The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Pe tuicha joavy Cristo ha Lucífer (Myrakãhára) apytépe oñepyrũ yvágape, ha Tupã oheja peteĩ ára de prueba. Lucífer omyasãi rire heko pu’akápe, ojeheja peteĩ ára ikatu hag̃uáicha ojehechauka pe yva Myrakãhára rembipu’aka rehegua. Tupã ohechakuaa ramo pe ára de prueba opa hague, Lucífer réra ojere: Lucífer Myrakãháragui, Satanáspe, pe Mbohováiha. Satanáspe ha umi ánhelkuéra omoĩva’ekuépe ijehe pe heko pu’akápe, pe ára de prueba opa vaʼekue, ha oñemosẽ yvágagui, ha oñembokatupyry tata opa’ỹvape.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Upéi he’íta avei umi oĩvape ijasu gotyo: Pejei chehegui, peẽ oñemaldesíva, pe tata opave’ỹvape, oñembosako’íva Aña ha iángelkuérape guarã. Mateo 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Pe ñorairõ guasu Cristo ha Satanás apytépe oguahẽ upéi Edén Yvotytype, ha jey jevy Tupã omoinge peteĩ ára de prueba. Satanás oaccusa ramo Tupãpe ijapu hague omano rehe ha yvyramáta'a yvágare, ha ombotavy Eva-pe oike hag̃ua hendive iñemoĩ vaipe, ojeheja jey peteĩ ára, Satanás ñemoĩ vai rembiapo'a ojekuaa hag̃ua yvy ári, oiko haguéicha yvágape. Upépe Satanás orresivi avei ambue téra, Diablo, he'iséva “Pe Acusador”. Opa vove pe tiempo de prueba (Adán ra'ykuéra, oike va'ekuépe Satanás ñemoĩ vaípe, rehegua), umi Adán ra'ykuéra oñekondenáta tata opa'ỹvape.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Ha oiko vaʼekue yvágape: Miguel ha ijakaykuéra oñorairõ mbói guasu ndive; ha pe mbói guasu oñorairõ ha ijakaykuéra avei, ha ndaipuʼakái; ni ndopytavéi hendaguã chupekuéra yvágape. Ha pe mbói guasu tuja oñemosẽ okápe, pe mbói yma guare, oñehenóiva Diablo ha Satanás, ombotavýva opaite yvypórape: oñemosẽ chupe yvy ári, ha hendive oñemosẽ avei ijakaykuéra. Apocalipsis 12:7–9.
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Pe ñorairõ oikóva yvágape ñepyrũme pe tuicha conflicto rehegua ohechauka pe ñorairõ oikótava ipahápe pe tuicha conflicto rehegua, pórke pe Alfa ha pe Omega tapiaite ohechauka peteĩ mba’e paha, iñepyrũ ndive. Pe descripción pe ñorairõ oikova’ekue yvágape oñepyrũ peteĩ tuicha mba’e hechapyrãva yvágape.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Ha ojechauka peteĩ mba’e hechapyrãva tuicha yvágape; peteĩ kuña oñemonde kuarahýpe, ha jasy oĩ ipy guýpe, ha iñakã ári peteĩ koróna pakõi mbyjakuéragui: Ha ha’e hyeguasu rupi osapukái, hasy imemby hag̃ua, ha ohasa asy imemby hag̃ua. Apocalipsis 12:1, 2.
