And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ha oipeʼa rire pe séllo porundyha, oiko kirirĩ yvágape ku media óra rupi. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñemeʼẽ siete trompéta. Upéi ou ambue ánhel ha oñemboʼy altar renondépe, oguerekóvo peteĩ incensário óro guigua; ha oñemeʼẽ chupe heta insiénso, hag̃ua oikuaveʼẽ opa umi marangatu ñemboʼe ndive altar óro guigua ári, oĩva guapyha tenda renondépe. Ha pe tatatĩ pe insiénso rehegua, ouvaʼekue umi marangatu ñemboʼe ndive, ojupi Tupã renondépe pe ánhel po guive. Ha pe ánhel ogueraha pe incensário, ha omyenyhẽ altar tata reheve, ha omombo yvy ári: ha oĩ ñeʼẽnguéra, aratiri ryapu, overa, ha peteĩ yvyryrýi. Apocalipsis 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Ñande romombe’u hína pe ñehẽkue tata marangatu rehegua pe santuario yvagapeguágui, pe tembiasakue aja Estados Unidos oguejýtaha tata aña pe peteĩha yvágagui. Pe ñemyesakã mba’épa umi siete trueno he’i va’ekue Apocalipsis capítulo diez-pe, oñembotyva’erãkuri pe oportunidad ñembyai mboyve’i. Pe oportunidad avei ojehechauka oĩma hag̃uáicha oñembotýta, oñepe’ávo pe séptimo sello.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he'i chéve: Ani reñoty hag̃ua ko kuatiañe'ẽ marandu hag̃ua umi ñe'ẽ, pe ára hi'aguĩgui. Pe oikóva tekojoja'ỹme, toiko gueteri tekojoja'ỹme; ha pe ky'áva, toiko gueteri ky'ápe; ha pe hekojojáva, toiko gueteri hekojojápe; ha pe imarangatúva, toiko gueteri imarangatúva. Apocalipsis 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Pe séptimo sello ñemboty oiko ramo, umi siete ánhel oñembosako’i oñembopu hag̃ua.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Ha umi siete ánhel oguerekóva umi siete trompéta oñembosako’i ombopu hag̃ua. Apocalipsis 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Ñeha opávo, “avave ndaikatumo’ãi oike pe tupãópe”, Cristo ñemoĩmbyre yvypóra-kuéra angaipa rehe opa haguére. Pe ñeha opáma, ha umi siete ánhel oñeñe’ẽmandu’a oñohẽ hag̃ua Tupã pochykue ryru-kuérape.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Ha pe tupão henyhẽ tatatĩgui Tupã gloria ha ipokatu guive; ha avave ndaikatúi oike pe tupãópe, oñembopakuaá peve umi pokõi mba'asy vai umi pokõi ánhel rehegua. Ha ahendu peteĩ ñe'ẽ tuicha osẽva pe tupãogui he'íva umi pokõi ánhelpe: Tapeho, ha pembohyku umi hyru Tupã pochykue rehegua yvy ári. Apocalipsis 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Ndaupéi oĩvaichagua mba’eve nohechaukái umi siete ánhel ojapóva pu seven trompéta Apocalipsis kapítulo 9 guive 11 peve, iñambueha umi siete ánhel oguahẽva umi siete plága paha. Upéicha rangue, umi mba’e rechaukaha profétika umi juísio ojehechaukáva umi siete trompétape, ojoja umi siete kópa Ñandejára pochy rehegua ñemohenda ha hembiapokue ndive kapítulo 16-pe. Ha peteĩ joaju hag̃ua iñesakãvéva, umi juísio trompéta rehegua oñembohéra directamente plága.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Ha umi kuimba'e hembýva, umi ndojejukáiva ko'ã mba'asy vai rupive, ndopy'aro mo'ãi gueteri ipo rembiapokuére, ani haguã omomba'e anhangakuérape ha ta'ãnga kuéra óropegua, plátapegua, overapegua, itapegua ha yvyraguigua; umíva ndaikatúi ohecha, ni ohendu, ni oguata. Apocalipsis 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Pe séptimo sello jejurã ojejapo mbojojahápe oñemoĩvo propósito reheve pe tiempo hi’aguĩvape pe gracia rendápe oñemboty hag̃uáicha. Pe séptimo sello ohechauka peteĩ mokõiha testígo, umi siete trueno “he’íva” rehegua, upe Juan ha avei Pablo oñembotove haguéva ohai hag̃ua.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. 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 10:3, 4.
