Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Iporãvévo, umi siete iglésia ha umi siete séllo oñentendeva’erã ta’ãnga joja ramo, ohechaukáva peteĩchagua tembiasakue ryepy rehegua ha okápe rehegua rape kuéra. Tuicha mba’e avei jahechakuaa hag̃ua, jañemoĩvo umi mbohapy iglésia pahague ha umi mbohapy séllo pahague rehe, pe línea histórica ohechaukáva tembiasakue oñembotuicháva ndaha’éi umi ta’ãnga rembiaporã tenondegua. Umi iglésia oñemoĩramo tembiasakue joja ryepýpe, tembiasakue rape ñemotenonde ha’e peteĩ mba’e esencial pe simbolísmape; hákatu ndaha’éi upéicha umi mbohapy iglésia ha séllo pahague ojeguerekóramo peteĩ ta’ãnga ijeheguiete ramo.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Umi mbohapy tupão paha ipahapegua, peteĩ símbolo ramo, oñe’ẽ umi mbohapy aty joaju rehe ha umi mba’e oiko hag̃ua iñondive umi mbohapy aty omomba’eguasúva apytépe, ojehechaukáva umi tupão opaichaguápe. Umi mbohapy sello ipahapegua oikuaauka Tupã tavayguakuérape, ojehechaukaháicha Moisés ha Elías rupive. Elías ohechauka umi cien cuarenta y cuatro milpe, ha Moisés umi omanóva hekopotĩvape.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Haʼe oipeʼa rire pe sello po’ẽha, ahecha pe altar guýpe umi ánga umi ojejukávaʼekue Tupã ñeʼẽ rehehápe ha pe testimonio orekóva rehe; ha osapukái hikuái hatãme, heʼívo: Arakaʼe peve, Ñandejára, marangatu ha añetegua, nderehusgái ha nerepaga jeýi ore ruguy umi oikóva yvy ári rehe? Ha oñemeʼẽ peteĩteĩme ao morotĩ; ha heʼi chupekuéra topytuʼu hag̃ua gueteri sapyʼami, oñemyenyhẽ peve avei iñirũnguéra tembiguái ha ijoykeʼykuéra, ojejukátava hendáicha kuéra. Ha oipeʼa ramo pe sello poteĩha, péina ápe, oiko peteĩ yvyryrýi tuicha; ha kuarahy oñemoĩ hũ ao vosa akãragueguaicha, ha jasy opyta tuguyicha; ha yvága mbyjakuéra hoʼa yvy ári, peteĩ higuéra omomboháicha hiʼáva pyahuʼỹva, oity ramo chupe yvytu mbarete. Ha yvága oñemomombyry ku kuatiañeʼẽ oñembojoapývaicha; ha opaite yvyty ha isla oñemýi ijyvágagui. Ha mburuvichakuéra yvy arigua, ha umi tuicháva, ha umi ipirapiréva, ha kapitán guasukuéra, ha umi mbaretéva, ha opa tembiguái ha opa isãsóva, okañy itakua ha umi ita aty yvytykuérapegua rupi; ha heʼi umi yvyty ha ita atýpe: Peʼa ore ári, ha peñomi orehegui pe oguapýva guapyha ári rova, ha pe Ovecha Raʼy pochygui; pe ipochy ára guasu og̃uahẽma rire, ha máva piko ikatúta oñemboʼy? Apocalipsis 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Hermana White ñanemomarandu pe quinto sello oñe’ẽha “peteĩ ára rupi oútava rehe.” Umi versículo pe quinto sello rehegua oporandu araka’épa Tupã ohusgáta pe papadope iñakãrapu’ãre ojuka haguére Tupã retãyguápe pe Yma Pytũ Arape. Mbohovái oñeme’ẽ vaʼekue haʼeha umi “ára pahápe” Tupã ohusgátaha pe papadope upe jejuka rehe, ha avei ambue aty mártir papal rehe, umívape avei pe papado ojukátava pe léi domingo apañuãi aja.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Ha’e oipe’ávo pe quinto sello... [Revelation 6:9–11]. Ko’ápe ojehechauka Juanpe ta’angamýi ndaha’éiva añetegua añetetépe, síno umi oikótava peteĩ ára ñembyasyme’ẽme amo tenonderãme.” Manuscript Releases, volúmen 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Ñe’ẽngue porã avei omoneĩ porã umi ánga oĩva pe altar guýpe, oikuaaséva araka’épa Tupã ohusgáta pe papado, ojoajúva umi mokõi ñe’ẽngue pe ánhel rehegua omimbipáva yvy iporãmbajepýpe ipokatu reheve Apocalipsis kapítulo dieciocho-pe.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Pe quinto sello oñepe’árõ guare, Juan Revelador, visiónpe, ohecha altar guýpe umi aty ojejukáva’ekue Tupã Ñe’ẽ ha Jesucristo testimonio rehehápe. Upe rire ou umi mba’e ojehechaukáva Apocalipsis 18-pe, upépe umi jerovia hag̃ua ha añeteguáva oñehenói osẽ hag̃ua Babiloniágui. Apocalipsis 18:1–5 oñecita hag̃ua.” Manuscript Releases, volúmen 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Apocalipsis dieciocho-pe, catolicismo rehechávo mokõi jey, upépe ha upe jave oñembyasy’ypy hag̃ua ndaha’éi umi ojukátavare añoite “ára pahápe”, ha katu avei umi ojejuka va’ekuépe Pytũmby Árape papakuéra poguýpe.