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Oikóvo pe ñorairõ paha pe ñembyaty guasu Cristo ha Satanás apytépe oiko vove, upérõ gueteri pe tiempo de gracia oĩ aja; pe tenda ñorairõrã oñerrepresenta Jesús Cristo Revelación-pe oĩ hag̃uáicha yvágape. Ko añetegua koʼág̃a oñembojurujáma. Pe apóstol Pablo oñeʼẽ mbohapy yvága rehe.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
“Pe apóstol Pablo, iñepyrũrã guive hembikove cristianope, oñeme’ẽ ichupe oportunida especial-kuéra oikuaa hag̃ua Tupã rembipota Jesús rapykueriguáre. Ha’e ‘ojegueraha yvágape mbohapyha peve,’ ‘yvága vy’ápe, ha ohendu ñe’ẽ ndaikatúiva oñemombe’u, ha ndovaléiva peteĩ kuimba’épe he’i hag̃ua.’ Ha’e voi omoneĩ kuri heta ‘visión ha revelación’ oñeme’ẽ hague ichupe ‘Ñandejáragui.’ Iñentendimiento umi principio-kuéra rehegua pe evangelio añetegua rehegua ojojaha ‘umi apóstol iporãvévandi jepe.’ 2 Corintios 12:2, 4, 1, 11. Ha’e oguereko kuri comprensión hesakã ha henyhẽva ‘ipe, puku, pypuku ha yvate’ rehegua ‘Cristo mborayhu rehegua, ohasáva opa kuaa.’ Efesios 3:18, 19.” Hechos de los Apóstoles, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Pe ñorairõ ñepyrũme pe tuicha joavy rehegua oñepyrũ vaʼekue pe mbohapyha yvágape, ha pe ñorairõ pe pahaite pe tuicha joavy rehegua opaha pe peteĩha yvágape. Oĩ mbohapy yvága, pe peteĩha hína pe yvága ohechaukáva ko yvy ape ári pe atimósfera. Pe mokõiha yvága hína kuarahy, jasy ha mbyja kuéra. Pe mbohapyha yvága hína upe Sy White ohenóivaʼekue “paraíso”, ha upéva ohechauka Ñandejára guapy renda moõpa oĩ. Ñandejára poguype voi, pe hembiapoukapy renda mbytépe, pe Arapoty Rerahára, Lucifer, omoñepyrũ hembiapovai.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Yvága mbohapyha-pe oĩ peteĩ kuñakarai proféta, Sister White avei oikehápe visión rupive. Pablo oĩrõ guare upépe, ojehechauka chupe pe tembiasakue oñemombáyha umi kangue piru omanóva, ojeporojukáva’ekue tape ári ára 18 jasypokõi 2020-pe, ha umi mba’e oikova’ekue upe rire pe cien cuarenta y cuatro mil heñóivo reheve. Pablope ndojehejai omombe’u hag̃ua upe tembiasakue, pórke upe tembiasakue ojehechauka chupe peteĩ tembiasakuerõ ndaikatúiva “ñeñe’ẽme’ẽ” hekopete. Pablo omanóma kuri michĩmi hetave mbohapy pa ary rire Juan Revelador ohupyty mboyve pe visión pe Revelación de Jesucristo rehegua. Juan, Pabloicha avei, ohendu umi mba’e “oñeñe’ẽme’ẽva’ekue” umi siete trueno rupive, ha chupe avei oñeñandu hag̃ua ani hag̃ua ohai umi mba’e “oñeñe’ẽme’ẽva’ekue.” Pe umi siete trueno “oñeñe’ẽme’ẽva’ekue” opytava’erãva’ekue oñemboty hag̃ua pe mbohapy ára ha mbyte simbólico paha peve, umi mokõi testígo omanohague ramo tape ári.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Ha umi siete truéno he'i rire iñe'ẽnguéra, che aime va'ekue ahai hag̃uáicha; ha ahendu peteĩ ñe'ẽ yvágagui he'íva chéve: Emoñe'ẽ hag̃ua'ỹ hag̃uáicha umi mba'e umi siete truéno he'iva'ekue, ha ani rehai. Apocalipsis 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Opaite maranduhára ohechauka porã umi “ára pahápe” pe huísio investigativo rehegua, ha umi “ára pahápe” oñepyrũkuri específicamente 11 jasyporundy 2001-pe, ha ko’ág̃a og̃uahẽma pe punto oñepyrũ hag̃uápe pe sellamiento. Pe sellamiento oñepyrũ umi mbohapy ha mbyte ára simbólico opa hag̃uápe, umi mokõi testígo ojeporojukáva oĩ jave hína pe tape mbytépe. Opaite maranduhára oñemoĩ peteĩ ñe’ẽme ojupe. Pablo ohechakuaa pe ñorairõ renda pe guerra pahápe probationario rehegua, oikóva pe yvága peteĩhápe. Pe ñorairõ renda pe guerra pahápe probationario rehegua, oikóva pe yvága peteĩha ryepýpe, ojoja pe ñorairõ renda pe guerra peteĩha probationario rehegua ndive, oikova’ekue pe yvága mbohapyhápe. Ikatu hag̃uáicha ojehecha ndotekotevẽiha oñemombe’u hag̃ua umi ñorairõ renda ha’eha ñorairõ pe guerra probationario rehegua, péro Satanás, ha’éva Cristo adversario pe ñorairõ peteĩhápe ha ha’éva umi cien cuarenta y cuatro mil adversario pe ñorairõ pahápe, oikuaa hi’ára mbykyha. Ha’e oikuaaha peteĩ ñorairõ oĩva tiempo probationario ñu ryepýpe. ¿Ñande piko jaikuaa?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
