And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Ha pe yvate gotyo ruvicha ipochy eterei, osẽta ha oñorairõta hendive, pe yvate gotyo ruvicha ndive; ha omboatyta peteĩ tuicha aty; ha pe aty oñemeʼẽta ipópe. Ha oguerahapa rire pe aty, ikorasõ oñemombaʼeguasúta; ha omboguejyta heta paʼũeterei tapichápe; upéicharõ jepe, ndopytamoʼãi imbareteve hag̃ua upévare. Daniel 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Umi versíkulo once ha pakõi ohechauka Putin ñepu’ã porã Ukrainia ha Unión Europea ári, ha upe rire mba’éichapa opyta ha mba’e vai oñembyaty hese ijehupyty rire Guerra Ucraniana-pe, ojehechaukaháicha Ptolomeo rehe ijehupyty porãme Rafia-pe ary 217 a.C. ha imano térã iñehundi versíkulo doce-pe. Pe tema ko’ã versíkulope ha’e mburuvicha ñemboyvate ha ho’a hag̃ua yvy gotyo pegua ruvicha.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Koʼág̃a peve umi artíkulo ohechauka hína umi tema tenondegua umi línea profétikava kapítulo once-pe. Daniel kapítulo once, versíkulo once oikotevẽ michĩve tiempo ñambohasa mboyve tenonderã gotyo pe kapítulo-pe. Daniel once, versíkulo once ojoja Apocalipsis once, versíkulo once ndive.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Ha rire mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike hesekuéra, ha opu'ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohecháva'ekue hesekuéra ári. Apocalipsis 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Ary 2023-pe, mokõi testígo, mymba ojukáva yvykua pypuku’ỹvagui, opu’ã jevy hikuái ipy ári. Pe tesa’ẽhára hatĩ Republicana rehegua oñepyrũ va’ekue ary 2015-pe Donald Trump omoherakuãrõ guare oikeseha presidénteramo, ha ary 2020-pe dragón, ojehechauka hag̃ua umi globalista oĩva ko yvy ape ári rupive, ha umi globalista ha’éva pe partido Democrático, oñondive umi globalista pe partido Republicano-pegua ndive (RINO’s), omonda pe jeporavoha ha omoĩ Joe Biden-pe, upéicha rupi ojuka Donald Trump-pe tape mbytépe. Pe hatĩ Protestante, ojehechaukáva pe ministerio Future for America rupive, ojejukáva’ekue omyasãivo peteĩ marandu vai, peteĩ ñe’ẽmondo he’íva Islam ojapotaha peteĩ ñorairõrã Nashville rehe. Ary 2023-pe, mokõivéva, pe hatĩ Republicana ha pe Protestante, oikove jevy. Pe versíkulo 11 ohechauka pe Ñorairõ Ucrania-pegua ñepyrũ ary 2014 guive tenonderãite pe py’aguapy’ỹme, oguahẽvo ipahápe Putin ha Rusia pu’aka paha peve.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Pe versíkulo onceha pe jehechaukaha oikuaaukáva, oguahẽva huísiope Adventismo rehegua en general, ha avei umi ogueroviáva’ekue pe tesape 9/11 rehegua ha pe mbohapyha ñembyasy guasu og̃uahẽ hag̃ua; ha katu tenonderãite ha’e umi ojejapótava responsable pe tesape profesía rehegua ikatu hag̃uáicha oñeikũmby, oñemboja’o ha oñeñepyrũva’ekue oñembohesakã mbeguekatúpe julio ary 2023 guive.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Adventismo mburuvicharã ojeheja ykére ary 1989-pe, oñemombe’uháicha Cristo heñói hague upe ára proféticope. Cristo oñemongarai jave, ha’e oñepyrũ ohenói umi temimbo’e ha’éva “pe pyenda” Iglesia Cristiana rehegua; péicha ohechauka hag̃ua 9/11, araka’e Islam og̃uahẽvo pe mbohapyha ñembyasy guasu reheve, Ñandejára ogueraha jey Itavayguakuérape Jeremías tape yma guarépe, umíva ohechaukáva Adventismo pyendakuéra. 