Ha osapukái hatãme, peteĩ león osapukáiháicha: ha haʼe osapukái rire, umi siete arapuʼã omeʼẽ iñeʼẽnguéra. Ha umi siete arapuʼã omeʼẽ rire iñeʼẽnguéra, che aime ahai hag̃uáicha: ha ahendu peteĩ ñeʼẽ yvágagui heʼíva chéve, Emoĩ sello umi mbaʼe umi siete arapuʼã heʼi vaʼekuére, ha ani rehai. Apocalipsis 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Pe umi “he’íva” umi siete aratiri rupi oñemboty hag̃ua, ha capítulo veintidós-pe, pe profesía oñembotýva’ekue pe libro de Apocalipsis-pe ojepe’a va’erãkuri, ha pe séptimo sello reheguaichaite, ojepe’a va’erãkuri mboyve pe tiempo de prueba oñemboty.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Hermana White he’i pe peñembotyva’ekue umi siete trueno “he’íva” ohechauka hague peteĩchagua tembiapo pe León Judá ñemoñaregua ojapova’ekue, omanda ramo guare Daniélpe omboty hag̃ua ibíblia, pe ára paha peve. Umi kuatiañe’ẽ Daniel ha Apocalipsisgua ha’e peteĩnte kuatiañe’ẽ, ha pe Apocalipsispe Jesús ojehechauka pe León Judá ñemoñareguáicha, omboja’o jey jave pe kuatiañe’ẽ oñembotyva’ekue siete sello reheve; upévare pe León Judá ñemoñaregua voi pe omandava’ekue avei Daniélpe omboty hag̃ua ikuatiañe’ẽ pe ára paha peve. Pe León Judá ñemoñaregua ha’e upe omoĩva ha oipe’áva sello Iñe’ẽ rehe, ha’e hag̃uére pe Ñe’ẽ.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ko’ã siete truéno oñehendu rire hekove’ẽ, pe tembiapoukapy ou Juanpe Daniel-pe guáicha pe aranduka michĩ rehegua: ‘Emboty umi mba’e umi siete truéno he’iva’ekue.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Umi mba’e oĩva ko’ã aranduka Daniel ha Apocalipsis ryepýpe ohechauka porã pe séllo poapyha jeipe’aha ha’eha mokõiha testígo pe jeipe’a rehegua umi siete trueno he’íva rehe. Mokõivéva, Daniel aranduka jeipe’a ha pe aranduka oñemboty va’ekue siete séllo reheve jeipe’a, ohechauka umi añetegua ojehechaukáva peteĩ marandu profétiko jeipe’ápe ha’eha mba’e oho hag̃ua mbeguekatúpe ha peteĩchagua yvate gotyo. Upévare Daniel aranduka omombe’u upéva peteĩ arandu ñembohetave ramo, ha Apocalipsis aranduka ohechauka upéva peteĩ séllo ojeipe’ávo ambue rire.
It is a light that grows brighter and brighter unto the perfect day.
Ha’e peteĩ tesape ohóva iporãvévo ha hesakãvévo ára perfecto peve.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Umi hekojoja rape tape ohesape ñande rape, omimbíva ohóvo ha ijojaha’ỹve pe ára perfecto peve. Proverbios 4:18.
When “truth” is unsealed, it is progressive.