1840-pe, pe ánhel mbarete oguejy ha omombarete pe marandu ánhel peteĩha rehegua. Upérõ guive, umi Protestánte upe ñemoñarepegua oñeha’ã hag̃ua oñepruába, ha ipahápe oñembohéra chupekuéra peteĩ téra pu’aka joavy rehegua, oñemongarai rupi chupekuéra Babilonia rajykuéra ramo. Lucifer réra avei oñemoambue hembiasakue ára de prueba aja. Pe ánhel mbarete oguejy va’ekue 1840-pe, ohechauka hag̃ua pe ánhel mbarete Apocalipsis 18-pe oñemombe’úva, oguejy va’ekue septiembre 11, 2001-pe. Pe juicio investigador nera’ẽmbái gueteri 1840-pe, gueteri niko irundy ary oĩ va’erã tenonderãme, ha upéicharõ jepe umi Protestánte ome’ẽ gueteri peteĩ ta’anga profético pe juicio umi oikovéva rehegua, pórke pe ánhel oguejy ramo guare 1840-pe, upérõ oñepyrũ ijára de prueba. Ha pe ánhel Apocalipsis 18-pe oñemombe’úva oguejy ramo guare 2001-pe, pe juicio yvágape oñemoambue pe juicio omanóva reheguágui pe juicio oikovéva reheguápe.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
Árape 18 jasypoapy 2020-pe, og̃uahẽ pe ñembyasy peteĩha pe movimiento pe ánhel mbohapyha rehegua, ojehechaukáva pe ñembyasy peteĩha rupi pe movimiento pe ánhel peteĩha rehegua. Pe movimiento ñepyrũmbyme, opa pe proceso de prueba umi protestante-kuérape ĝuarã pe waymark pe ñembyasy peteĩha-pe, ha upéi oñepyrũ pe prueba pe movimiento peteĩha rehegua. Árape 18 jasypoapy 2020-pe, pe proceso de juicio ojupi ambue paso tenondépe, pe mensáhe og̃uahẽ vaʼerãgui pe pahápe pe desierto mbohapy ára mbyte ha peteĩ medio rehegua, ndahaʼéi hag̃uáinte pe cumplimiento perfecto ha pahaite pe mensáhe del Clamor de Medianoche rehegua, síno avei ohechaukáta proféticamente pe og̃uahẽ pe sellamiento umi cien cuarenta y cuatro mil rehegua.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ha Israel Jára ñemimbipa ojupi pe querub ári oĩhágui pe óga rokẽme. Ha ohenói pe kuimba'épe ao líno guýpe oñemonde vaʼekuépe, oguerekóvape ijykére pe haiha ryru. Ha Ñandejára heʼi chupe: Ehasa pe táva mbytére, Jerusalén mbytére, ha emoĩ peteĩ techaukaha umi kuimbaʼe syváre ojehasa asýva ha osapukáivape opa umi mbaʼe vai ojapóva upépe rehe. Ezequiel 9:3, 4.
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Pe proceso oñembyaíva rehegua umi cien cuarenta y cuatro mil oñepyrũ ikuérape, ha upéva avei haʼe vaʼekue ijeikove jevy. Pe marandu umi irundy yvytu rehegua ogueru jeikovépe umi kangue piru omanóva, ha pe marandu umi irundy yvytu rehegua haʼe pe marandu oñembyaíva rehegua umi cien cuarenta y cuatro mil. Pablo ha Juan mokõivéva ohecha ha ohendu pe tembiasakue tee koʼág̃a jaikóva, pe tembiasakue “heta maranduhára ha kuimbaʼe hekojojáva ohechase vaʼekue.” Pe tembiasakue pe ñemonguʼe tuicháva ángel mbohapyha rehegua, oñetypifikáva pe ñemonguʼe tuicháva ángel peteĩha reheve.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Opaite marandu oñeme’ẽva’ekue 1840–1844 guive oñembojerovia mbarete hag̃ua koʼág̃a, oĩgui heta tapicha okañýva hikuái iñesãmbyhygui. Umi marandu oguahẽvaʼerã opaite tupaópe.”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he’i: ‘Ovy’a pende resa, ohecha haguére; ha pene apysa, ohendu haguére. Añetehápe ha’e peẽme, heta maranduhára ha kuimba’e hekojojáva ohechaseterei hague umi mba’e peẽ pehecháva, ha ndohechái; ha ohenduseterei hague umi mba’e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ovy’a umi resa ohechava’ekue umi mba’e ojehechava’ekue ary 1843 ha 1844-pe.