9/11-pe oñepyrũ umi oikovéva juicio Ñandejára róga ndive, ha Adventismo omboyke Apocalipsis dieciocho pegua ánhel resape, péichaite umi hudío-kuéra omboyke haguéicha Jesús-pe Mesías ramo. Umi omoneĩva’ekue Apocalipsis dieciocho pegua ánhel resape, upéi oñeha’ã hag̃ua oñemantene pe desengaño 18 de julio de 2020 rupive.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Jasypokõi ary 2023-pe, Daniel kapítulo 11, versíkulo 11 pegua tesape ohechauka añetegua ko’ág̃aguápe pe línea okapeguáva. Upe tesape oñe’ẽva profecía oñekumplívare okápe, oĩva Daniel 11:11-pe, ojehechauka porã umi vírhen oikove jeývape Apocalipsis kapítulo 11, versíkulo 11-pe. Apocalipsis ohechauka pe tembiasakue hyepypegua Daniel omyesakãva tembiasakue okapegua ramo.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Umi ohesaʼỹva’ekue pe tesape ojehechauka hag̃ua oñepyrũvo jasypokõi 2023 guive ohechauka mokõi aty iñambuéva, oĩma hag̃ua umi oiko vaʼekue oñondive jasypokõi 2023 rire ha koʼág̃a ndoguatavéima oñondive. Pe huísio haʼe peteĩ mbaʼe ohóva tenonderã gotyo, ha oñepyrũvo 9/11-pe pe tupao Adventista del Séptimo Día oñemeʼẽ kuri ichupe “aravo hag̃ua oñembyasy” iñemboyke haguére umi “tembiapoukapy oñemopyenda hag̃ua marandu profético Miller ha iñirũnguéra omoneĩ vaʼekue”, haʼekuéra mbeguekatúpe omboyke vaʼekue oñepyrũ guive 1863-pe. Oñepyrũvo 9/11 guive peve 18 jasypokõi 2020, pe tupao Adventista del Séptimo Día oreko kuri ipahaite oportunidad oñembyasy hag̃ua, ha upe jave umi oparticipa vaʼekue pe proclamación Nashville 2020-pe oñehaʼãmbyre. Jasypokõime, pe fase paha ñemopotĩ rehegua ojehechauka umi versíkulo once-pe, capítulo once-pe, Daniel ha Apocalipsis kuatiápe.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Ko proceso de prueba-pe oñemboguata mokõiha mbohapy prueba apytégui. Pe mokõiha prueba ha’e peteĩ prueba ojehecháva, oñemotenondéva peteĩ tembi’u-jemi rehegua prueba reheve ha opa hag̃ua pe mbohapyha prueba rehe, upeva katu, umi mokõi oñemotenondévagui iñambuéva, ha’e peteĩ prueba decisíva. Umi kuñataĩ virhen-kuéra opáyvo Pyharepyte-pe pe ñehenói rehe: “Péina pe Novio ou,” peteĩ aty oguereko pe aséite tekotevẽva ha ambue katu oñehundi. Umi Millerita-kuéra ombohovái ko tembiapoeteite, ha upéicha rupi ohechauka hikuái peteî entendimiento mokõive peteĩ línea profética okáguio ha peteĩ hyepýguio.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Omoherakuãvo pe ánhel mokõiha marandu, ohechauka hag̃ua umi iglesia protestante ho’áva Babilonia rajykuéraramo, omoherakuã hikuái peteĩ marandu oĩva okáguio hembiasakuegui. Ikatu hag̃uáicha omoherakuã pe Pyharepyte Sapy’a Hatã marandu, tenondeite tekotevẽ kuri ohechakuaa hag̃ua ijehegui umi vírhen oĩva’ekue peteĩ are oha’arõha ára pukukue jave. Pe versíkulo once-pe, Daniel-pe ha Apocalipsis capítulo once-pe avei, umi marandu hyepypegua ha okapegua ojehechauka Añetegua Ára Ko’ág̃agua ramo jasypokõi ary 2023 guive.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Daniel peteĩha kapítulope, mokõiha ha ojehecháva prueba vaʼekue oiko hague ojuhu rire Daniel ha umi mbohapy kuimbaʼe porãite rova henyhẽve ha iporãveha “ojehechávo” umi okarúva Babilonia rembiʼúgui. Mokõiha kapítulope, pe prueba ojehecháva ojehechauka peteĩ prueba profétikáramo ojeruréva oñemyesakã hekopete hag̃ua peteĩ marandu kañymby, ipahápe ojehechaukáva haʼeha taʼanga umi mburuvichakuéra rréino Biblia profecíape gua. Daniel peteĩha, mokõiha ha mbohapyha kapítulo ohechauka Apocalipsis catorce-pegua peteĩha, mokõiha ha mbohapyha ánhelpe.