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ha ahendu ótra ñe’ẽ yvágagui, he’íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peikévo umi ipekádope, ha ani hag̃ua pehupyty umi ijehupi hag̃ua. Pórke umi ipekádo og̃uahẽ yvága peve, ha Tupã imandu’a umi hembiapo vaíre. Pembojevy chupe, ha’e pende mbojevy haguéicha, ha pemokõi jevy chupe ikõi hag̃uáicha hembiapokuéra he’iháicha: pe kópa ha’e omyenyhẽ haguepe, pemyenyhẽ chupe mokõive jevy. Apocalipsis 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Pe poteĩha sello ome’ẽ peteĩva la Biblia remombeʼugui ojekuaavéva umi mbaʼe oikótavagui pyaʼeite Cristo Jeju Mokõiha mboyve umi pochy paha siete aja. Kóva oñemohuʼã Apocalipsis kapítulo siete ñepyrũme, upépe oñemeʼẽ hag̃ua mbohovái pe porandu ojejapóvape pe versíkulo paha pe poteĩha sellope, “máva ikatútapa oñemboʼy.” Oĩ mokõi aty oñemboʼýtava Tupã poyvi ramo pe krísis léi dominicalpe, pe oñemohuʼãva umi pochy paha siete og̃uahẽvo. Umi mokõi aty hína umi cien cuarenta y cuatro mil, ojehechaukáva Elías rupive, ha pe “aty guasu”, ojehechaukáva Moisés rupive. Koʼã mokõi taʼanga simbólico Moisés ha Elías rehegua ojekuaaukáma vaʼekue ymave ramo umi oñemboʼýva mundo paha gotyo, mokõivéva oñemboʼy rupi Cristo ndive pe Yvyty Transfiguraciónpe.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Pe aty umiha mártir papal ypykuéra, Arapytu Pytũ Ára-gui, oñeme'ẽ chupekuéra ao morotĩ; ha pe mokõiha aty, upéva rehe oje'éva chupekuéra toha'arõ hag̃ua pe aty oñemyenyhẽ meve, ha'e pe “aty guasu”, ha'ekuéra avei oĩva ao morotĩ reheve. Pe sello poha ha potĩha ndome'ẽi peteĩ tembiasakue ojoguáva umi tupão poha ha potĩhávape; ome'ẽ uvei peteĩ testimonio umi mokõi aty rehegua, opu'ãva peteĩ poyvi ramo Ñandejárape guarã umi “ára pahápe”. Umi mokõi aty ha'e umi omoherakuãva umi marandu mokõi ñe'ẽgui Apocalipsis kapítulo dieciocho-pe. Pe marandu upérõ oñemoherakuãva oñemoirũ Espíritu Santo ñehẽkue reheve, ojehechauka hag̃uáicha Pentecostés rembiasakue rupive ha Pyhare Mbyte Sapukái rembiasakue rupive, Adventismo ñepyrũmbýpe.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel, oñembojoajúva pe marandu mombeʼúpe pe tercer ánhel rembiapo rehegua, omyesakãta opaite yvy iñemimbipápe. Koʼápe ojeʼe yma guive peteĩ tembiapo oguerekótava pyʼaguasu opavave yvy ape ári ha peteĩ puʼaka ndaiporivéimava. Pe advento ñemonguʼe ary 1840–44 pegua haʼe vaʼekue peteĩ jehechauka porãiterei Tupã puʼaka rehegua; pe primer ánhel marandu oguerahahague opaite tenda misionérope ko yvy ape ári, ha oĩ vaʼekue ambue tetãnguérape pe tuichavéva interés religioso ojehechavaʼekue oimeraẽ tetãme pe Reforma siglo XVI pegua guive; ha upéva ári ohasáta pe ñemonguʼe mbarete guasu pe paha ñemongeta pe tercer ánhel rehegua guýpe.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pe tembiapo ojoguaíta upe Pentecostés Árape guarépe. Pe ‘amáma ypykue’ oñeme’ẽ haguéicha, Espíritu Santo oñehẽmbávo evangelio ñepyrũme, oñemongakuaa hag̃ua pe ñemitỹ iporãiteva, upéicha avei pe ‘amáma pahague’ oñeme’ẽta ipahápe pe mba’e mono’õ ojekakuaapa hag̃ua. ‘Upérõ jaikuaáta, ñañeha’ãramo jaikuaa hag̃ua Ñandejárape: Iñsẽha oĩmbama ko’ẽrõicha; ha Ha’e oúta ñandéve amaicha, pe amáma pahague ha pe amáma ypykueicha yvy ári.’ Oseas 6:3. ‘Pevy’a upéicharõ, Siõ membykuéra, ha peñembovy’a Ñandejára pende Jára rehe: Ha’e ome’ẽgui peẽme pe amáma ypykue hi’a porã hag̃uáicha, ha omboguejýta peẽme pe ama, pe amáma ypykue, ha pe amáma pahague.’ Joel 2:23. ‘Umi ára pahápe, he’i Tupã, ahẽíta Che Espíritu opa tetépe ári.’ ‘Ha oikóta, opavave ohenóiva Ñandejára réra, ojesalváta.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pe tembiapo tuicháva evanhélio rehegua ndaha’éi opaha hag̃ua peteĩ jehechauka michĩvév Tupã pu’aka rehegua-gui upe ojehechakuaáva’ekue iñepyrũrãme. Umi profesía oñekumpli va’ekue ama ypykue ñehẽguasupe evanhélio ñepyrũme, oñekumplíta jey ama pahápe ipahápe. Ko’ápe oĩ ‘umi ára piro’y’ rehegua apóstol Pedro oma’ẽ va’ekue tenonderã, he’írõ guare: ‘Peñembyasy piko upévare, ha peñekonverti, pene angaipa hag̃ua oñembogue, ou vove umi ára piro’y Ñandejára renondégui; ha Ha’e omondóta Jesúspe.’ Hechos 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Pe sexto sello rire hag̃ua pe porandu omoñepyrũva Elías ha Moisés, ojehechaukáva Apocalipsis capítulo siete-pe, ojepe’a pe séptimo sello ha omombe’u Espíritu Santo oñeñohẽha umi mokõi aty ári. Ojehechakuaa hag̃ua, pe descripción-pe oĩha peteĩ kirirĩ sapy’aite media hora pukukue. Pe ñeñohẽ ára pahápegua, ojehechaukáva pe séptimo sello jepe’ápe, oguereko peteĩ periodo kirirĩme.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ha oñemboty rire pe séllo poapyha, oiko kirirĩ yvágape ku media óra rupícha. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñeme’ẽ siete trompéta. Ha ambue ánhel ou ha oñembo’y pe altár rovái, oguerekóvo peteĩ incensário óroguigua; ha oñeme’ẽ chupe heta insiénso, ikatu hag̃uáicha oikuave’ẽ opa umi marangatu ñembo’e ndive pe altár óroguigua ári, oĩva tróno renondépe. Ha pe insiénso tatatĩ, osẽva umi marangatu ñembo’e ndive, ojupi Tupã renondépe pe ánhel po guive. Ha pe ánhel ojapyhy pe incensário, omyenyhẽ altár tata reheve, ha omombo yvy ári: ha oiko ñe’ẽnguéra, araveráicha ryapu, ára vera ha peteĩ yvyryrýi. Apocalipsis 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Ojehechakuaaháicha pe pasáhe oĩva *The Great Controversy*-pe, ama pahague oñepyrũ oñehẽ jave pe ánhel mbarete oguejy ha omyesakã yvy iñemimbipa rupive. Pe ama pahague oñepyrũ ramo guare “umi óga guasu táva Nueva York-pegua oñemombo yvýre” septiembre 11, 2001-pe.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Mávapa niko ñe’ẽ che amombeʼu vaekue Nueva York ojeipeʼataha peteĩ ola guasu rupive? Kóva araka’eve nda’éi che. Ha’e vaekue, ahechávo umi óga yvate guasu upépe oñemopuʼãva, piso ári piso, ‘¡Mba’e ñemondýiha oikóta Ñandejára opuʼãvo omynguʼe hag̃ua mbarete hag̃uáicha yvy! Upérõ oñekumplíta Apocalipsis 18:1–3 ñe’ẽ.’ Pe kapítulo dieciocho tuichakue Apocalipsis-pe ha’e peteĩ ñe’ẽmondo yvy ári ou hag̃uáre. Péro ndarekói mba’eveichagua tesape poravopyre mba’épa ou Nueva York ári, peteĩnte aikuaa: peteĩ ára umi óga yvate guasu upépe oitypáta Tupã pu’aka ojere ha ojere jevývo rupive. Pe tesape oñemeʼẽ vaekuégui chéve, aikuaa ñehundi oĩha ko múndope. Peteĩ ñe’ẽnte Ñandejáragui, peteĩ pokomi Imbarete Guasu rehegua, ha koʼã tetãygua guasu hoʼáta. Oikóta umi mbaʼe ñemondýiva ndaikatúiva ñañeimahina hag̃ua.” Review and Herald, July 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
11 jasyporundy ary 2001-pe okẽ huʼa paha oñepyrũ oguejy, ha upe ama ñehẽ oñohẽva oguejy umi ojehechaukáva Elías ha Moisés rupive ári, ha oguereko avei peteĩ kirirĩ ára. Peteĩ kirirĩ ára Moisés ha Elías-pe g̃uarã ojehechauka avei Apocalipsis kapítulo once-pe, upépe Moisés ha Elías, umi mokõi maranduhára ombohasa asy vaʼekue ko yvy ape ári, ojejuka vaʼekue “tape mbytépe”. Péro mbohapy ára ha mbyte rire osẽ hikuái Horeb itakuágui ha ojupi yvágape. Okẽ huʼa paha rembiasakue ryepýpe, pe marandu, ojehechaukáva umi mokõi maranduhára rupive, ojejuka ha oñemombo tape mbytépe, péro ndojeñotýi oñemoingove jey mboyve chupekuéra. Kóva haʼe peteĩva umi añetegua tenondegua pe León Judá ñemoñaregua koʼág̃a oipeʼáva.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Mbohapy sello paha ohechauka Ñandejára tavayguakuéra remimoĩmby paha, ojehechaukáva Elías ha Moisés rupive. Upe remimoĩmby omano ha oñemopuʼã jey. Haʼe peteĩ remimoĩmby, Adventismo ñepyrũgui niko oñepyrũ peteĩ remimoĩmby ramo ha osegi vaʼekue pe ary 1863 peve, ha upérõ omboyke hikuái pe añetegua peteĩha William Miller oisãmbyhy haguépe ohechakuaa hag̃ua. Pe ary 1863-pe upe remimoĩmby opa, pe ary 1863-pe legalmente oiko hag̃ua peteĩ iglesia ramo. Pe Alfa ha Omega oñemombaʼe mbarete hag̃ua, oñepyrũ hague hembýva tavayguakuérape peteĩ remimoĩmby ramo, upéicha avei omohuʼãta chupekuéra peteĩ remimoĩmby ramo.