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pe marandu oñeme’ẽma. Ha ndaikatúi oĩ py’aguapy’ỹ imombe’u jeývo pe marandu, umi ára rechaukaha oñekumplíma rupi; pe tembiapo paha ojejapopa va’erã. Peteĩ tembiapo tuicha ojejapóta sapy’aitépe. Ko’ẽrõitéma oñeme’ẽta peteĩ marandu Tupã omoĩmbyréva, ha upéva okakuaáta peteĩ sapukái hatãme. Upérõ Daniel opu’ãta ilótepe, ome’ẽ hag̃ua itestimonio.” Manuscript Releases, volúmen 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Lucifer ñorairõ ñorairõ yvágape oñorairõrõ guare, pe tema tenondegua ha’e va’ekue marandu ñembohasa rehegua. Ha’e va’ekue tesape rerahaha, ha ipuesto rupive omoinge mbeguekatúpe jejavy umi ánhel marangatu apytépe. Ñañemomarandu umi ánhel ho’úva’ekue umi hemiandu pu’aka’ỹ ha opu’ãva rehe, ni ndoikuaái hague jepe Lucifer voi ombotavy hague chupekuéra opensa hag̃ua umi mba’e ipahápe opensáva’ekue Tupã rehe. Ijapysakakuaa ha iñembotavykatu eterei va’ekue, ojapo haguéicha Eva ndive yvotytyme, upéicha umi ánhel yma marangatu va’ekue ou oguerovia hag̃ua umi temiandu Satanás omoĩ va’ekue iñakãme, ha’eha chupekuéra voi remiandu tee ypyrã. Umi ta’ỹi, ipahápe, ogueru pe hi’a ha’éva ñehundi opa’ỹva.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Pe ñorairõ paha, oikótava yvága peteĩha rupi, oñepyrũmbaitéma hag̃uáicha, ha ndaha’éi marángatu ange kuéra ñembotavy rehegua, ni ndaha’éi avei Satanás ombotavy hague Eva-pe rehegua; upéva rangue, ha’e oñe’ẽ iñembotavy rehe opa yvypórape peteĩ marandu ñembohasa rembiporu oñembyaíva rupive, oñemyesakãva oĩramoguáicha yvágape. Ko’ãva rehegua hína World-Wide Web, Satanás oipurúva omoinge hag̃ua temimo’ã kuimba’e kuérape, ha’ekuéra oikuaa’ỹre oguerovia hague peteĩ japu, ha upéicha ohechauka hikuái ndohayhuiha pe añetegua. Apóstol Pablo voi he’i va’ekue umi “ára pahápe” yvypóra kuéra oguerohorytaha peteĩ japu, ndoguerekói rupi mborayhu pe “añetegua” rehe. Añetehápe, ha’e ohecha va’ekue voi pe tembiasakue ojepysyrõhápe ko tembiapo hechapyrãva Satanás rehegua.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Yvypóra ñembotavy ojejapo Tetã Joajupegua globalista-kuéra rupive, ha umíva hína mbói pu’aka. Tetã Joajupegua globalista-kuéra, marandu’ẽme, oime mburuvicha guasu ha ñemuhára kuéragui. Mburuvicha guasukuéra hína umi gobierno-kuéra, ha umi tembiporu pyahu guasu jára ha heta tetãme omba’apóva virueta multimillonario-kuéra hína umi ñemuhára.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Pe ñorairõ oñepyrũ pe léi domingope, upérõ Estados Unidos oiko mburuvichavéva umi diez rréi apytépe. Upérõ Estados Unidos oñeʼẽmante kuri dragónicha, ha upéicha ojehechauka yvy ryguasu mbohapyha pokõiha rréino paha hag̃ua. Upéi osẽ ombotavy hag̃ua opaite yvórape umi milágro rupive ojapótava pe mymba renondépe, umi milágro ojehechaukáva ogueru hag̃ua tata yvágagui.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Ha’e ojapo avei hechapyrã guasu, ha ojapo tata oguejy hag̃ua yvágagui yvy ári tapicha renondépe. Apocalipsis 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Umi kangue jeikove jey vaekue, kãngue ipirupa vaekue, ojejuka vaekue tape mbytépe, oñemopu’ãvo yvágape peteĩ techaukaha ramo, upe jave avei oĩ ambue hechapyrã yvágape.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Ha ojekuaa ambue mba’e hechapyrã yvágape; ha péina, peteĩ dragón tuicháva pytã, oguerekóva pokõi akã ha pa ñu, ha pokõi koróna iñakãkuéra ári. Apocalipsis 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Pe dragón pytã guasu ha’e Satanás, ha avei Roma pagana.