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Mokõiha ánhel Apocalipsis catorcepegua oñe’ẽ pe marandu okapeguáre historia Millerita rehegua, ha Daniel mokõihápe avei oñeñe’ẽ pe línea okapeguáre ta’ãnga mymbakuéra historia proféticape guáva rupive. Pe jehechapy ojejapo vaʼekue peteĩhápe oñemopyenda Daniel ha umi mbohapy kuimbaʼe jeroviapyrévare, ha upévare haʼe pe línea hyepypegua. Umi línea okapegua ha hyepypegua profecía rehegua, ojehechaukáva Daniel peteĩ guive mbohapy peve joja hag̃ua umi mbohapy ánhel Apocalipsis catorcepegua ndive, ome’ẽ ambue testígo pe marandu mokõiha ánhel rehegua oñekumpli hague umi Millerita rupive.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Umi Millerita-kuéra omoherakuã mokõi marandu, peteĩ okáguio ha ambue hyepýguio, omohu’ãvo pe proclamación del Clamor de Medianoche. Iñarandu okápegua ha’eva’ekue pe mokõiha ánhel Apocalipsis catorcepegua, upéicha rupi omoĩ directamente pe marandu Millerita-kuéra rehe pe mokõiha ánhel ndive ha Daniel mokõi pe ta’ãnga ndive. Pe ta’ãnga orrepresenta umi rréino okápegua profecía bíblica rehegua, Babilonia literal guive Babilonia moderna peve, oguahẽva ipahápe pe probation humana ñembotývo. Umi Millerita-kuéra oñembojoaju jey pe marandu okápegua Babilonia rehegua ndive. Daniel jehecha rupi pe prueba oñemopyenda va’ekue pe tembi’u ha’e oiporavova’ekue ho’u hag̃ua ári, ha pe peteĩha ánhel Apocalipsis díezpegua oguejy ha omoĩ peteĩ ipy yvy ári ha ambue yguasu ári oguereko peteĩ lívro michĩ ojepe’áva, Juan oñemandáva ho’u hag̃ua. Pe peteĩha ánhel ojehechauka tembi’u rayhu rupive ha upéi ou peteĩ prueba jehechagua. Pe prueba jehechagua oikehápe peteĩ línea añetegua hyepypegua ha okápeguáva.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Daniel 11-pegua once hápe, oñembojojávo Apocalipsis 11-pegua once hándive, orrepresenta pe jehecháva mokõi hendáicha pe prueba. Pe prueba oñemohuʼã pe prueba decisiva-pe, umi virgen-kuéra ohechauka jave oguerekoha pe aséite térã nahániriha. Upéva jehechauka oiko mboyveʼimi pe gracia rembeʼýgui ñemboty pe léi domingo-pe Estados Unidos-pe. Pe gracia rembeʼýgui ñemboty pe léi domingo-pe oñetypifika vaʼekue 22 jasypa 1844-pe. Pe 22 jasypa 1844 mboyveʼimi, 17 jasypoapy 1844-pe, umi Millerita-kuéra ogueraha pe marandu peteĩ ola guasuicha pe costa oriental pukukue rupi Estados Unidos-pe.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 ha’e pe ára paha opaha hag̃ua, araka’eve Daniel kuatiañe’ẽ ojepe’árõ guare; ha Daniel kuatiañe’ẽ ojepe’árõ, akóinte oĩ peteĩ mba’ekuaarã jehepyme’ẽ ojapo hag̃uáicha mokõi aty omomba’eguasúva. 1989 ha’e pe peteĩha umi mbohapy techaukarã jehechaha apytégui, ojehechauka hag̃uáicha pe peteĩha ángel oguahẽ rupi ary 1798-pe. Pe peteĩha ángel oguejývo 11 jasypoapy 1840-pe, ha’e ohechauka va’ekue pe ángel Apocalipsis dieciocho-pegua oguejýtava 9/11-pe. Pe peteĩha ñembyasy Millerita rembiasakue-pe ombojehechakuaa pe mokõiha ángel oguahẽha, ha ohechauka 18 jasypokõi 2020, ha pe aravo pyta ñepyrũ. Umi Millerita mbeguekatúpe opáy kuri pe mokõiha ángel marandu rehe, ha ha’ekuéra voi hague umi kuñataĩ parábola umi diez virgenes-pegua. Ha’ekuéra opáymbaitéma kuri Exeter camp meeting-pe agosto 1844-pe. Umi ciento cuarenta y cuatro mil opáy kuri julio 2023-pe, pe Marandu Pyhare Mbytegua oñepyrũvo ojepe’a mbeguekatúpe.