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Koʼág̃a rojapóma ñepyrũrã jehecha guasu umi siete tupãóre ha umi siete sello rehe. Umi mbohapy sello pahápe jahecha mokõi aty umi ojepeʼáva rehegua, ojehechaukáva Moisés ha Elías rupive. Umi sello mayma oguerovia hag̃ua pe ánhel mbarete Apocalipsis dieciocho-pe guare. Oguejy ramo 11 jasyporundy ary 2001-pe, mokõi aty umi ojepeʼáva oike peteĩ ñemopotĩ rapepe ojejapóva ojekuaaukávo ha oñembojaʼóvo mokõi aty omombaʼeguasúva pe movimiento ryepýpe Adventismo paha gotyo, ojehechauka ypykueháicha pe movimiento Adventismo ñepyrũme guare. Daniel ohechauka peteĩva umi aty apytégui, haʼe ombohérava umi añáva, ndoikuaamoʼãi pe arandu ñembohetave; umi arandúvante katu heẽ. Mateo ñanemomarandu umi ndorekóiva pe entendimiento pe arandu oñemosãso vaʼekue rehegua omohuʼãha peteĩ kuñataĩramo tavy. Umi kuñataĩ arandúva ohechauka pe apañuãi pyhare mbyte jave oikuaaha ha oguerekóha pe arandu ñembohetave. Umi arandúva ha umi tavýva ojehechauka Filadelfia tupãópe térã Laodicea tupãópe. Umi añáva, kuñataĩ tavýva Laodiceagua, oñemombo vaʼerã Ñandejára jurúgui, ha umi arandúva katu oguereko Tupã réra, térã Ikarakter, ijapytépe. Oĩramo pe sexto tupaó Philadelphia ohechauka umi arandúvape, mbaʼéicha piko pe séptimo tupaó Laodicea ohechauka umi añávape? Péicha ramo, pe secuencia ndaiporãi porãri, ndajajavyi piko? Pe mbohovái, añetépe, oñesolusiona Alpha ha Omega rupive.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Ñepyrũme pe tavaygua peteĩha oñembohérava’ekue Tupã retã, Israel yma guare, Moisés ohechauka hag̃ua Cristo-pe pe tavaygua oñembohérava’ekue paha gotyo.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Moisés ningo he’i añetéva umi túvape: Ñandejára pende Jára omopu’ãta peẽme guarã pene ryvukuéragui peteĩ maranduhára cheichagua; chupe pene ñe’ẽrenduva’erã opa mba’épe, opa mba’e ha’e he’íva peẽme. Ha oikóta, opa ánga nohenduséiva upe maranduhárape oñehundíta tavayguakuéragui. Hechos 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Peteĩha Tupã remimoĩva tavayguakuéra peteĩha apýrape, Juan el Bautista ha’e vaekue pe Elías mensahéro ombosako’íva tape Cristo ou hag̃ua peteĩhaite. Upéi Jesús ojapo vaekue Ijapopyrã kurusúre ha upe rire omoñepyrũ Ipa’i Guasu rembiapo pe tenda marangatúpe pe santuario yvagapeguápe. Pe mokoĩha Tupã remimoĩva tavayguakuéra ñepyrũme, Israel moderno, William Miller ha’e vaekue pe Elías mensahéro ombosako’íva tape Cristo Jeju Mokõiha hag̃ua. Upérõ Jesús sapy’aitépe oike pe Tenda Marangatuvévape ha omoñepyrũ pe huísio. Pe mokoĩha Tupã remimoĩva tavayguakuéra apýrape, peteĩ Elías mensahéro paha ombosako’i tape Cristo omoñepyrũ hag̃ua pe dispensación pe huísio oikovévaregua, Ipaha hag̃ua Irembiapo Pa’i Guasu Yvagagua ramo ha Ijeju Mokõiha.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller ohechauka ndaha’éi ñemomaranduhára añoite, ha katu avei pe movimiento ha’e oĩhaguépe joaju hag̃ua.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“Oryrýigui, William Miller oñepyrũ omyesakã hag̃ua tavayguárape Ñandejára rréino ñemimbykuéra, ogueraha iñehenduhárape umi profesía rupive pe mokõiha Cristo jeju peve. Káda ñeha’ãme ipy’aguasu ha imbareteve ohóvo. Juan el Bautista oikove haguéicha tenondegua Jesús jeju peteĩhára rehegua marandu hag̃uáicha ha ombosako’i Tape Ijeju hag̃ua, upéicha avei William Miller ha umi oñemoirũva’ekue hendive omoherakuã Ñandejára Ra’y mokõiha jeju….
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Hetaiterei oñemboguata hag̃ua omoañete hag̃ua pe añetegua ombo’éva’ekue William Miller, ha Tupã rembijokuái oñemopu’ã Elías espíritu ha pokatupe omoherakuã hag̃ua pe marandu.