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upéicha, pe dragón, tenonderãite, ohechauka Satanás-pe, ha mokõiha sentido-pe katu, ha’e peteĩ símbolo Roma pagana rehegua.” The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Pe dragón ha’e Satanás, ha aplicación mokõiha-pe pe dragón orrepresenta Roma pagana. Cristo heñói rembiasakuepe, ojehechauka pe dragón Roma pagano-gua; ha katu pe aplicación profética perfecta pe dragón rehegua oĩ “ára paha-kuérape”. “Ára paha-kuérape” pe dragón ojehechauka pe Diez mburuvicha guasu Naciones Unidas-pegua rupive. Umíva ndojehechái Cristo heñói rembiasakuepe, ha katu ojehecha pe cien cuarenta y cuatro mil heñói rembiasakuepe, heñói ojehechauka va’ekue Cristo heñói rupive.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Mburuvichakuéra ha mburuvichavusu kuéra ha gobernadorkuéra omoĩ hi’ári kuéra voi pe marca anticristo rehegua, ha ojehechauka chupekuéra pe dragónicha oho hag̃uáicha ñorairõ hag̃ua umi santo kuéra ndive—umi oñongatúva Tupã mandamientokuéra ha oguerekóva Jesús jerovia.” Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Upe dragón pegua diez akãratĩ ha’e símbolo iconfederasiagua; umi siete iñakã, oguerekóva koróna hi’ári, ohechauka chupe peteĩha ramo pe séptimo akã umi ocho rréino profecía bíblicape guaréva apytégui, ojehechaukaháicha mokõivéva Nabucodonosor ra’ãnga Daniel kapítulo mokõihápe, ha avei umi ocho akã Apocalipsis kapítulo diecisiete-pe. Tetã Joajuaty ha’e “ambue mba’e hechapyrã yvágape”, upe javeite pe poyvi, heñóiva pe táva rape ohasáva kangue omano ha ipirúva ñu rupi, oñemopu’ã yvágape. Pe dragón ha pe kuña ojehechauka mba’e hechapyrãramo yvágape pe léi domingo jave, ha upéva avei hína pe puntoite pe mymba mar-gua catolicismo pegua rehe avei “ojehecha hag̃ua techapyrãramo.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ha ahecha peteĩva iñakãnguéragui ojekutu vaʼekue pe omano hag̃uáicha; ha pe ikutu ojukakuaáva oñemonguera. Ha opa ko yvy arigua ohecharamo ha osegi pe mymba ñarõ. Apocalipsis 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Yvy ohecharamoína pe mbói guasu para rehegua papal rehe, “upy rire” iherida omano hag̃uáicha okuera jey, ha okuera jey pe léi domingo rehe Estados Unidos-pe. Pe poyvi, pe dragón ha pe mymba guasu oñemondýi hag̃ua ojehechaukapa hapykuéri, oñepyrũvo pe léi domingo Estados Unidos-pe. Pe proféta japu ohechauka umi tembiapo hechapyrã Satanás-gua iñimportantevéva upe jave eténte, pórke pe léi domingo rire voi, pe proféta japu oñepyrũramoite oñe’ẽ hag̃ua peteĩ “dragón” ramo, osẽ ojerure hag̃ua opaite yvy ári, ha ojapo iñembotavy yvágagui.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Ha ahecha ambue mymba ojupiha yvýgui; ha oguereko mokõi hatĩ ovecha ra'yicha, ha oñe'ẽ mbói guasuicha. Ha ha'e oiporu opaite pu'aka pe mymba peteĩha mba'éva renondépe, ha ojapo yvy ha umi upépe oikóva omomba'e guasu hag̃ua pe mymba peteĩha, pe ikutu omano hag̃uáicha okuera va'ekue. Ha ojapo tuicha hechapyrã, ha ojapo tata oguejy hag̃ua yvágagui yvy ári umi kuimba'e resa renondépe. Apocalipsis 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Pe ñorairõ oñepyrũva’ekue pe mbohapyha yvágape, opa pe peteĩha yvágape. Pe mbohapy joaju guasu dragón, mymba ñarõ ha proféta japu rehegua ojehechauka Biblia ha Espíritu de Profecía rupive ramo pe ñemoirũ vai. Pe léi domingo-pe, pe mbohapy joaju oñepyrũ ogueraha opaite arapy ñorairõme kuña rehe, oho aja Armagedón gotyo. Pe léi domingo-pe, ha’ekuéra omoĩ ipuesto kuéra pe ñorairõ renda peteĩha yvága-pe, ha upéi oñehundi! Roma opu’ãvo pokatu hag̃ua mbohapy jey arapy rembiasakue pukukue javeve, tapiaite ipu’aka raẽ iñenemígo ári, upéi iñirũ ári, upéi hembipota ári, ha upéi ho’a.