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Pe ára de demora oñemohu’ã va’ekue umi Millerita-kuérape Exeter-pe, péicha avei oñemohu’ã haguéicha Lázaro rogayguápe Jesús omoingove jey ramo guare Lázaro-pe, ha upéva oiko Cristo ministerio rembiapo paha ha ijyvatevévaramo, Lázaro oiko ramo guare iministerio “sello”-ramo. Lázaro ñemongove jey ohechauka pe ára de demora paha, ha Tupã tavayguakuéra ñesella. Pe Jeike Triunfal oúva upe rire ohechauka va’ekue pe marandu Pyhare Mbyte Sapukái rehegua ñemoherakuã historia Millerita-pe. Daniel kapítulo once versíkulo once tema ha’e pe mburuvicha yvy south-gua ñemopu’ã ha ho’a, ha upéva ogueraha Panium ñorairõme versíkulo trece guive quince peve. Umi versíkulo ha’e pe prueba decisiva oñemoĩhápe pe sello umi kuimba’e ha kuña kuéra syvakuáre, umi oñemopu’ã hag̃ua peteĩ poyvi ramo versíkulo dieciséis-pe.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Pe versíkulo quince oñekumpli pe Ñorairõ Paniopegua-pe, oñembojokupytýva Cristo oho haguére Cesarea Filipópe. Upépe, Cesarea Filipópe, Cristo omoambue Simón Barjoná réra Pedro-pe, ohechaukáva pe sello ñemoĩ umi cien cuarenta y cuatro mil ári. Upe guive, pe kurusu pya’e oútava resape oñemyesakã umi disípulope. Cristo omoambue rire Simón réra Pedro-pe, pe kurusu mboyve, upéva oñembojokupyty pe prueba decisiva Exeter ha Lázaro rehegua ndive, ogueraháva pe Jeike Triunfal Jerusalénpe. Pe aty guasu Exeter-pe, 12 guive 17 jasypoapýpe, orepresenta pe paha oñemoĩ porã añetegua-pe, pe sacudida mboyve, ha’éva pe yvyryrýi Léi Dominical rehegua Daniel ha Apocalipsis kapítulo once-pe.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Pe tembiapo Battle Creek-pe oho upe orden-pe voi. Umi tendota sanatorio-pe ojehe’a umi ndogueroviáivandi, ha omoinge chupekuéra ikuatiañe’ẽrã atykuérape, peteĩ hendáicha térã ambue hendáicha; ha upéva katu ha’ete ku omba’apóva hikuái hesa mboty reheve. Oikotevẽ hikuái pe discernimiento rehe ndohechakuaái hag̃ua mba’épa ikatúva osẽ ñanderehe araka’eve. Oĩ peteĩ espíritu de desesperación, ñorairõ ha tuguy ñehẽgui, ha upe espíritu okakuaavéta pe ára pahaite peve. Umi tavaygua Tupãgua oñemboty hag̃ua ipypekuéra renondépe—ndaha’éi peteĩ sello térã marca ojehechakuaáva, síno peteĩ oñemohenda hag̃ua añeteguápe, taha’e arandupy rupive ha taha’e espíritu rupive, ikatu hag̃uáicha ndaikatúi oñemongu’e chupekuéra—upeichaiténte, Tupã tavaygua oñesella ha oñembosako’i rire pe sacudida-pe g̃uarã, upéva oúta. Añetehápe, oñepyrũma voi. Tupã juicio-kuéra oĩma ko’ág̃a yvy ári, ome’ẽ hag̃ua ñandéve marandu’ẽ, ikatu hag̃uáicha jaikuaa mba’épa oúta.” Manuscript Releases, volumen 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Pe sella ojehasa vaʼekue umi cien cuarenta y cuatro milpe ojehechauka Exeter camp meeting rupive, Cristo omoambuévo Simón réra Pedrope ha Lázaro jeikove jevy rupive. Upe jeikove jevy ohechauka typológicamente umi mokõi testigo jeikove jevy Apocalipsis capítulo once-pe. Umi versículo diez guive dieciséis peve ohechauka pe tembiasakue ñemiguáva versículo cuarentapegua. Pe ojeipeʼa ñepyrũ pe tembiasakue ñemiguáva versículo cuarentapegua oñepyrũ vaʼekue pe cumplimiento histórico versículo oncepegua ryepýpe ha pe ñorairõ ucraniano ndive. Julio de 2023 guive, upe tembiasakue ñemiguáva oĩ hína ojeipeʼa hag̃uáicha pe León Judá ñemoñaregua rupive.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Umi candidato-kuéra oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe oñemongove jey rire pe versículo once-pe, Apocalipsis capítulo once-pe, oñepyrũ pe prueba profética ojehecha hag̃uáicha tekotevẽva ojehasa antes de que probation oñemboty pe léi domingo-pe, pe Hermana White ohechauka vaʼekueha pe prueba taʼanga mymba guasu rehegua.