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Yma Israel yma guarépe Tupã ohenói Moiséspe, ha’e oguereko rire irundy pa ary tekombo’e oñembyaíva Egíptope, upéva oikotevẽkuri ambue irundy pa ary oiko hag̃ua desiértope oñeha’ãvo ojeipe’a hag̃ua Egipto rembiapo imbarete hag̃ua icharakterégui. Irundy pa ary rire heñói hague guive, oikuaávo ojeporavo hague chupe oguenohẽ hag̃ua Tupã retãyguápe Egíptogui, Moisés oiporu yvypóra mbarete ojuka hag̃ua pe egipciope. Ambue irundy pa ary rire, pe yvyramáta hendývape, ha’e opu’ã Tupã renói rehe. Ipahápe omoneĩ rire pe renói, omboyke pe tembiapoukapy omongarai hag̃ua ita’ýrape toikytĩ hag̃ua, oñemongyhyje meve ñemanórupi. Yvy Ñeprometida rembe’ýpe, opu’ã jey ha ombota pe Ita mokõiháicha. Yma Israel ñepyrũmbýpe, Moisés oguerekókuri peteĩ Laodiceagua rekokatu. Péicha jave jepe, omohu’ãkuri iñarandu yvate ha marangatu, oikehápe avei Cristo rehegua ta’angahai yma Israel pahaite peve. Cristo, oñorairõva’ekue umi judío oikóva ñe’ẽrei rehe, térã umi he’íva ijeheguieteha judío, ha ndaha’éiva, ohechauka peteĩ Filadelfiagua rekokatu. Yma Israel ñepyrũmbýpe Moisés ohechauka peteĩ Laodiceagua oikotevẽva órore, tesay ñepohãre ha ao morotĩre. Ipahápe Cristo ha’e peteĩ Filadelfiagua.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Adventísmo ñepyrũmbýpe, William Miller, ojehechaukáva umi mbovymi Sardis-pe oĩva nomongy’áiva ijao, ohechauka peteĩ Filadélfiagua, upéicha avei pe movimiento hendive ojoajúva. Adventísmo paha gotyo, pe movimiento oikuaáva pe ára paha 1989-pe, ha’ekuéra Laodiceaguaite va’ekue, Moisés-icha avei. Pe movimiento millerita omohe’õ pe movimiento Future for America rehe, ko ñe’ẽ profético ñeñangareko reheve: pe peteĩha movimiento oñembyaty Filadélfiaguáre Filadélfia ára-pe, ha pe pahagua movimiento oñembyaty Laodiceaguáre Laodicea ára-pe.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Che ha’e testígo hetave ko movimiento rembiasakue proféticogui oñepyrũva 1989 guive ambue tapicha oimeraẽgui ojoajúva Future for America rembiasakue rehe, ha ahechauka che voi aguata hague upe tembiasakue rupi oñepyrũvo 1989 guive peteĩ Adventista Laodiceagua oñemoneĩmava ramo. Oĩ heta ánga upe tape rehe omombaretétava che testimónio. Avei ikatu ahechauka añetehápe umi ojoajúva pe movimiento rehe Adventismo paha jave ha’e hague avei Adventista Laodiceagua oñemoneĩmava. Pe peteĩha tavayguakuéra oñembohérava oñepyrũ peteĩ Laodiceagua rehe, oikóva Filadelfiagua ramo, ha opa peteĩ Filadelfiagua rehe. Pe mokõiha tavayguakuéra oñembohérava oñepyrũ peteĩ Filadelfiagua rehe ha opa peteĩ Laodiceagua rehe oñehenóiva oiko hag̃ua Filadelfiagua ramo. Kóva hína Alpha ha Omega firma.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Mboriahu ha ñembotavy vai ha imboriahúva espiritual orekóva pe mburuvicha ha umi oñembojoajúva hendive, Tupã gueteri ombohape ha oisãmbyhy umi señal profética ojehúva’ekue ary 1989 guive ko’ág̃a peve. Mboriahu ha opívo’ỹ espiritual rehe pe mburuvicha ha umi oñembojoajúva hendive, Tupã gueteri ombohape pe jejuruvy’ỹ ñemongakuaa umi añetegua Ha’e ohechaporãva ojejuruvy’ỹ hag̃ua. Iporiahuverekópe, araka’eve ndojei’ýiva I “añeteguágui,” Ha’e omoheñói peteĩ ñemopotĩ rape ome’ẽva peteĩ Laodicense omano hag̃ua ha upéi oñemopu’ãjey hag̃ua peteĩ Filadelfiaygua ramo. Upe mano ha ñemopu’ãjey oñetipifika va’ekue umi kuatiañe’ẽ Daniel ha Apocalipsis ohai va’ekue rehe, mokõivéva oñejuka simbólikamente ha oñemopu’ãjey va’ekue. Juan oñemopu’ãjey pe mano-gui oñemombo haguére chupe peteĩ ña’ẽrõ ryakuápe haku etéva, Daniel katu umi león iñembyahýiva kuápe guive. Upéicha rupi, umi mokõi kuatiañe’ẽ, ha’éva peteĩnte kuatiañe’ẽ, ome’ẽ peteĩ énfasis pe símbolo mano ha ñemopu’ãjey rehe, pe marandu ko’ág̃a ojejuruvy’ỹva peteĩ párte ramo.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Pe “ara ára pahápe” pe movimiento juicio investigador rehegua, (ojejapouka vaʼekue techaukaháramo pe movimiento Millerita rupive), og̃uahẽvo tiempo paha hiʼaguĩhápe, Tupã omoĩ vaʼekue pe líder ha pe movimiento tojejuka hag̃ua ha upe rire toikove jevy hag̃ua. Pe contexto umi siete iglesias rehegua ryepýpe, Laodicea ojejuka vaʼekue 18 de julio de 2020-pe ha oikove jevýta Filadelfia ramo pe ley dominical og̃uahẽ mboyve. Pe movimiento oikove jevy vaʼekue appétava umi siete iglesias rehegua, ha katu upéva vaʼerã pe ochoha. Pe movimiento haʼéta pe ochoha, péva heʼiséva, umi siete-gui.