Ojeipe’ávo “añetegua”, péva oñemotenondévo mbeguekatúpe.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Oĩmbáka Ñandejára yma guare tavayguakuérape tekotevẽkuri heta jey ojapo hag̃ua mandu’a Hembiapokuéra rehe ipy’a porãme ha huísiope, ñemoñe’ẽme ha tekojoja’ỹ rehe jehechaukápe, upéicha avei tuicha mba’e ñama’ẽ hag̃ua umi añeteguáre oñeme’ẽva ñandéve Iñe’ẽme,—añetegua, oñehendúramo, ogueraháta ñandéve ñemomirĩme, ñemoĩme Ñandejára poguýpe, ha iñe’ẽrendúpe. Tekotevẽ ñañemomarangatu pe añetegua rupive. Ñandejára Ñe’ẽ ohechauka añetegua especial peteĩ-teĩ ararõpe g̃uarã. Ñandejára rembiapo hetaite Ityvakuéra ndive yma guare tekotevẽ oguereko ñaneñangareko porã. Tekotevẽ ñaaprende umi mbo’epy ha’ekuéra ojejapóva ñanembo’e hag̃ua. Hákatúta ndajaikói va’erã ñañembopy’aguapývo umívare añónte. Ñandejára ogueraha Ityvakuérape paso a paso. Pe añetegua ohóvo tenonderã gotyo. Pe ohekáva kyre’ỹme ohupytýta tapiaite tesape yvágagui. ¿Mba’épa pe añetegua? upéva va’erã akóinte ñaporandu.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Jasypa ramo opahávo julio ary 2023-pe, oñepyrũ oñemboyvypa hag̃ua Jesucristo Revelación.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Pehéta ñembotyha pokõiha reheguáicha, ha avei umi pokõi arasunúpe osẽ vaʼekue reheguáicha, Jesucristo Revelación ojeipeʼa ñemikõigui pe gracia ára oñemboty mboyve. Omeʼẽ mbohapyha testígo pe marandu peteĩchagua rehegua ojehechaukáva pe pehéta ñembotyha pokõiha ojeipeʼávo, ha umi pokõi arasunúpe. Umi mbohapy taʼanga oĩva Apocalípsis arandúpe haʼe mbohapy testígo oñondivepa omoheñóiva Jesucristo Revelación marandu. Koʼã mbohapy testígo ojeipeʼávo ñemikõigui, oiko mbeguekatúpe. Ijehapykuéri oúva avei oho mbeguekatúpe.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Ñeñe’ẽrendu Tupã léipe ha’e santifikasión. Oĩ heta tapicha oguerekóva idea vai ko tembiapo rehegua pe ánga ryepýpe, ha Jesús oñembo’e va’ekue hemimbo’ekuéra oñesantifika hag̃ua añeteguápe rupive, ha ombojoapy: ‘Nde ñe’ẽ ha’e añetegua’ (Juan 17:17). Santifikasión ndaha’éi peteĩ tembiapo oikóva sapy’aitépe, síno peteĩ tembiapo oñemotenondéva mbeguekatúpe, péicha avei ñe’ẽrendu ha’égui peteĩ mba’e tapiaitegua. Satanás omyakã hatã aja iñemoñuhã ñanderehe, pe ñorairõ ñandejehe ñande pu’aka hag̃ua va’erã oñorairõ jey jey; hákatu ñe’ẽrendu rupive, añetegua osantifikáta pe ánga. Umi ijeroviáva añeteguáre, Cristo mérito rupive, ipu’akáta opa tekovaikue ikangy hag̃uare, umi ogueraháva chupekuéra oñemoheñói hag̃ua opaichagua tekove rembiapo iñambuéva rupive.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Pe Revelación Jesucristo rehegua ñehesaʼỹijo ojeikuaaukáva mbeguekatúpe oñepyrũ ojeherakuã hag̃ua jasypokõi paha, ary 2023-pe. Umi añetegua ojeikuaa ha oñeñepyrũva ojeherakuã hag̃ua upe jave, iñentendévo rembiporã oñepyrũ kuri sapyʼami rire jasypokõi 18, ary 2020 rire.