“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 Ñandejára ohechauka chéve hesakã porãha mymba ra'anga oñemoheñoitaha mboyve oñemboty hag̃ua probation; pórke kóva ha’éta pe prueba guasu Tupã tavayguakuérape guarã, upévare ojedesidíta hikuái ipahaitépe heko py’aguapy térã ñehundi opa ára g̃uarã. Nde posición niko peteĩ jehe’a guasuite mba’e ndojoajúiva apytépe, upévare sa’iiterei oñembotavýta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko tema ojehechauka porãiterei; [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 tavayguakuéra Tupã rehegua oguerekóva’erã oñemboty hag̃ua hese kuéra pe sello. Opavave ohechaukáva’ekue ijerovia hag̃ua Tupãre iñe’ẽrendúvo Hembiapoukapýpe, ha omboykévo oasepta hag̃ua peteĩ sábado japu, oñemohendáta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta pe sello Tupã oikovéva rehegua. Umi omboykéva pe añetegua yvágagui ouva ha oaseptáva pe sábado domingo rehegua, ohupytýta pe mymba ñaña marka.” Manuscript Releases, volúmen 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Pe línia profética okapegua ojeipe’a Daniel 11, versíkulo 11 rembiasápe, ha pe línia hyepypegua ojeipe’a Apocalipsis kapítulo 11, versíkulo 11-pe. Pe línia okapegua ohechauka mba’éichapa pe mymba ra’anga, ombojegua peteĩ joaju iglesia ha estado rehegua, pe iglesia oguerekohápe poguype pe joaju, oñemopyenda umi oikovéva juicio aja. Pe línia hyepypegua ohechauka mba’éichapa Cristo ra’anga, ombojegua peteĩ joaju divinidad ha humanidad rehegua, oñemopyenda umi oikovéva juicio aja.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Pe mbyekovia ñemyatyrõha mbohapyha ánhel rehegua ha umi cien cuarenta y cuatro mil rehegua oñepyrũ ára pahaépe ary 1989-pe, ojehechaukaháicha Daniel 11, versíkulo 10-pe. Upérõ avei oñepyrũ Daniel capítulo 12 ñemoañete perfecto.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he’i chupe: Tereho nde rape, Daniel; koʼã ñeʼẽ niko oñemboty ha oñemboguapy hag̃ua sellorã pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñehaʼãmbaitéta; umi iñañáva katu ojapóta mbaʼe vai, ha avave umi iñañávagui ndoikumbymoʼãi; umi arandúva katu oikumbýta. Daniel 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Pe capítulo once rehegua versíkulo diez ohechauka peteĩ “mopotĩrã rape” ñepyrũ, ojehechaukáva pe ángel peteĩha rupive Tupã kyhyje ramo. Pe versíkulo once ha doce ohechauka moõpa umi cien cuarenta y cuatro mil oñemopotĩ morotĩ. Zacarías kuatiañe'ẽ omombe'u pe jehasa.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Ha ohechauka chéve Josué, pe pa’i guasu, oñembo’yva Ñandejára ánhel renondépe, ha Satanás avei oñembo’yva ijakatu gotyo ombohovái hag̃ua chupe. Upéi Ñandejára he’i Satanáspe: “Ta nde juky’o Ñandejára, Satanás; heẽ, Ñandejára ojeporavóva Jerusalénpe, ta nde juky’o. Ndaha’éi piko kóva peteĩ yvyra rakã’i ojehekýiva tatágui?” Josué katu oñemonde ao ky’ápe, ha oñembo’y pe ánhel renondépe. Upéi pe ánhel oñe’ẽ ha he’i umi oñembo’yvape henondépe: “Peipe’a chugui umi ao ky’a.” Ha chupe he’i: “Ma’ẽke, aipe’a ndehegui ne rembiapo vaikue, ha romonde ao pyahúpe.” Ha che ha’e: “Toñemoĩ iñakã ári peteĩ akãao porã.” Upémarõ omoĩ hikuái iñakã ári peteĩ akãao porã, ha omonde chupe ao reheve. Ha Ñandejára ánhel oñembo’y upépe. Zacarías 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Ko pasaje oñembotyaje Cristo rembiapo pahápe Sumo Sacerdóte ramo ha ohechauka umi cien cuarenta y cuatro mil oñeselláva.