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Ko secreto profético ojejoko Apocalipsis kuatiápe heta testígo ári, jepe koʼág̃a peve noñeñandúi vaʼekue. Ko aravo ñaimehápe koʼág̃a jahasávo pe mymba raʼanga ñehaʼãrõme, pe Hermana White ñanemboʼehaicha upéva haʼeha pe ñehaʼãrõ og̃uahẽva pe léi domingo mboyve. Pe léi domingo-pe hína Ñandejára sello oñemboguapy umi Filadelfia-guáre upe tembiasakuepegua. Haʼekuéra katu ohasa vaʼerã pe mymba raʼanga ñehaʼãrõ og̃uahẽva pe tiempo de gracia oñemboty mboyve.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pe Señor ohechauka chéve hesakã porã hag̃uáicha pe mbói ra’anga oñemoheñóitaha pe gracia ára oñemboty mboyve; péva hína pe jehechaukaha guasu Tupã tavayguakuérape guarã, upéva rupive ojedesidíta hag̃ua hekove opave’ỹva raperã. Nde rembo’yháicha pe nde posición peteĩ jopara vaieterei ñemoĩjoavykuéra rehegua, upévare mbovymi añónte oñembotavyta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko tema ojehechauka porã; [Apocalipsis 13:11–17, oñecita].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tavaygua Tupã rehegua ohasava’erã oje-sella mboyve. Opavave ohechaukáva hekojerovia Tupãme iñe’ẽrendu rupi I Léi, ha omboykévo omoneĩ hag̃ua peteĩ sábado japu, oñemohendáta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta Tupã oikovéva sello. Umi ombohasáva pe añetegua yvágagui ouva’ekue ha omoneĩva domingo sábado ramo, ohupytýta pe mymba ñaña marka” Manuscript Releases, volúmen 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Ko tembiasakue ojehasa ko’ág̃a, mokõi hatĩ yma ojekuaaukáva Republicanismo ha Protestantismo ramo oiko jeýma democracia ha Protestantismo apóstata ramo. Umi mokõi hatĩ oñembojoajúvoitepa, upéi omoheñói peteĩ pokatu año, peteĩ hatĩ año. Upe período-pe avei, Tupã ohechaukáta ha omopu’ãta Protestantismo añetegua hatĩ oikuaauka hag̃ua mymba guasu ra’anga rehegua. Umi mokõi hatĩ oguata ojoja oñondive pe Estados Unidos ndohejamo’ãi pe sexto reino profecía bíblica-pegua hag̃ua.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Apocalipsis diecisiete ohechauka pe joaju mbohapyháicha pe dragón rehegua (Tetã Joaju), pe mymba rehegua (poder papal) ha pe proféta japu rehegua (Tetã Unidos) ha’eha pe poder ha’éva pe akã poapyha, ha oúva umi siete akã apytégui. Umi siete akã ha’e umi reino profecía bíblica rehegua oñepyrũva Babilonia-gui, upéi Medo-Persia, Grecia ha upéi Roma pagana. Upéi pe quinto reino ha’e Roma papal, proféticamente oguerekóva peteĩ herida mortal ary 1798-pe. Upe punto histórico-pe pe sexto reino profecía bíblica rehegua, Tetã Unidos, ojupi pe tróno ári peve oñemboty pe léi domingo oútava pya’e rehe.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Tetãnguéra Joaju hag̃uare oñembopytareíta upéi pe pu’aka opavave yvy ape ári ombopytareíva ta’ãnga mymbaguasúpe g̃uarã. Upérõ pe poteĩha mburuvicharenda avei ohupytýta peteĩ ai omano hag̃uáicha, ha Tetã peteĩ reko Amérikagua upéi ombohováita opaite yvy ape ári oguerovia hag̃ua iñakãrapu’ã Tetãnguéra Joajupáre ári, ha ojeruréta avei ojeguerovia hag̃ua papado rekokatupyry tekoporãguáva mburuvicha hag̃ua pe mbohapy joaju ári.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Ha ombotavy umi oikóva ko yvy ári umi mba’e hechapyrã rupi oguerekóva pu’aka ojapo hag̃ua mymbaguasu renondépe; ha he’i umi oikóva ko yvy ári tojejapo hag̃ua ta’anga mymbaguasúpe g̃uarã, upe ojeheridava’ekue kyse puku reheve ha oikove jeýva. Ha oguereko va’ekue pu’aka ome’ẽ hag̃ua tekove mymbaguasu ra’ãngápe, ikatu hag̃uáicha mymbaguasu ra’anga oñe’ẽ ha ojapo hag̃ua opa umi ndovy’áiva omomba’e guasu hag̃ua mymbaguasu ra’anga tojejuka. Apocalipsis 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Pe “ta’ãnga mymba ñarõ” rehegua jehechauka añoite oñeme’ẽva inspiración rupive ha’e kóva: ohechauka joaju iglesia rehegua (poder papal) ha estado rehegua (Naciones Unidas, Estados Unidos omboguatáva ambue porundy porundy mburuvicha guasu.) Jezabel ha’e poder papal; Acab ha’e Estados Unidos, ha’éva mburuvicha guasu umi diez tribu yvategua ári.