We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Mboyve kuatia pe artículo pahápe jahechakuaa hag̃ua opa mbohapy ángel Apocalipsis catorce pegua oguerekoha peteĩ marandu ipopekuéra. Pe ángel mokõiha ha mbohapyha ojehechauka oguerekóva peteĩ “kuatiañe’ẽ”, hendivekuéra oguejy jave imarandu reheve. Káda ángel orrepresenta peteĩ marandu, ha káda marandu og̃uahẽvo omoheñói peteĩ efecto. Pe ángel peteĩha og̃uahẽkuri ary 1798-pe. Upe marandu ojeipe’a hag̃ua isélle, ha oĩ peteĩ jeikuaapy hetave juicio oúvagui rehe. Upe jeikuaapy hetave omoheñói mokõi aty oadora vaʼekue. Pe ángel mokõiha og̃uahẽ ramo, pe marandu oñeʼẽva protestánte-kuéra hoʼágui ojeipeʼa hag̃ua isélle, ha oĩ jeikuaapy hetave ha ojeheñói mokõi aty. Pe marandu Cry de Medianoche og̃uahẽ ramo 22 jasypa 1844-pe, ojeipeʼa hag̃ua isélle Exeter camp meeting-pe, ha oĩ jeikuaapy hetave ha ojeheñói mokõi aty kuñataĩ. Pe ángel mbohapyha og̃uahẽ ramo 22 jasypa 1844-pe, pe marandu pe ángel mbohapyhagua ha opa mbaʼe upéva orrepresentáva ojeipeʼa hag̃ua isélle, ha oĩ jeikuaapy hetave ha ojeheñói mokõi aty.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Ambue mba’e ojejuhúva umi ánhelkuérape oguereko hag̃ua joaju umi ánhel marandu kuéra ñemombarete rehe. Mokõiha ánhel marandu oñemombarete vaʼekue Pyharepyte Sapyʼa Marandu rupive, pe artíkulo ohasavaʼekue ohechauka haguéicha; hákatu pe Pyharepyte Sapyʼa Marandu ndojehechaukapái peteĩ ánhel año reheve, oñemombeʼu heta ánhel rupive. Pe tembiasakue ombohovái vaʼekue mokõiha ánhel ha Pyharepyte Sapyʼa Marandu ohechauka mokõiha ánhel marandu oñemombarete hague pe Pyharepyte Sapyʼa Marandu ojoaju jave hendive. Upéicha avei, pe lívrope ñañemombeʼu hag̃ua:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Ahecha ánhelkuéra oñemyangekóvo oho ha ou yvágape. Oguejy hikuái yvy ape ári, ha upéi ojupi jey yvágape, oĩmbávo oñembosako’i hag̃ua ojehupyty hag̃ua peteĩ mba’e guasu iñimportánteva. Upéi ahecha ambue ánhel ipokatuetereíva oñemondóva oguejy hag̃ua yvy ape ári, ha ombojoaju hag̃ua iñe’ẽ pe ánhel mbohapyha ndive, ha ome’ẽ hag̃ua pokatu ha mbarete imarandúpe. Tuicha pokatu ha mimbipa oñeme’ẽ pe ánhelpe, ha oguejy aja, yvy omimbi hag̃ua imimbipápe. Pe tesape oho vaekue henonderã ha ou vaekue hapykuéri ko ánhel rehe, oike opárupi, osapukái hatãvo, ñe’ẽ mbaretépe, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko añakuéra róga, ha opa espíritu ky’a renda, ha opa guyra ky’a ha ndaija’éiva koty. Pe marandu oñe’ẽva Babilonia ho’a hague rehe, pe ánhel mokõiha ome’ẽ haguéicha, oñeme’ẽ jey, oñembojoapývo upépe umi tekovai oike vaekue umi iglésiakuérape ary 1844 guive. Ko ánhel rembiapo oguahẽ pe ára porãitépe, ha oike oñondive pe tembiapo paha tuichavéva pe ánhel mbohapyha marandu rehegua ndive, oñembotuichávo peteĩ sapukái hatãme. Ha Tupã retãygua oñembosako’i opárupi oñembo’y hag̃ua pe ñembojopy aravópe, pya’e hag̃uáicha ombohováita hikuái. Ahecha peteĩ tesape tuicha oĩva hi’ári kuéra, ha ha’ekuéra ojoaju pe marandúre, ha kyhyje’ỹre omombe’u tuicha pokatúpe pe ánhel mbohapyha marandu.