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Zacarías visión Josué ha pe Ángelo rehegua ojeporu mbarete ijojaha’ỹvape Tupã tavayguakuéra jehasápe ára guasu ñemoĩporã paha gotyoguápe. Upe ramo pe tupaogua rembyre oguerahaukáta peteĩ jehasa asy guasu ha py’apy guasúpe. Umi oñongatúva Tupã mandamiénto ha Jesús jerovia oñandúta dragón ha imbohorykuéra pochy. Satanás ohecha yvy tuichakue imba’erã ramo; ojapyhy jepe heta cristiano he’ínteva ijehe. Hákatu ko’ápe oĩ peteĩ aty michĩva ombohováiva isãmbyhy. Ikatúramo ombogue chupekuéra yvy ape ári, itriunfo oñembotýtaite. Oinfluensiaháicha umi tetãnguéra pagano Israel ñehundípe, upéicha avei hi’aguĩma hag̃ua omokyre’ỹta umi mbarete aña yvy arigua ohundi hag̃ua Tupã tavayguakuérape. Yvyporakuéra ojejeruréta iñe’ẽrendu hag̃ua kuimba’e rembiapoukapykuérape, omboykévo pe léi divína.” Profetas ha Mburuvichakuéra, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“pe ára guasu ñemoĩporã paha rehegua” ha’e ñepytyvõha, tenonderã, umi cien cuarenta y cuatro mil rehegua, ha upéi ojejoko hag̃ua Tupã ra’ykuéra ambuekuéra oĩva ko’ág̃a Babilóniape.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Oñemomirĩ aja Tupã tavayguakuéra henondépe, ojerure asy hag̃ua ipy’a potĩ hag̃ua, oñeme’ẽ pe mandato: ‘Peipe’a umi ao ky’a’; ha oñeñe’ẽ chupekuéra ñe’ẽ ñemokyre’ỹ reheve: ‘Pema’ẽke, ambohasa ndehegui ne rembiapo vai, ha amonde ndéve ao pyahu.’ Zacarías 3:4. Pe ao marã’ỹ Cristo tekojoja rehegua oñemoĩ Tupã ra’ykuéra jerovia hag̃ua ojeipy’amongetáva, oñeha’ãmbáva ha jeroviapýva ári. Pe hembýva ojehecharamóva’ỹ oñemonde ao mimbipa reheve, araka’eve hag̃ua noñemongy’ái hag̃ua ko yvygua ñembyai rupive. Hérakuéra opyta Cordero kuatia tekove reheguápe, ojehai hag̃ua umi jeroviapýva opa ára rehegua apytépe. Ha’ekuéra ombohovái pe ñembotavyhára ñuhãnguéra; ndopytái ijerovia mbaretegui pe dragón sapukái rupi. Ko’ág̃a opyta hag̃ua opa ára g̃uarã ojepysyrýva pe py’ara’ãhára ñuhãgui. Iñangaipakuéra oñembohasa angaipa moñepyrũharápe. Peteĩ ‘akãao porãite’ oñemoĩ iñakã ári.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Aña Satanás oñehaʼã aja omoĩ hag̃ua iñakusa hag̃ua, ánhel marangatu, ojehechaʼỹva, ohasa ha ou, omoĩvo umi jeroviapývare Ñandejára oikovéva séllo. Koʼãva hína umi oĩva yvytýpe Sión ári pe Ovecha Raʼy ndive, ha oguereko Túva réra ojehaíva iñakã renondépe. Haʼekuéra opurahéi pe purahéi pyahu guapyha renondépe, upe purahéi avave ndaikatúi oikuaa, ndahaʼéiramo umi cien cuarenta y cuatro mil añónte, umi ojepyréva yvygui. ‘Koʼãva hína umi oseguíva pe Ovecha Raʼýpe oho hag̃uáicha haʼe ohohápe. Koʼãva ojepyréva yvypóra apytégui, peteĩ yva tenondegua ramo Ñandejárape ha pe Ovecha Raʼýpe guarã. Ha ijurupe ndojejuhúi mbotavy: haʼekuéra niko ndojavyiʼỹre oĩ Ñandejára guapyha renondépe.’ Apocalipsis 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Koʼág̃a ojehupyty pe ñeʼẽngue Ánhel rembiporu tuichakue jeporavopyre: ‘Ehendu koʼág̃a, nde Josué, paʼi guasu, nde ha umi ne irũ oguapýva nde renondépe; haʼekuéra niko kuimbaʼe ojehecharamóva; péina, che aguerúta Che Mbaʼeyrã, pe Yvyra Raky.’ Zacarías 3:8. Cristo ojechauka pe Ijepyrorãha ha Iñemosãsõhára ramo Ipuéblorã. Koʼág̃a añetehápe pe hembýva hikuái ‘kuimbaʼe ojehecharamóva’, ha pe taresay ha ñemomirĩ ojapóvape ikuéra jeiko-pukukue aja oñemoambue vyʼápe ha terakuã porãme Tupã ha pe Ovecha Raʼy renondépe. ‘Upe árape Ñandejára Raky porã ha mimbipáta, ha yvy rembiapokue iporãitereíta ha ojeguerohory hag̃ua umi Israel-gua osẽ vaʼekuépe g̃uarã. Ha upérõ oikóta, pe opytáva Siónpe ha pe hembýva Jerusalénpe oñembohérata hag̃ua marangatu, peteĩteĩ umi ojehaíva umi oikovéva apytépe Jerusalénpe.’ Isaías 4:2, 3.” Profetas y Reyes, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Pe sellamiento ha’e pe mokõiha paso pe “opotĩ, ojejapo morotĩ ha oñeha’ã” Daniel rehegua. Umi versíkulo once ha doce ohechauka Rusia pu’aka paha ha ho’a paha, pe mburuvicha kuarahyresẽ gotyogua maranduhára rehegua, oiko mboyve ñorairõ Pánion pegua umi versíkulo trece guive quince peve. Pe cien cuarenta y cuatro mil oñemboi’óvo chuguikuéra ijao ky’a Cristo rupive pe ára guasu expiación rehegua pahaitepe, oguereko hikuái peteĩ “mitra porã”, upéva ha’e Daniel oñemomba’eguasu hag̃ua mbohapyha mburuvicha ramo, pe ao pytã asy ha pe cadena óro ndive. Upéva avei ha’e José oñeme’ẽ hague pe cadena óro, oñemomba’eguasu hag̃ua mokõiha mburuvicha ramo ha oñeme’ẽ haguére chupe pe mburuvicha kuatia’ẽ ring. Pe “ring” ohechauka pe sella mburuvichagua, peteĩ mburuvicha oipurúva omoĩ hag̃ua i léi kuérape pe sella mburuvichagua.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Darío oiporu imboyvy hag̃ua hymba’i ryru ojejoko haguã pe yvykua oñemoĩ haguépe Daniel leónguéra apytépe.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Upéi mburuvicha guasu omanda, ha ogueru hikuái Daniel-pe, ha omombo chupe león-kuéra itaýpe. Upérõ mburuvicha guasu oñe'ẽ ha he'i Daniel-pe: Nde Jára, remoñepytyvõva meme, ha'e ndepeysóta. Ha ogueru hikuái peteĩ ita, ha omoĩ pe itaý jurúre; ha mburuvicha guasu omboty hag̃ua upéva iséllo teé reheve, ha avei imburuvichakuéra sél lo reheve; ani hag̃ua oñemoambue mba'eve Daniel rehegua. Daniel 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Pe ñe’ẽ hebreo oñembohasáva “anillo de sellar” ramo ha’e H5824 Strong-pe, ha oúva peteĩ ñe’ẽ rapo ojogueraháva H5823 rehe; he’iséva peteĩ kuãirũ sellador (oñegrabáva ramo guáicha). Josué pe ánhel renondépe, Daniel umi león kuápe, José Faraón renondépe ohechauka umi cien cuarenta y cuatro mil ñembosella, ha upéva hína pe mokõiha prueba Daniel doce-pe, upépe umi oñemopotĩmava upéi “oñemomorotĩ” “oñeha’ã” mboyve. Ko’ã línea avei ojehechauka “Zorobabel” rupive, “Salatiel ra’y.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Upe árape, he’i Jehová de los ejérsito, romoguahẽta ndéve, Zorobabel, che rembiguái, Sealtiel ra’y, he’i Jehová, ha romoĩta peteĩ kuãirũicha; che aiporavo rupi ndéve, he’i Jehová de los ejérsito. Hageo 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zorobabel he’ise Babilonia ñemoñare, ha itúva héra va’ekue Salatiel, he’iséva “Tupãgui jeruréva.” Zorobabel ohechauka pe marandu mokõiha ángel rehegua, ohenóiva Babilonia ñemoñarekuérape Tupã ovecha atype ára pahápe. “Ñembo’e” mba’e ojejuhu irundy sua ha irundy mil rehegua ndive, ha’ekuéra oguenohẽva Babilonia ñemoñare paha; pe ñembopyahu niko ñembo’e rupive añoite oiko.