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Tetã peteĩ rekojoja hag̃ua pe léi domingo-pe, Tiro (papado) ojepysova’ekue tesaráipe ary 1798 guive “mandu’áta” hese, ha upépe oñepyrũta umi purahéi ombotavýva. Pe yvypóra rembipota guasu oguejýgui, oñemombe’úva “tetã ñehundi” ramo Ellen White jehaípe, Estados Unidos ojejokóva ogueru hag̃ua opaite yvy ape ári oikóva peteĩ ñeñomoirũme oñembohovái hag̃ua pe pokatu bíblico ombojoajúva mayma kuimba’e po hendive hese oñemoĩ hag̃uáicha. Upéva hína Islam, oñerrepresentáva Islam ru ypykuéra Ismael rupive.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ha Ñandejára ángel he’i chupe: Péina nde ryeguasu, ha reiméta peteĩ ta’ýra; ha remoĩta héra Ismael; Ñandejára ohendúgui nde jehasa asy. Ha’e katu peteĩ kuimba’e ka’aguyguáicha; ipo opu’ãta opavave rehe, ha opavave po opu’ãta hese; ha oikóta opa ijoyke’ykuéra renondépe. Génesis 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Estados Unidos omoheñói peteĩ joaju ambue porundýva mburuvicha guasu ndive, ha ojapyhy upe sãmbyhyha renda. Upéva ojapo sapy’ami hag̃uánte, ha upéi ojerure hatãta pe pokatu papal oguapy hag̃ua opa mba’e akãrãicha, Jezabel oisãmbyhy haguéicha Acab-pe.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Upéicha, pe alianza mbohapy pegua—dragón, mymba ñarõ ha proféta japu—oho oñondive Armagedón-pe. Pe papapy ocho he’ise jeikove jey, ha pe reino oñemombe’úva profesía rupi ojapyhy hague peteĩ herida omano hag̃uáva ha’eva’ekue pe quinto reino, pe pu’aka papal. Pe papado oikove jeýramo, oiko hikuái pe octavo reino-rõ, ha oñeme’ẽ chupekuéra pe joaju mbohapy pegua rehegua ñangareko; ha upe octavo reino ha’e pe peteĩ akã umi siete reino apytégui oñemohu’ãmava oñemombe’uha ojapyhy hague peteĩ herida omano hag̃uáva, péro pe inspiración avei omombe’u upe herida omano hag̃uáva pohãno rehegua.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Oñemoaguĩvo pe apañuãi pahaitépe, tuicha mba’eete oĩ hag̃ua joaju ha peteĩ ñe’ẽme’ẽ Ñandejára rembiporukuéra apytépe. Ko yvy henyhẽ ama vai, ñorairõ ha joavygui. Ha upéicharõ jepe, peteĩ akã guýpe—mbarete papal guýpe—tapichakuéra oñembyatyta oñemoĩ hag̃ua Ñandejára rehe, Itestígo kuéra rapykuéri. Ko joaju oñemohatã pe apostata guasúre. Ha’e oñeha’ã aja ombojoaju hag̃ua hembiguáikuérape oñorairõ hag̃ua añetegua rehe, omba’apóta avei omboja’o ha omosarambi hag̃ua umi añetegua moherakuãhára. Akãrasy, ñaimo’ã vai ojuehe, ñe’ẽvai, ha’e omokyre’ỹ oiko hag̃uáicha joavy ha ñembyaipa.” Testimonies, volume 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Pe poapyha mburuvicha guasu, pe poteĩha mburuvicha guasu ha pe pokõiha mburuvicha guasu upe jave opavave omokañyma hikuái ijeheguiete umi tetãnguéra; upévare, peteĩteĩva tetãnguéra opu’ã jevýta oñondivepa peteĩ tetã ramo, mbohapy voregui ojepóva, ojoguase hag̃ua añetegua’ỹme pe Tupã Reko Yvateguasu mbohapy-joajúva.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Pe poteĩha rréino oñepyrũva mokõi hatĩ ovecha ra’y joguaha reheve ha opa peteĩ hatĩ oñe’ẽva dragónicha oguereko marandu-proféticape mba’etéva pokatu papal rehegua, péva oikógui mymba ra’anga ramo. Ha’e hína pe mymba, pe pokatu papal, upe tenonderãite ojehechauka hag̃ua pe poapyha rréino oikove jey va’ekue ramo, ha’éva umi siete-gui. Péro jepe pe pokatu papal ha’e pe omohu’ãvéva hekopete pe enigma profética, pe poapyha ha’égui umi siete-gui, Tetã Unidos omoheñói peteĩ ta’anga papado rehegua ha upévare, proféticamente, oguenohẽ umi peteĩchagua característica pe pokatu papal rehegua.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Tetã peteĩ rekojoja Estádos Unídos oñepyrũkuri ary 1798-pe, Isaías mokoipa mbohapy he’iháicha, Tiro, pe pokatu papal, ojeheja hag̃uáicha ñembyesaráipe pe sexto rréino pahápe peve. 1798 ha’eva’ekue pe ára paha umi Millerita-kuérape ĝuarã, Adventismo ñepyrũme. 1844 arapokõindy peve, Adventismo Millerita omoneĩma va’ekue Protestantismo ao guasu, ohojoja hag̃ua pe kornu Republicano reheve, ohechaukáva Tetã peteĩ rekojoja Estádos Unídos governación. Mokõi kornu oĩ peteĩ tembiapo peteĩme, upévare ohasa joajúpe tembiasakue rupi. Adventismo ñepyrũ ha ipaha ohojoja pe kornu Republicano reheve. Pe tembiasakue 1798 guive, umi Protestante-kuéra ombotove mboyve pe ángel peteĩha marandu, ha’eva’ekue pe ára Tupã omopyendaha pe kornu protestante. Upéicha ojapo peteĩ proceso de prueba rupive, ojapo haguéicha pe kornu Republicano ndive. Heta mba’e ikatu hag̃uáicha oñeñe’ẽ umi kornu ojojaváre, ha katu ndaha’éi ko’ág̃a.