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Ha ahecha mbohapy espíritu ky’a jukycha guáicha osẽva dragón jurúgui, ha mymba vai jurúgui, ha proféta japu jurúgui. Ha’ekuéra niko añánga espíritu, ojapóva techaukaha hechapyrãva, osẽva yvy ruvicha kuérape ha opa ko yvy ape ári oikóvape, ombyatývo chupekuéra ñorairõrãme upe ára guasu Tupã Ipuʼakapáva guigua. Péina águi, che aju mondaha ramo guáicha. Ojehovasáva pe opáyva ha oñangarekóva ijaóre, ani hag̃ua oguata opívo, ha ojehecha hag̃ua hẽtĩ. Ha ombyaty chupekuéra peteĩ hendápe hérava hebreo ñeʼẽme Armagedón. Apocalipsis 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
Pe “ñorairõ yvágape” umi “ára paha” pegua ndaha’éi peteĩ ñe’ẽjoaju añónteva, ha’e peteĩ ñorairõ marandu rehegua ojejapóva yvágape. Dragón jurúgui, mymba ñarõ jurúgui ha maranduhára japu jurúgui osẽ umi “aña espíritu” omba’apóva “milágro” rehe. Pe ñe’ẽ “espíritu” he’ise pytu, ha pe pytu ha’e peteĩ símbolo peteĩ marandu rehegua. Pe pytu Ezequiel mokõipaapyha guive omoingove jey umi kangue omanóva, ha ojapo upéva ogueru hag̃ua Islam marandu, upéva Biblia-pe ojehechaukáva yvytu kuarahyresẽgua ramo. “Espíritu”, “yvytu” ha “pytu” hína peteĩchagua ñe’ẽ oñembohasáva ko’ã mbohapy ñe’ẽ inglés-pe, mokõivéva hebreo-pe ha griego-pe avei.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Tupã ikatu ombohekove pyahu opa ánga oipotáva py’aguasúpe oservi Chupe, ha ikatu opoko tembe rehe tatapỹi hendýva altar-gui, ha ojapo hag̃ua ichupekuéra ñe’ẽporã hag̃ua Iñemomba’eguasúpe. Hetaiterei ñe’ẽta oñemohendýta mbarete reheve omombe’u hag̃ua Tupã Ñe’ẽ añetegua hechapyrãva. Pe ku ñe’ẽpýta opáta, ha umi okyhyjéva oñembaretéta hag̃ua ogueropu’aka hag̃ua testimonio py’a guasúva añeteguáre. Ta Ñandejára oipytyvõ Itavayguakuérape omopotĩ hag̃ua pe ánga róga guasu opa ky’águi, ha omantene hag̃ua peteĩ joaju ipypukúva Hendive, ikatu hag̃uáicha oikévo umi okaru hag̃uáicha pe ama paha rehe oñeñohẽ vove.” Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
Umi “espíritu” osẽva mbói guasu juruégui, mymba juruégui ha proféta japu juruégui ohechauka marandu satanikokuéra. Peteĩha ñorairõme yvága mbohapýhape—upépe haʼe vaʼekue ñomongeta oñembyaíva, ojehechaukaramóva tesape reruhára oñembyaíva rupive. Paha ñorairõme yvága peteĩhápe—haʼe jey marandu oñembyaíva. Umi marandu oñembyaíva Satanás oiporúva ñorairõme yvága mbohapýpegua, ha upéva ojeporúta jey ñorairõme yvága peteĩhápeguápe, vaʼekue mesmerismo, koʼág̃a rupi oñehenóiva hipnósis.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
“Kuimba’e ha kuñanguéra ndoikuaaséi arandu mba’éichapa ojegueraha hag̃ua jejopyrãme umi iñirũnguéra apytu’ũ. Kóva hína pe arandu Satanás ombo’éva. Ñañemoĩva’erã opavave mba’e péichaichaguáre. Ndajajepokova’erãi mesmerismo ha hipnotismo rehe — pe arandu pe oheja va’ekue iñepyrũrã yvate ha oñemombo va’ekue yvágagui pe huísio yvagapeguágui.” Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Ko árape ko múndo ko hipnotísmo omoañetéva umi tecno-gigante kuéra rupive pe ñanduti guasu mundial rupi, oipurúva pe ojeheroha ciencia publicidad moderna rehegua, ha añetehápe katu ha’e pe refinamiento pahaite pe arandupy yma guare satánica hipnotismo rehegua. Umi globalista, tecno-gigante kuéra ha umi multimillonario-kuéra oipota ojagarra hag̃ua hembi’urã peteĩ “ñandutípe” japúva rehegua, ko’ág̃aite omoĩmbyre ha ojepysóva mundo pukukue. Satanás PsyOps pe múndo tuichakue ári, oje’éirõ upéicha. Ha’e umi marandu satánico ogueraháva pe múndo Armagedón-pe, ha umi marandu satánico oñemoherakuã yvágape upe javeitépe umi mbohapy ánhel oikuaaukaháicha Cristo marandu yvágape.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.