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Peteĩ ñemyingove jey Tupã rayhu añeteguáva ñande apytépe ha’e opaite ñane remikotevẽ gui tuichavéva ha pya’eve oikotevẽva. Hekávo upéva va’erã ha’e ñane rembiapo peteĩha. Oĩva’erã ñeha’ã kyre’ỹ jaipyhy hag̃ua Ñandejára jehovasa, ndaha’éi Tupã ndoipotái hag̃uáicha ome’ẽ ñandéve Ijehovasa, síno ñande nañaimbosako’ígui jajerure hag̃ua upéva. Ñande Ru yvagagua tuichave oipotágui ome’ẽ Ijespíritu Santo umi ojeruréva chupe, umi túva yvy arigua oipotaháicha ome’ẽ mba’e porã ita’yrakuérape. Hákatu ha’e ñane rembiapo, ñemombe’u, ñemomirĩ, ñembyasy ha ñembo’e kyre’ỹ rupive, ñamohu’ã hag̃ua umi condición Tupã oprometéva hi’ári ome’ẽtaha ñandéve Ijehovasa. Peteĩ ñemyingove jey oñeha’arõva’erã añoite ñembo’e rupi. Pe tetãygua oikóramo gueteri imboriahueterei Tupã Espíritu Santo rehe, ndaikatumo’ãi omomba’e pe Ñe’ẽ ñemombe’u; ha katu pe Espíritu pu’aka opokóramo ikorasõre, upéicharõ umi ñe’ẽmondo oñeme’ẽva ndaha’emo’ãi mba’e’ỹre. Ojegueraháva Tupã Ñe’ẽ ñembo’e reheve, Ijespíritu jehechauka ndive, ha akãguapy porã jeporu rupive, umi oho ñande atyhápe ohupytýta peteĩ jehasa iporãitereíva ha hepyetereíva, ha ogajépe ojevyvo, oñembosakóita omoañete hag̃ua peteĩ influencia hesãiva.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Ymaguare estandárte rerahaha kuéra oikuaa mba’épa he’ise oñorãirõ Tupã ndive ñembo’épe, ha ovy’a Hembiasakue Espíritu ñehẽguasu reheve. Péro ko’ãva ohasáva hína tembiapo renda guasu ári; ha máva piko opu’ã hína omyenyhẽ hag̃ua hendaguéra? Mba’éichapa oĩ pe generación pyahu osẽva? ¿Ojerepa hikuái Tupã gotyo? ¿Ñañakãrapu’ãpa pe tembiapo oikóva pe santuario yvagapeguápe, térãpa ñaha’arõ peteĩ pokatu mbarete ou hag̃ua tupao ári upéi hag̃uánte ñañemombáy? ¿Ñaha’arõpa jahecha opaite tupao oñembopyahujeýva? Upe ára araka’eve ndoúmo’ãi.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Oĩ tapicha kuéra iglesia-pe ndojekonvertíriva, ha ndopytáiva oñembojoajúvo ñembo’e serio, ipu’akapáva rehe. Tekotevẽ ñañepyrũ tembiapo peteĩteĩva. Tekotevẽ ñañembo’e hetave ha ñañe’ẽ sa’ive. Tekovaí oñemboheta, ha tavayguakuérape oñembo’eva’erã ani hag̃ua oñembopy’aguapy Tupãrayhupápe peteĩ heko año rehe, espíritu ha pu’aka’ỹre. Ñañemoĩmbaitéramo ñahesa’ỹijo hag̃ua ñande py’a tee, ñamombo hag̃ua ñane angaipa kuéra, ha ñamyatyrõ hag̃ua ñane inclinasión vai kuéra, ñane ánga ndojupi mo’ãi tekovai rei gotyo; ndajajeroviái mo’ãi ñandejehe, jaguerekóta rupi peteĩ ñeñandu opytáva tapiaite ñane mbaretekue oúva Tupãgui.” Selected Messages, aranduka 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Pe ñembo’e rembiapo rechaukaha oñemyesakã Daniel-pe, omoĩporãvo peteĩ ñembo’e oikua hag̃ua pe marandu okapeguáva capítulo mokõihápe, ha avei peteĩ ñembo’e omboaje hag̃ua pe marandu hyepypegua ojehechaukáva capítulo porundýpe. Zorobabel ha itúva Sealtiel orrepresenta pe sella ojeporóva umi cien cuarenta y cuatro mil rehe pe mokõiha prueba-pe, upéva hína pe prueba ojehecháva mymba ra’anga rehegua, ha upéva avei hína pe prueba hyepypegua ojehechaukáva Apocalipsis capítulo once, versículo once-pe, ha avei pe prueba okapegua ojehechaukáva Daniel capítulo once, versículo once-pe.
We will continue to address verse eleven in the next article.
Romoñe’ẽmante pe téxto once-peguare pe artíkulo oúvape.