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Pe añetegua ojehechaukáva pe marandu ojepe’ahápe pe séllo poapyha rehegua ombohovái pe waymark Pe Sapyʼa Pyhare Mbytegua rehegua. Pe Sapyʼa Pyhare Mbytegua pe tembiasakue Millerita ryepýpe ha’e vaʼekue peteĩ ñemoakãrapuʼã progresívo añetegua rehegua, ha upe mbaʼe ikatu ojehechauka peteĩ jehechajey histórico rupive Samuel Snow rembiapo rehe. Jesús omyesakã pe ángel mbohapyha ñemonguʼe pe ángel peteĩha ñemonguʼe rupive, haʼe akóinte omyesakãgui pe paha pe ñepyrũ rupive.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Umi añetegua oñondivepa omoheñóiva pe Maranduhára Pyharepyte Sapy’a guigua marandu ha’e peteĩ entendimiento máva-pa Tupã, ha mba’éichapa pe Ikarakter ojehechauka Iñe’ẽme. Umi añetegua oike avei peteĩ myesakã porã ha ipypukuetereíva pe proceso histórico rehegua, upe temimbo’e kuéra ipahápe omoherakuãtava pe Maranduhára Pyharepyte Sapy’a guigua marandu omohu’ãtava. Pe tembiasakue kañymby umi siete trueno rehegua ha’e upe ombojekuaáva pe proceso histórico. Pe séptimo sello ha’e peteĩ parte upe proceso histórico detallado-gui, ha katu ijehechauka ojepytaso pe ára pukukue oñepyrũva pe Maranduhára Pyharepyte Sapy’a guigua marandu oñembotývo, ha upéicha ohechauka araka’épa oñemohu’ã pe sellado umi cien cuarenta y cuatro mil rehegua. Pe jeipe’a mbeguekatúpe pe séptimo sello rehegua oñepyrũ pe Maranduhára Pyharepyte Sapy’a guigua marandu oñemoakãrapu’ãmbávo, ojehechaukaháicha Exeter pe aty táva okápe guare-pe, verano de 1844-pe. Ko’ã artículo ha’e nde invitación personal reju hag̃ua pe Exeter camp meeting-pe.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Ojepe’ávo pe sietehá sello, altar-gui tata oñemombo ko yvy ári, ha oiko “ñe’ẽnguéra, ha araveráry, ha aratiri, ha peteĩ yvyryrýi.” Peteĩ “ñe’ẽ” ohechauka peteĩ trompéta.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Esapukái hatã, ani reñongatu mba’eve, emopu’ã nde ñe’ẽ trompétaicha, ha ehechauka che retãme hembiapo vai, ha Jacob rógape ipekadokuéra. Isaías 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Pe trompéta ñe’ẽ ohechauka peteĩ marandu omomarandúva huísio oúta hag̃uáre. Isaías omanda Tupã retãyguápe omopu’ã hag̃ua iñe’ẽ trompétaicha, ha’e kuéra ojerureva’erã “osapukái” hatã. Pe Pyharepyte Sapukái marandu ojeipe’a hag̃ua mboyve pe aravo yvyryrýi rehegua, pe léi domingo rehegua. Pe Pyharepyte Sapukái marandu, ojeipe’áva hag̃ua mboyve pe léi domingo rehegua hi’aguĩmbáva, ha’e pe marandu oñembotuicháva sapukái hatãme. Isaías he’ívo: “Esapukái hatã”, oñe’ẽhína peteĩ joaju rehe pe mbohapyha ánhel sapukái hatã ndive, ha’éva pe mokõiha ñe’ẽ oñembojoajúva pe Pyharepyte Sapukái marandu rehe. Pe Pyharepyte Sapukái hatãva ha’e peteĩ ñe’ẽmondo pe sieteha trompéta rehegua, ha’éva pe mbohapyha ñembyasy. Tupã retãyguápe tekotevẽ oikuaa, upe trompéta marandu oñembopu vove, oĩha hikuái umi ipahaitépe itiempo de gracia rehegua. Upévare Isaías mandamiento ha’e peteĩ ñe’ẽmondo oñembosako’i hag̃uáre pe tiempo de gracia ñemboty rehe, peteĩ ñe’ẽmondo pe huísio trompéta rehegua, pe mbohapyha ñembyasy Islam rehegua, oinupãmbotaitemaha Estados Unidos-pe, omboykére Tupã sábado. Pe léi domingo-pe, pe Pyharepyte Sapukái, ha’éva pe peteĩha umi mokõi “ñe’ẽ” Apocalipsis kapítulo dieciocho-pe, oñembotuicha sapukái hatãme. Aipórõ Tupã ra’ykuéra ambue, oĩ gueteríva Babilonia-pe, ohenói hag̃ua osẽ hag̃ua upégui.