Ha ahecha ambue ánhel oveveha yvága mbyte rupi, oguerekóva pe marandu porã opa’ỹva omombe’u hag̃ua umi oikóvape yvy ape ári, ha opa tetãme, ha ñemoñarekuérape, ha ñe’ẽnguérape, ha tavayguakuérape, he’ívo hatã ñe’ẽme: Pekyhyje Tupãgui, ha peñeme’ẽ chupe mborayhu ha momba’eguasu; pe ára ijapysakahára oñepyrũma; ha pejerovia ha peñesũ henondépe pe ojapo va’ekue yvága, ha yvy, ha para, ha yvu ykuéra. Ha upéi oho hapykuéri ambue ánhel, he’ívo: Ho’áma, ho’áma Babilonia, upe táva guasu, ha’e omongaru haguére opa tetãme hekovai hag̃ua pe víno oguerekóva ipochykue tie’ỹ rehegua. Ha pe mbohapyha ánhel oho hapykuéri chupekuéra, he’ívo hatã ñe’ẽme: Oiméramo avave omomba’e pe mymba vai ha ta’ãnga, ha orresivi imarkakue isyváre térã ipope, upeva’erã avei hoy’u Tupã pochykue víno, oñeñohẽva oñembojehe’a’ỹre ipochy ryrupe; ha oñembyasýta tata ha asúfrepe umi ánhel marangatu renondépe, ha pe Ovecha Ra’y renondépe. Ha iñembyahýi tatatĩ ojupi opa ára g̃uarã; ha ndoguerekói pytu’u ára ni pyhare umi omomba’éva pe mymba vai ha ta’ãnga, ha oimeraẽ orresivíva héra markakue. Apocalipsis 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
Umi “espíritu” osẽva peteĩteĩva pe mbohapy joajupegua apytégui, osẽ ijurúgui. Peteĩ tetã ñeʼẽ hag̃ua niko heʼise igoviérno rembiapo.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Pe tetã ñeʼẽ hag̃ua haʼe hína umi mburuvicha guasu ijapoharã leigui ha tekojojaregua rembiapo.” The Great Controversy, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Jeremíaspe oñepromete chupe, oipe’áta hag̃ua trígo pe tĩgui, ha ndovy’amo’ãiramo pe tĩ rendápe jevy hag̃ua (jepémo pe tĩ ikatu hag̃uáicha ou jevy hendápe), Tupã ojapóta chugui I “juru”.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Che ndaguapy vaʼekue umi oñembohoryvakuéra aty apytépe, ni avyʼa vaʼekue; che añembojaʼo ha aguapy cheaño nde po rupi, nde niko remyenyhẽ chehegui pochy reheve. Mbaʼére piko che rasy ndaijapýri, ha che jekutu ndojekuerái, ndohejái hag̃ua oñemonguera? Nde piko reiko cheve guarã peteĩ ijapu hag̃uáicha, ha y osyryva okañýva hag̃uáicha? Upévare péicha heʼi Ñandejára: Nde rejevyramo, arovyʼa jeýta ndéve, ha repyta che renondépe; ha reipeʼáramo pe hepykue guasu pe ivaívagui, nde reikóta che juru hag̃uáicha; tojevy hikuái ndéve, ha ani nde rejere jey hendápekuéra. Jeremías 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
Jeremías orepresenta umi Millerita-kuérape iñembotavýpe peteĩha jey, umi opensáva Tupã ijapu hague. Tupã ndijapúi vaʼekue; Haʼe añoite ojoko ipópe peteĩ jejavy oĩva’ekue pe taʼanga ary 1843-pe. Jeremías-pe oñeme’ẽ promésa, ojehupytýva avei umi oñembotavy vaʼekuépe 18 de julio de 2020-pe; peichaite, ojei hag̃ua umi tapicha tavy ha umi mboʼepy satánikogui oĩvaʼekue pe ñembotavy mboyve, upéicharõ Ñandejára ojapóta Jeremíaspe, ha umi haʼe ohechaukapáva, I“juru”. Pe taʼanga ary 1843-gua ojapo vaʼekue oñekumpli hag̃ua pe tembiapoukapy oĩva Habacuc capítulo mokõihápe.