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Umi ánhel oñemondo oipytyvõ hag̃ua pe ánhel mbarete oúva yvágagui, ha ahendu ñeʼẽnguéra haʼetéva osẽva opárupi heʼíva: Pesẽ chugui, che retayguakuéra, ani hag̃ua peike hendive iñangaipakuérape, ha ani hag̃ua pejapyhy umi mbaʼe vai oguerekóva; pórke hembiapo angaipa ohupyty yvága peve, ha Tupã imanduʼa hekojojaʼỹrekuére. Ko marandu haʼetevaʼekue peteĩ joapy pe marandu mbohapyha rehegua, ha ojoaju hese, peteĩ pyhare mbyte sapukái ojoaju haguéicha pe ánhel mokõiha marandu rehe 1844-pe. Tupã gloria oĩ vaʼekue umi santo ipasiénsia ha ohaʼarõvape ári, haʼekuéra kyhyjeʼỹre omeʼẽ pe pahápegua ñeñemongeta pohýi, omombeʼúvo Babilonia hoʼapa hague, ha ohenóivo Tupã retayguakuérape osẽ hag̃ua chugui; ikatu hag̃uáicha okañy iñehundi kyhyje hag̃uagui.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Sapukái Pyharepytegua ojoaju vaʼekue ángel mokõiháre, ha Apocalipsis dieciochopegua ángel ojoaju ángel mbohapýre; ha haʼe ojoajúvo ángel mbohapýre, omombeʼujey hína pe joaju oikovaʼekue Sapukái Pyharepytegua ha ángel mokõiha apytépe adventísmogua ñepyrũmbýpe. Mokõi testígo rehe oñemopyendáva, ángel mokõiha ha mbohapýva, peteĩteĩ marandu angélico oguereko peteĩ marandu mokõiha omeʼẽva chupe pokatu. Koʼã mokõi testígo omboʼe ñandéve, pe ángel peteĩháva marandu oguahẽvo tembiasakue ryepýpe, upéi tekotevẽvaʼerãha oguahẽ peteĩ ára upe marandu oñemombaretévo peteĩ marandu mokõiháre. Kóva, añetehápe, upéicha avei vaʼekue ángel peteĩháva rehe. Pe párrafo peteĩhápe pe pasáhe puku ñande ramosẽ vaʼekuépe, Hermana White omoĩ ángel peteĩhávape umi mbaʼe rechaukaha peteĩchagua Juan omeʼẽvagui Apocalipsis dieciochopegua ángelpe, heʼívo: “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” Hesakã porã pe pasáhepe haʼe oñeʼẽha ángel peteĩháva rehe.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Pe ánhel peteĩha marandu og̃uahẽkuri ary 1798-pe, ha upe rire oñemombarete ágosto 11, 1840-pe, araka’e pe yvate guive oñemohu’ãrõ guare pe supremasía otomana. Upe jave pe ánhel mbarete Apocalipsis diez-pe oĩva oguejy yvágagui ha omoĩ peteĩ ipy yvýre ha ambue yguasu ári. Ha’e ombohechauka pe ñemombarete pe ánhel peteĩhagua, ha kóva hína pe ohechakuaaukáva pe tembiapo pe ánhel peteĩhagua ha’eha peteĩchaguaite pe tembiapo pe ánhel Apocalipsis dieciocho-pe guare reheve. Mokõivéva omyesakã va’erãkuri ko yvy ijyvate reheve, péro pe ánhel Apocalipsis dieciocho-pe guare ojoaju pe ánhel mbohapyha rehe, peteĩchaite pe Pyharepyte Sapy’a Hatã ojehu haguéicha ojoaju pe ánhel mokõiha rehe, ha peteĩcha avei pe ánhel oguejýva Apocalipsis diez-pe ojoaju pe ánhel peteĩha rehe.