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Pe añeteguáva ko ára pegua, mbohapyha ánhel marandu, oñemoherakuãva’erã hatã porã, he’iséva pokatu ojupi hag̃ua ohóvo, ñañemboja aja pe prueba paha guasu rehe.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
Pe “pu’akave hína pokatu” pe “sapukái hatãva” mbohapyha ánhel rehegua oñembojoguáva Sinaípe, upérõ umi Diez Mandamiento oje’e jeýramo guare Jehová voi rupive. Pe turu upe tembiasakuepýpe okakuaa ipokatu, pe yvyty oryrýi ha ojere tatatĩme. Pe kyhyje tuichaiterei va’ekue, upéicha rupi Moisés jepe oryrýi eterei. Umi tetãygua upérõ omopu’ã “ijayvu kuéra” kyhyjégui, ojerure hag̃ua Tupã “ñe’ẽ” anive hag̃ua osegi oñehendu.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
ha peteĩ trompéta pu, ha ñe'ẽnguéra ñe'ẽ; umi ohendúva upe ñe'ẽ ojerure vaekue ani hag̃ua oñeñe'ẽvéi chupekuéra: (ndogueropu'akái rupi pe oñemandáva, ha peteĩ mymba jepe opokóramo pe yvytýre, oñemboytéta itápe, térã ojekutúta peteĩ hu'ýpe; ha upéicha tuicha ñemondýi vaekue pe jehecha, Moisés he'i hag̃uáicha: Che akyhyje eterei ha aryryi). Hebreos 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
Pe “ñe’ẽ” “ha’ekuéra” “ohendúva’ekue” ohechauka pe “ñe’ẽ” marandu ñemomarandurã rehegua pe ánhel mbohapyha guive. Kyhyje ha jehasa asy tuichávape, ha’ekuéra ombohovái ijehegui “iñe’ẽkuéra” rupive. Umi ñe’ẽ osẽva pe léi domingo jave avei ojehechauka umi kuñataĩ tavy oñejeruréva asýpe aséiterã, ha umi ñe’ẽ umi kuñataĩ arandu rehegua he’i chupekuéra toho ha tojogua ijeheguarã. Oñemboty hag̃uáicha yvypóra prueba aravo, umi “ñe’ẽ” umi oikuaáva okañyha, péicha avei umi kuñataĩ Adventista tavy pe léi domingo jave, osapukái itáre ha yvytýre ho’a hag̃ua hi’ári kuéra. Pe léi domingo ojehechauka hag̃uaicha pe léi ñeme’ẽ Yvyty Sinaípe.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Upe ocasión solemne-pe ojehechauka hag̃ua pe mbarete divíno hechapyrãitéva,—pe trompéta pu’ã mysterioso ohóvo hatãve ha ñemongyhyjeve reheve, pe arapytu ryapu oñembopukúva opa yvyty ykére, pe ára vera omimbíva omyesakãvo umi yvate aty guasu ha ipochy ha solemneva, ha Sinaí ru’ãme, arai, mburuvicha, ha pytũ hũ mbytépe, Tupã mimbipa peteĩ tata okaru hag̃uáicha,—ko’ã Jehová oĩha rechaukaha renondépe, Israel py’akuéra ikangy kyhyjégui, ha opa pe aty ‘opu’ã mombyry.’ Moisés voi he’i vaekue: ‘Che akyhyje eterei ha aryryi.’ Upéi umi elemento oñorairõva ári ojehendu Jehová ñe’ẽ, oñe’ẽvo umi diez precepto hembiapoukapy rehegua.”
