermána White omombeʼu peteĩ techaukaha ñemopotĩrã rehegua ramo, ojegueraha altar-gui ha oñemombo yvy ári. Pe “tata” yvágagui Pentekostés-pe ojehechauka akũ “tata” rehegua ramo. Pe “tata” haʼe pe Maranduhára del Pacto oipurúva omopotĩ hag̃ua Leví raʼýpe.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Mávapa oĩ Ipope, ha ha’e omopotĩmbaitéta irreta renda, ha ombyatýta itrígo pe ñongatuhápe.’ Mateo 3:12. Kóva ha’e peteĩ umi ára ñemopotĩ rehegua. Pe añetegua ñe’ẽ rupive, pe takuare’ẽ ojeipe’a hína pe trígogui. Hetaiterei, ijeheguigua rei ha oñemomba’eguasúgui hikuái ani hag̃uáicha omoneĩ ñemoñe’ẽ, ha ohayhúgui ko yvy arigua tekove ani hag̃uáicha omoneĩ peteĩ tekove ñemomirĩme, ojei hag̃ua Jesús-gui. Heta tapicha gueteri ojapo upéicha ko’ág̃a. Ánga-kuéra oñeha’ã ko ára, umi temimbo’e Capernaum sinagógape ojehecha haguéicha. Pe añetegua og̃uahẽ jave korasõme, ohecha hikuái hekove ndojoajúiha Tupã rembipota ndive. Ohecha hikuái tekotevẽha peteĩ ñemoambue tuichaitereíva ijehekuérape; hákatu ndoipotái ojapyhy pe tembiapo oñemboyke hag̃ua ijehegui. Upévare ipochy ijangaipa ojekuaaukávo. Oho hag̃ua ofendídova, umi temimbo’e ohejágui Jesúspe, oñe’ẽnguejývo: ‘Kóva ha’e peteĩ ñe’ẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Tata niko oguejyva’ekue Elías mba’e oikuave’ẽ vaʼekue ári, ojapoháicha avei Gedeón mba’e oikuave’ẽ vaʼekue ári pe ánhelpe. Pe “tata” omopotĩva haʼe Tupã Ñeʼẽ, pórke ñañemomarangatu hag̃ua, tekotevẽ ñañemomarangatu Iñeʼẽ rupive. Pe “tata” oñemombo yvy ári pe séllo sieteha ojeipeʼa jave, ohechauka marandu profético pokatu oñembohetaveha, pe ojepeʼa hag̃uava umi ára pahápe, pe trompéta sieteha osẽ jave, umi mbaʼe ojehupyty potĩ ha pahaite jave ojehechaukáva umi siete truéno rupive ha oñemombarete umi mbohapy ára profético Daniel docepegua rupive, umíva oñemboty vaʼekue umi ára pahápe peve.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Jesucristo Revelación ojepe’a hag̃uáicha mbovymi ojehu hag̃uáicha yvypóra oportunidad ipaha mboyve—oguereko ipype umi siete trueno jepe’a, pe séptimo sello ñemboi, Daniel doce jepe’a, ha pe tembiasakue kañymby Daniel once versículo cuarenta pegua jepe’a, upe tembiasakue tee pe ánhel oporandu hague pe Kuimba’e ao líno guýpe oĩvape mba’épa pe paha ko’ã mba’e hechapyrãme.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Kuimba’e ao líno-gui oñembohovái ha he’i: —Reguahẽvo pe aravo opyta hag̃ua ipukuvévape julio ary 2023-pe, reguahẽma pe tembiasakue oñemokyre’ỹhápe peteĩ ciento cuarenta y cuatro mil.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Ha’e avei he’i—Manduʼa Porundy 11-pe, mbohapy árape mbyte ha guive ohasáva ára simbóliko pahápe, peteĩ marandu profético Daniel kuatiágui ojepe’áta imbytéguio, ojehechauka haguéicha ára paha ári 1798-pe. Pe añetegua upérõ ojepe’áta, mbohapy ára mbyte ha guive ára simbóliko pahápe, oĩta umi porundy’i porundyve versíkulo Daniel kuatiágui voi omombe’úva ha omyesakãva mba’éichapa oñemboty ha ojepe’a Daniel kuatia.
We will continue these things in the next article.
Ñamboguatave ko’ã mba’e pe artíkulo oúvape.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
“Cristo ou ramo guare ko yvy ári, umi jepokuaa oñembohasa vaʼekue ñemoñare guive ñemoñarépe, ha umi kuimbaʼekuéra remiandu tee Ñandejára Ñeʼẽre, omokañy yvypórape añetegua oĩháicha Jesúspe. Pe añetegua oñeñotỹ kuri heta jepokuaa guýpe. Okañy pe heʼise pypuku espiritual umi kuatiañeʼẽ marangatupegua; pórke ijeroviaʼỹme umi kuimbaʼekuéra omboty yvágagui pe mbaʼeta iporãvéva rokẽ. Pytũ omyañuã yvy, ha pytũ hũ umi tetãnguéra. Pe añetegua omaña yvágagui yvýre; ha mamove ndojekuaái pe Tupãguáva pypore. Peteĩ pytũmby ojoguáva omanóva aoñuãme oñemoasãi yvy ári.”
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
“Péro Judá ñemoñare León ipu’aka. Ha’e oipe’a pe sello ombotýva pe kuatiañe’ẽ marangatu ñembo’ehára rehegua. Ojeheja ko yvy arigua oma’ẽ hag̃ua añetegua potĩ, oñembyai’ỹva rehe. Pe Añetegua voi oguejy omboyke hag̃ua pytũmby ha oñemoĩ hag̃ua jejavy rovái. Oñemondo va’ekue yvágagui peteĩ Mbo’ehára, pe tesape reheve omyesakã va’erãva opa kuimba’e ou hag̃uáicha ko yvy ári. Oĩ va’ekue kuimba’e ha kuña kyre’ỹme ohekáva kuaapy, pe marandu tee porãite profecía rehegua, ha oguahẽvo, ha’e niko peteĩ tesape ojajáiva peteĩ tenda pytũmbýpe guáicha.” Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Moĩhára kuéra ha fariseo kuéra he’i ojepytasótaha omyesakã hag̃ua Ñandejára Ñe’ẽryru, ha katu omyesakã hikuái he’iháicha ijehegui ha heko yma guare rupive. Ikostúmbre ha iñe’ẽnga kuéra ojeporu hag̃ua ojapo hag̃ua mba’e hasyvéva ha mbaretevéva ára ha ára. Iñe’ẽme’ẽ tee ryepýpe, pe Ñe’ẽ Marangatu oiko tavayguakuérape ĝuarã peteĩ kuatiañe’ẽ oñembotyva’ekueicha, oñembotýva ikatu’ỹ hag̃uáicha hesakã hag̃ua chupekuéra.” Signs of the Times, 17 de mayo de 1905.