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Upévare, og̃uahẽrõ guare pe ánhel peteĩha, ojeipe’a hag̃ua peteĩ marandu omoheñóiva mokõi aty omomba’égui. Pe ánhel peteĩha marandu oñemombaretérõ guare pe ánhel Apocalipsis diez peg̃ua rupive, ha’e oguereko va’ekue ipope peteĩ lívro michĩva, ha omanda Juan-pe ho’u hag̃ua, ohechauka hag̃ua ogueru hague peteĩ marandu, ojeipe’a hague upéva ha upéva omoheñói hague mokõi aty omomba’égui. Ha og̃uahẽrõ guare pe ánhel mokõiha, Pe Sapukái Pyharepytegua ha pe ánhel mbohapyha, ojeipe’a peteĩ marandu oipy’amongetáva ha omoheñóiva mokõi aty omomba’égui.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Pe pasáhe jahecháva hína, oñembojojávo Cristo rembiasakue umi Millerita rembiasakuére, pe proceso de prueba sucesiva oikova’ekue umi Millerita rembiasápe oiko hague avei Cristo árape, ha upéva va’ekue Israel yma guarépe g̃uarã ipaha. Ha peteĩ proceso de prueba sucesiva oiko ra’e ramo Israel espiritual ñepyrũme ha Israel yma guare pahápe, upéicharõ oĩta peteĩ proceso de prueba sucesiva Israel espiritual pahápe, oiko haguéicha Israel yma guare ñepyrũme.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Miller ypykuépe kóva orrepresentáta po jepe’a ombohasáva prueba ha omoheñóiva mokõi aty ñemomba’eguasuhárape guarã ary 1798 guive peve 22 jasypa 1844. Pe pasáhe hesakã porã ombo’eha, re’a ramo peteĩ pruevape, nderehasamo’ãi pe oúvape, ndereñeha’ãmo’ãigui jepe. Avei hesakã porã Cristo ára peve pe proceso de prueba opa, ha umi ymaite guive ojeporavova’ekue tavayguakuéra pe ñe’ẽme’ẽme oĩmbaite pytũmbýpe pe tembiaporã ñesalvasiõ rehegua guive. Daniel ha Juan orrepresenta umi ohendúva pe ñe’ẽ oĩva hapykuéri, umi ohasava’ekue peteĩ proceso de prueba oñemboguata mbeguekatúpe rupive, oikotevẽva peteĩteĩva investigación individual opaite añetegua pyahu rehe, umi ojepe’ava’ekue.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Daniel ha Apocalipsis kuatiañe'ẽ peteĩnte kuatiañe'ẽ, ha Daniel ha Juan hína mokõi testígo upe kuatiañe'ẽ peteĩme guare. Peteĩ testígo ha'e kuatiañe'ẽ ñepyrũ, ha ambue testígo ha'e kuatiañe'ẽ paha. Mokõivéva testígo ohasa omanóva ha oikove jeýva simbólikamente; peteĩva oñemuhágui Medo-Persia mburuvichakuéra rréino rehe, (ohechaukáva Estados Unidos-pe), ha ambuéva oñemuhágui Roma rehe, (ohechaukáva papado-pe). Juan oñemuhágui oĩgui sábado ñangarekohára ramo, ojoguaitépe Daniel oñemuhágui ndoipotái rupi omoambue heko de adoración. Oñondivepa ohechauka umi oĩvape arapaha opávo, oñemuháva ndoaseptái haguére adoración domingopegua, omyengovia hag̃ua pe sábado ára pokõihára.