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Pe tĩhára guasu ramo Tupã rehegua ohechauka vaʼekue Israel retãygua kuérape imbaʼéichapa añetehápe oĩ, ipyʼakuéra opyta kyhyjepápe henyhẽ. Tupã ñeʼẽmeʼẽngue puʼaka vaieteete ojoguáicha hetaitereíva umi hete ryryipávape g̃uarã ogueropuʼaka hag̃ua. Haʼekuéra ojerure Moiséspe: ‘Eñeʼẽ nde ore ndive, ha ore rohendúta; ani hag̃ua katu Tupã oñeʼẽ ore ndive, ani hag̃ua ñamano.’ Umi renonderãme oñemoĩrõ guare Tupã tekojoja guasuite, ohechakuaa hikuái, arakaʼeve ndahechakuaáiháicha, pekádo rekotee vaiha, ha avei ijehegui kuéra rekojejavy, peteĩ Tupã ipotĩ ha imarangatu renondépe.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Pe tata guigua oúva altárgui, ojeity yvy ári, oĩ “ñe’ẽnguéra, ha ára sununu, ha overa, ha yvy ryryi.” “Ára sununu ha overa” ha’e símbolo Tupã juicio-kuéra rehegua. Pe léi domingo-pe, Estados Unidos omyenyhẽmbaitéta iporã’ỹha “kópa,” ha “apostasía nacional, osegíta ruina nacional rehe.” Pe “kópa tekoangaipa rehegua” henyhẽmba pe irundyha generación-pe, mokõivéva pe mymba yvy rehegua hatĩ ohasa rupi irundy generación iñakãhatãvéva ñemopu’ãme. Pe léi domingo ohechauka moõpa Tupã juicio-kuéra, ojehechaukáva “ára sununu ha overa” rupive, oñeme’ẽ, ha oñeme’ẽ hikuái pe irundyha generación-pe.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Amorréo kuéragui Ñandejára he’i vaʼekue: ‘Irundyha ñemoñarepe ou jeýta koʼápe: Amorréo kuéra rembiapo vaikue gua’u neʼĩra gueteri henyhẽ.’ Jepémo ko tetã ojekuaa porã vaʼekue itaʼanga hag̃ua ñemombaʼeguasúre ha ipokarẽmbáre, neʼĩra gueteri omyenyhẽmba hembiapo vaikue ryru, ha Ñandejára nomeʼẽmoʼãi vaʼekue tembiapoukapy oñehundipa hag̃uaite. Umi tavaygua ohechavaʼerã kuri mbaʼéichapa pe pokatu divíno ojehechauka hesakã porã hag̃uáicha, ikatu hag̃uáicha opyta hag̃ua peteĩteĩ ñemomaranduʼỹre. Pe Apohare poriahuverekóva oipota kuri ogueropuʼaka hag̃ua hembiapo vaikue pe irundyha ñemoñare peve. Upéi, ndojehecháramo mbaʼeve porãve hag̃uáicha ñemoambue, hiʼarikuéra oguejyvaʼerã kuri ijapoukapy hag̃ua.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Jejavy’ỹre hekopeteve reheve pe Opa’ỹva gueteri oguereko peteĩ cuenta opa tetãnguéra ndive. Ha’e ombohasáramo jepe Iporiahuvereko oñehenóivo oñearrepenti hag̃ua, ko cuenta opytáta ojepe’a’ỹre; ha katu umi papapy oguahẽ vove peteĩ cantidad-pe Tupã voi omoĩmava’ekue, upépe oñepyrũ Ipochy rembiporu. Pe cuenta oñembotyma. Pe paciencia divina opa. Ndaipóri véima jerure poriahuverekóre hesekuéra rehe.” Testimonies, volúmen 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Hermana White ombojekuaa umi juicio oñepyrũva pe léi domingo guiveha “juicio destruktívo Tupãgui”. Ha’e ombo’e ipyahúmaha umi Adventista Laodicea itavývape g̃uarã, umi oguerekova’ekue peteĩ oportunidad oñembosako’i hag̃ua pe krísispe pyhare mbyte jave, ha katu omboykova’ekue upéva. Pe ára umi juicio destruktívo rehegua umi virgen itavývape g̃uarã, ha’e “peteĩ ára poriahuvereko rehegua” umi ndohendúiva’ekue gueteri pe añetegua.