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Peteĩ ñe’ẽtepy oñondivegua mokõiha Jejujey rehegua mbo’ehára ha kuatia atykuéra rehegua, oĩ jave ‘jerovia ypykue’ ári, he’i vaekue pe ta’anga osẽha ha’eha peteĩ ñemyenyhẽ Habacuc 2:2, 3-pe. Pe ta’anga ha’éramo peteĩ marandu profesía rehegua (ha umi upéva omoneĩ’ỹva oheja pe jerovia ypykue), upéicharõ ne’ẽme’ẽ porã B.C. 457 ha’e hague pe ary oñepyrũ hag̃ua oñembotyryry pe 2300 ára. Tekotevẽ kuri 1843 oĩ hag̃ua peteĩ araka’eve oñemoherakuãpyre ypy hag̃ua, ikatu hag̃uáicha ‘pe visión’ ‘opyta are,’ térã oĩ hag̃ua peteĩ arekue pyta, upépe pe aty kuñataĩnguéra oke ha topa’ẽ hag̃ua pe mba’e guasu ára rehegua ári, michĩmi mboyve oñemombáy hag̃ua chupekuéra pe Pyharepyte Sapukái rupive.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Pe Ñandejára, Habacuc rupive, omanda vaʼekue umi Millerítape ojejapo hag̃ua pe kuatia’atã 1843 gua, ha upépe oĩkuri peteĩ jejavy Ñandejára ojahoʼi hag̃ua Ipo. Upévare Jeremías heʼi pe idesengaño ou hague Tupã po rupi. Ha pe desengaño rire, Ñandejára ogueraha jey ramo umi Millerítape Habacuc kapítulo mokõi-pe, haʼekuéra ohechakuaa pe promésa, jepe pe visión ipuku hag̃uáicha, ohaʼarõ vaʼerãha hese, ndajajapomoʼãiha japu, ha ipahápe “oñeʼẽ”taha.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Pe visión “ñeʼẽva” orrepresenta vaʼekue pe marandu profético rekopy, ha pe ñeʼẽmeʼẽ Jeremías-pe haʼe vaʼekue kóva: oipeʼáramo pe ñembyasy, ojevy hag̃ua pe kyreʼỹ oguerekovaʼekuépe pe marandúre pe ñembyasy mboyve, ha ojapo hag̃ua pe joavy trígo ha tĩndy apytépe, upéicharõ haʼe oikóta Tupã “juru”, ha omombeʼúta pe marandu Midnight Cry rehegua.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Pe visión niko gueteri peteĩ ára oñemohendapyrévape g̃uarã; ipahápe katu oñeʼẽta, ha ndijapúi hag̃ua: ha ojapysakáramo jepe, ehaʼarõ chupe; añetehápe oútaha, ndahiʼarẽmoʼãi. Habacuc 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Umi ojehechaukáva Jeremías rehe, mokõivéva pe ángel peteĩha ha mbohapyha guasúpe, omboajéva pe tembiapoukapy ojevy hag̃ua, ha’éta pe Ñandejára “juru” pe ñorairõme pe joaju vai rehe, pe ñorairõ renda yvága peteĩha pegua ári. Haʼekuéra opresentáta pe Marandu Pyhare Mbytegua. Umi ojehechaukáva Jeremías rehe ohendu hína koʼág̃a peteĩ “ñeʼẽ” pe desiértope. Mbohapy ára ha mbyte simbólico ha’e peteĩ símbolo peteĩ desiérto proféticogua.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Pe ñe'ẽ osapukáiva desiértope: Pembosako'i Ñandejára rape, pembopyahu porã pe desiértope peteĩ tape guasu ñande Járape g̃uarã. Opa yvyuguy oñemopu'ãta, ha opa yvyty ha cerro oñemomichĩta; ha pe ikarẽva oñemoĩta ykére, ha umi tape ivaíva oñembosaraitéta. Ha Ñandejára mimbipa ojehechaukáta, ha opa tekove ohecháta oñondivepa; Ñandejára juru niko he'i upéicha. Isaías 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Ñamboguejýta ñane ñehesa’ỹijo pe ñorairõ paha rehe pe jehechaporã’ỹ ñorairõ guasúpe, oñepyrũva’ekue pe mbohapyha yvágape ha opa hag̃ua peteĩha yvágape pe artíkulo oúvape.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Upérõ umi Madiangua, umi Amalequita ha umi kuarahyresẽygua, oñembyaty joa ha ohasa, ha omoĩ ikampaménto Jezreel ñuime. Ha Tupã Ñandejára Espíritu ou hag̃ua Gedeón ári, ha ha’e ombopu peteĩ turú; ha Abiezer oñembyaty hapykuéri. Ha omondo mensahérokuéra opa Manasés rupi; ha upéva avei oñembyaty hapykuéri; ha omondo mensahérokuéra Aser-pe, Zabulón-pe ha Neftalí-pe; ha ha’ekuéra ojupi oñondive hag̃ua hendivekuéra. Jueces 6:33–35.