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Umi tapicha ojehechauka hag̃ua Daniel ha Juan rupive haʼe térã haʼéta umi oñemboselláva, pórke Daniel oñemoĩrõ guare umi león kuápe ndojehechakuaái haguére mburuvicha guasu “mandamiento”, pe mburuvicha guasu ombosella pe ita, ikatu hag̃uáicha pe propósito ndojehechaukái ambue hendáicha. Daniel oñembosella vaʼekue opa ára g̃uarã, pórke pe mburuvicha guasu rembiapoukapy ha avei isello pokatu ndaikatúi oñemoambue, medos ha persas leikuéra heʼiháicha. Pe mburuvicha guasu sello oñemoĩ peteĩ ita ári ha pe okẽ oñemboty. Pe okẽ oñemboty pe léi domingope, ha avave ndaikatúi oipeʼa upe okẽ, pe okẽ oñemboty haguéicha 22 jasypa 1844-pe. Kóva haʼe vaʼekue peteĩ taʼanga hesakãva ohechaukáva mbaʼeichaitépa iñimportantete ñahesaʼỹijo hag̃ua ndahaʼéi añónte umi tembiapo profétiko oñemyesakãva peteĩ profesíape, síno avei mbaʼeichaitépa iñimportantete ñamoĩ porã hag̃ua umi circunstancia ojere vaʼekue proféta rehe ojehechaukárõ chupe pe tembiasakue ryepýpe.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Upéicharamo jepe, kóva avei peteĩ techapyrã ohechaukáva mbarete oguerekóva ñamoĩvo oñondive ñepyrũ (pe kuatia Daniel rehegua) ha paha (pe kuatia Apocalipsis rehegua) mokõivéva testígo ramo peteĩ profecía peteĩchagua rehegua, ha mokõi testígo niko upe oñeikotevẽva oñemopyendá hag̃ua peteĩ añetegua bíblico. Umi mba’e oje’eva’ekue oikótaha ha profetakuéra rembiapo rehegua techapyrã, ojoajúva pe profesía rehe, mokõivéva niko peteĩcha jepe oñeinspira vaekue.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Opaite Ñandejára Ñe’ẽme’ẽ niko oñeme’ẽ vaekue Tupã ñe’inspirasión rupive, ha iporã mbo’epy hag̃ua, jehechauka hag̃ua jejavy, ñemoĩporã hag̃ua, ha ñembo’e hag̃ua tekojoja rehe: ikatu hag̃uáicha Tupã mba’evére omba’apóva oĩ hag̃ua porãmbaitépe, oñembosako’i porã hag̃uáicha opa tembiapo porãpe g̃uarã. 2 Timoteo 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Umi mbaʼe oje’evaʼekue Ñandejára Ñeʼẽme ohechauka hína arapy paha, upéicharõ pe taʼanga proféta rehegua ha umi mbaʼe ijerére oĩva, peteĩchagua pe ojapyhýramo ha oñemoĩ hag̃ua heʼi hag̃ua pe marandu ojeʼévaʼekue, avei haʼe peteĩ taʼanga arapy pahagua rehegua. Upévare, proféta jerére oĩva ha hembiapokuéra ojehechauka hag̃ua profétikamente ramo, pe proféta haʼe peteĩ taʼanga Ñandejára tavayguakuéra rehegua arapy pahápe. Ko ñehesaʼỹijo ñamoĩ porã rire, ñambojoajúramo Malaquías pe marandu Elías rehegua Revelación catorce ha dieciocho rehegua ndive, enterove otestifika pe tembiasakue marandu paha ñemomarandu rehegua; ha katu ijatestimónio mokõi hendáicha.