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“¡Oh, ta kuéra oikuaáta rire pe ára ojehechahápe chupekuéra! Heta oĩ gueteri nohendúiva pe añetegua ojeproba hag̃ua ko ára guarã. Heta oĩ umi ndive Tupã Espíritu oñeha’ãva gueteri. Pe ára oguahẽva Tupã juicio kuéra ohundíva rehegua, upéva avei ára poriahuvereko rehegua umi ndoguerekóivape guare pa’ũ oikuaa hag̃ua mba’épa pe añetegua. Ñandejára oma’ẽta hesakuaitépe hese kuéra. Ipy’a poriahuverekópe oñembohyru; ipo gueteri ojepysóva osalva hag̃ua, okẽ oñembotýramo jepe umi ndoikeseiva’ekue rupi.” Testimonies, volúmen 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Ojepe’áramo vove mokõiha poteĩha ñembotyha, oĩ “ñe’ẽnguéra, ha arapupu, ha aratiri, ha yvyryrýi.” Pe “ára” og̃uahẽvo pe “yvyryrýi” Apocalipsis 11-pe oñekumpli ypy ramo guare, upéva vaʼekue pe Revolución Francesa, ha pe ñekumpli hag̃ua hekopete pe “ára” rehegua ha’e pe “ryrýi” pe mymba “yvy” rehegua, pe léi domingo oúta hag̃uápe. Upéva “ára”-pe, pe mokõiha poteĩha ñembotyha ojepeʼaite hag̃ua. Pe kurusu ohechauka hag̃ua pe léi domingo, ha pe kurusu ári oiko vaʼekue peteĩ tuicha yvyryrýi.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Jesús, osapukávo jevy hatãme, ome'ẽ ijespíritu. Ha, péina ápe, pe templo poyvi oñembyaipa mokõime yvate guive yvýpe peve; ha yvy oryrýi, ha ita kuéra oñembyaipa. Mateo 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Kurusu rehe, peteĩ rréino satániko oñemongu’e, peteĩchaite avei oikótaháicha arapokõindýpe guare léi rehe.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Cristo no ome’ẽi hag̃ua Itove peve omohu’ãmba pe tembiapo ouva’ekue ojapo hag̃ua, ha Ipeju paha reheve he’i hatã: ‘Oñemohu’ãma.’ Juan 19:30. Pe ñorairõ ojehupytykuri. Ipo akatúa ha Ijyva marangatu ome’ẽ chupe pe jejopyhy. Oñe’ẽ hag̃ua peteĩ Vencedóricha, omoĩ Ikavaju’i umi yvatekuéra opa’ỹvape. Ndaha’éi piko vy’a oĩva’ekue umi ánhel apytépe? Opa yvága ovy’aguasu pe Salvador jehupytyre rehe. Satanás oñemboguevi, ha oikuaa ikomína oñehunditaha.” The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Kurusu yvyryrýi ohechauka “añetegua”, ha’éva Alfa ha Omega. “Añetegua” hína ñepyrũ, mbyte ha paha; ha’e pe ñe’ẽ hebreo ojejapóva oñembojoajúvo hebreo achegetýpe pe peteĩha, pakõiha ha ipahaguéva tai. Oiko peteĩ yvyryrýi Cristo omanórõ guare ha upéi ambue yvyryrýi ijeikove jeyrõ guare. Kurusúpe oiko peteĩ peteĩha yvyryrýi, upéi pe itáva, ha upéi pe yvyryrýi ijeikove jeyrõ guare. Mokõivéva yvyryrýi jave oñepe’a umi sepultura.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Jesús, kurusu ári oñemboja jave, osapukái: ‘Opa’. Upérõ ita kuéra ojekái, yvy oryrýi, ha ojepe’a umi sepultura apytégui. Ha Ha’e opu’ã jave ipu’akapáva omano ha sepultura ári, jave yvy guata vai ha yvága mimbipa ojajái pe tenda marangatu jerére, heta umi omanóva hekojoja va’ekue, iñe’ẽ rendúvo, osẽ kuri testígoramo ohechauka hag̃ua Ha’e opu’ã hague. Umi imba’e porãiteva’ekue, umi marangatu opu’ãva, osẽ kuri omimbipápe. Ha’ekuéra ningo ojeiporavo va’ekue ha marangatu opa ára pegua, jejapo ypy guive peve Cristo ára peve. Péicha, umi mburuvicha judío-kuéra oheka aja omo’ã hag̃ua Cristo opu’ã hague añetegua, Tupã oiporavo oguenohẽ hag̃ua peteĩ aty isepulturágui otestifika hag̃ua Jesús opu’ã hague, ha omombe’u hag̃ua Igloria.