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Pe kuatiaĩ republicano omoakãratĩ apóstata protestantísmo ndive, ndaha’éi pe kuatiaĩ protestante añetegua ndive; pe kuatiaĩ añetegua ha’e pe Ovecha Ra’y rajy rembireko ha ha’e peteĩ kuña marangatu. Aravo paha guive ary 1989-pe oĩ kuri siete mburuvicha guasu. Pe sexto umi mburuvicha guasu apytégui orresivi peteĩ herida omano hag̃uáicha upe aryete voi pe movimiento opaha Adventismo-pe avei orresivi haguépe peteĩ herida omano hag̃uáicha. Pe octavo mburuvicha guasu aravo paha guive ary 1989-pe, ha’éta pe orresivíva’ekue peteĩ herida omano hag̃uáicha ha upéi okuera jey. Ha’eva’erã peteĩ mburuvicha guasu oúva umi siete apytégui. Upe jave avei, ary 2020-pe, pe sexto mburuvicha guasu orresivi ramo guare pe herida omano hag̃uáicha, pe kuatiaĩ ko’ág̃a ogueraháva pe manto protestante avei ojejuka. Oiko haguéicha pe mymba Catholicismo rehegua ndive, ha oiko haguéicha pe ta’anga mymba rehegua apóstata protestantismo rehegua ndive, upéicha avei pe kuatiaĩ añetegua protestantismo rehegua ndive. Pe kuatiaĩ protestantismo rehegua oñerrepresenta pe sexta iglesiaicha, oikóva pe octava, ha katu oúva umi siete apytégui.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Reñangareko jave koʼã heʼíva, nemanduʼavaʼerã pe marandu ojeipeʼa hag̃uáta mbeguekatúpe pe tiempo de gracia oñembotýta hag̃uáicha mboyve, katuete oñepresentáta pe contextope pe ñepyrũ ohechauka hag̃ua pe paha. Upe marandu oñepresentáta pe metodología “historicismo” reheve, oiporúva tembiasakue bíblica, ombojoajúvo tembiasakue mundial rehe, ojekuaa hag̃ua arapaha. Upe marandu osẽ yvýgui.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Añetegua osẽta yvýgui; ha tekojoja oma’ẽta yvágagui. Heẽ, Ñandejára ome’ẽta iporãva; ha ñane retãta ome’ẽ hi’a heta. Tekojoja oho va’erã henonderã; ha ñanemoĩta hapykuéri tapepe. Salmos 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Ndaha’éi añónte pe yvy pe pasáhepe ojehechaukaha “tetã”ramo. Pe pasáhe Salmos-pe ndaha’éi añónte ohechaukáva pe “tetã”ha pe “yvy” mymba guasu Apocalipsis mokõipaapyha-pe, síno avei he’i “añetegua” “hoky”ha pe yvýgui.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Mávapa tetã pyahu Yvy Pyahúpe, ary 1798-pe, opuʼãvaʼekue mbareterãme, omeʼẽvo promésa pyʼaguasu ha tuichakue rehegua, ha ogueraháva yvóra atención? Pe símbolo ñembojoaju ndaikatúi oiko porandu. Peteĩ tetã, ha peteĩnte, ombohovái ko profesía mbaʼejerure; haʼe ohechauka hesakã porã hag̃uáicha Estados Unidos de América rehe. Jey ha jey, pe apytuʼũ, haimete pe ñeʼẽ exacta jepe, pe haihára marangatu rehegua, ojeporu vaʼekue oikuaaʼỹre oradór ha historiadór rupive omombeʼu hag̃ua ko tetã opuʼã ha okakuaa hague. Pe mymba ojehecha vaʼekue ‘osẽ yvýgui’; ha, traduktór-kuéra heʼiháicha, pe ñeʼẽ koʼápe oñembohasáva ‘osẽ’ ramo heʼise tee ‘okakuaa térã hoky hag̃ua peteĩ kaʼavoicha.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Tetã peteĩ rekojoja Joajuupyre ha’e pe mymba yvy rehegua “okakuaáva”. Upévare, peẽ peñeha’ã jave peikuaa hag̃ua ko’ã artíkulope oñemoĩva je’e añeteha, ñanembo’éva Tupã ñe’ẽ rupive ohechauka pe marandu oñemopyendataha pe paha ojehechaukávo pe ñepyrũ rupive, oñemoĩta hag̃ua contexto-pe línea histórica ári línea histórica, ha oúta va’erã peteĩ ñe’ẽgui Tetã peteĩ rekojoja Joajuypýpegua. Añetehápe oĩ ñe’ẽ japu Tetã peteĩ rekojoja Joajuypýpe, péro Tupã Ñe’ẽ he’íva ha ipoguýpe, oimeraẽ mensahéro térã ministerio oĩva térã iñepyrũva Tetã peteĩ rekojoja Joajuypégui okápe ha’e peteĩ tesape japu. Adventismo oñepyrũ Tetã peteĩ rekojoja Joajuypýpe peteĩ kuimba’e ñe’ẽ reheve ha peteĩ movimiento oñemopyendáva upe tetãme. Jesús ohechauka peteĩ mba’e paha pe mba’e ñepyrũ rupive.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Pe oguerekóva apysa, tohendu mba’épa he’i pe Espíritu umi iglésiakuérape.