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Pe marandu oĩ mba’e oje’eva’ekue oikótava, ha umíva oĩ Tupã retãyguakuéra okápe; ha peteĩ mokõiha testimónio katu oguereko maranduhára rembiasa, ha’e oguerohoryhápe ha omyasãihápe pe marandu. Pe maranduhára rehegua ñemoarandu, mokõi líneape maranduharakuéra rehegua ombohéiva peteĩ tembiasakue peteĩchagua rehegua okápegua ha hyepypegua, ojekuaa ha oñemoĩ kuri kuatiápe tetãygua resa renondépe Adventísmo ñepyrũhára rupi. Pe techapyrã ojeporavovéva ko tembiapo rehegua umi ñepyrũhára rupi, che remiandu hag̃uáicha, ha’e oñemombe’úvo umi siete tupao Apocalipsis pegua ha umi siete sello Apocalipsis pegua ha’eha tembiasakuéra joja ojuehe, omombe’úva tupao rembiasakue hyepypegua ha okápegua. Umi sello ohechauka pe tembiasakue okapegua; umi tupao katu, pe hyepypegua.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Pe mensáhe Elías rehegua oĩva Malaquíaspe, Apocalipsis capítulo catorce ha dieciocho ohechauka peteĩteĩha pe marandu paha jojaite, oñehenóiva avei “Jesucristo Revelación” ramo Apocalipsis capítulo peteĩme. Capítulo peteĩme Tupã Túva ome'ẽkuri pe marandu Cristo-pe, ha upéi ha'e ome'ẽ Gabriel-pe, ha upéi Gabriel ome'ẽ Juan-pe, ha Juan upéi omondo umi iglésiakuérape. Pe mensáhe Elías rehegua, avei umi marandu ojehechaukáva Apocalipsis capítulo peteĩ, catorce ha dieciocho-pe, ha'e hína pe marandu peteĩete voi.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ha umi proféta espíritu oĩ proféta kuérape poguýpe. Ñandejára ndaha’éi ningo sarambi apohare, síno py’aguapy rehegua, opaite umi marangatukuéra tupaope guaréicha. 1 Corintios 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Ha’e akóinte pe ñe’ẽ peteĩchante, pórke “umi maranduhára oĩ guýpe umi maranduhárape.” Pe ñe’ẽ oñembohasáva “oĩ guýpe” ramo umi versíkulope he’ise: “omoĩ hag̃ua peteĩ ambuéguy; ha ijehegui, ohendu hag̃ua: – oĩ hag̃ua ñe’ẽrendúpe (ñe’ẽrendu), oñemoĩ guýpe, oñemomichĩ hag̃ua peteĩme, toĩ (toñemoĩ) sujéto (pe, hag̃ua), toĩ (toñemoĩ) ñesãmbyhy guýpe (pe, guýpe), oñeme’ẽ hag̃ua ijehe ambuépe.” Opa umi maranduhára peteĩ ñe’ẽme oĩ oñondive, ha oĩ ñesãmbyhy guýpe ojupe, térã pe marandu ome’ẽ va’ekue oguerúta hag̃ua hag̃ua sarambi.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Opavave umi ta’ãngamýi profétika pe marandu paha paha paha rehegua ohechauka hag̃ua peteĩchante marandu. Ñandejára rembipota hína umi oñekonsideráva “arandu” ramo pe parábola umi pa virgen rehegua, ha’éva avei umi “arandu” “oikumbýva” “aranduka rehegua jeikuaave” pe kuatiañe’ẽ Daniel rehegua ojeipe’ávo; Ñandejára rembipota umi “arandu” ohechakuaa hag̃ua pe marandu especial ojeipe’ávo. Upéva jehechakuaa ojejapo pe tembiaporã estudio bíblico rehegua rupive, ha upéva oñemombe’u porãva pe Biblia ryepýpe voi. Pe metodología ojejapo Isaías mokõipa poapy ndive ojoajúvo, pe proceso rupive oñembyaty hag̃ua umi línea profétika iñambuéva oñe’ẽva peteĩ mba’e bíblico rehe, oñemohendávo paralélo peteĩteĩ ojuehe, ikatu hag̃uáicha oñemopyenda porã umi evento profétika añeteguáva.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Ajerure peneĩ peñembopy’aguasu hag̃ua jaipávo ko artíkulo ko’ápe ha ñamboguéta ko’ã ñemoarandu pe artíkulo oútavape.