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Yvyry ryrýi peteĩhápe oñepe’a umi tyvykuéra, ha yvyry ryrýi pahápe oñepe’a Cristo tyvy. Apocalipsis once-pe, mokõi testígo osẽ ijatykuéragui upe aravoitépe oiko jave yvyry ryrýi. Yvyry ryrýi ha’e pe léi domingo rehegua, ojehechaukaramóva kurusúre. Upévare oĩ va’erã mokõi jeikove jey pe aravo léi domingo rehegua jave. Peteĩha ohechauka pe cien cuarenta y cuatro mil ñemoñare, oikóva kuña imembyrasy mboyve; mokõiha katu oiko iñembyrasy aja. Pe kuña Apocalipsis doce-pe guáva, tenonderã ome’ẽ yvypóra ra’y, pe oisãmbyhýtava tetãnguéra peteĩ yvyra hierro reheve, mba’eveichagua imembyrasy’ỹre. Upéi, pe léi domingo jave, oñepyrũ iñembyrasy ha ogueru pe mokõiha mitã. Peteĩha, ome’ẽ Elías-pe; ha ipahápe, ome’ẽ Moisés-pe. Pe léi domingo ha’e pe aravo oikoha jeikove jey umi gemelo Apocalipsis siete-pe guávape.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Pe séllo sieteháva oñemboty’ỹre completamente pe léi domingo-pe, oĩ kirirĩ yvágape media hora pukukue.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Ha Tupã katu oñandu asy Ta'ýra ndive. Umi ánhel ohecha pe Salvador rembiasy asyete. Ha’ekuéra ohecha Ijára oñembotyha hese aty tuicháva mbarete satanagua reheve, hekove rehe ojehupi hag̃ua peteĩ kyhyje hatã, mba'éichapa ndaikatúi oñemombe'u porã. Oĩ kirirĩ yvágape. Ndaipóri peteĩ arpa jepe oñembopúva. Yvypóra ikatu rire ohecha pe sorpréndete oĩva umi ánhel aty rehe, ha’ekuéra ohechárõ guare kirirĩme, ñembyasy guýpe, pe Túva omomombyryha Iresape, mborayhu ha teko mimbipa Ta'ýra ohayhuetéva gui, upéicharõ oikuaavéta mba'éichaitépa angaipa ivaíva Henondépe.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Pe yvyryrýi aravo mbyte guare, ohechauka mokõi testígo ñemoñare peteĩha térã ijeikove jey peteĩha. Upe media hora ryepýpe, mokõi testígo oñemboty hag̃ua sélore. Tekotevẽ oñemboty hag̃ua sélore peteĩhaite pe léi domingo mboyve, pórke ha’ekuéra hína pe poyvi ohenóiva pe ambue mitãme osẽ hag̃ua pe tyvýgui pe media hora hembývape. Pe mokõiha mitã ikatu hag̃uánte oñemoingove jey ohechávo kuimba’e ha kuña oguerekóva Tupã sello pe apañuãi ha jehasa asykuérape pe léi domingo rehegua.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Pe Espíritu Santo rembiapo ha’e hína ohechauka hag̃ua ko yvy arigua kuérape angaipa rehegua, tekojoja rehegua ha huísio rehegua. Ko yvy arigua kuérape ikatu hag̃uánte oñeñandu hag̃ua ñemomarandu ohechávo umi ogueroviáva pe añetegua oñemomarangatúva pe añetegua rupive, oikóvo yvate ha marangatu principio kuéra rehehápe, ohechaukávo peteĩ sentido yvate ha oñemomba’eguasúvape, pe línea ombojoajúva’ỹva umi oñongatúva Tupã mandamiénto kuéra, ha umi ombohasa hag̃ua ipy guýpe. Pe Espíritu remomarangatu ohechauka porã pe joavy oĩva umi oguerekóva Tupã sello apytépe, ha umi oñongatúva peteĩ pytu’u ára japúva. Pe prueba oguahẽ vove, ojekuaáta hesakã porã mba’épa pe mymba marca. Ha’e hína domingo ñeñongatu. Umi, añetegua ohendúma rire, oseguívante omoĩvo ko ára marangatu ramo, ogueraha pe kuimba’e angaipa rehegua firma, pe opensáva ikatu hag̃uáicha omoambue ára ha léi kuéra.” Bible Training School, December 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Kuñakarai ta’ýra ypykue ha’e umi cien cuarenta y cuatro mil ojehechakuaáva yva tenondegua ramo Apocalipsis arandukápe. Ha’ekuéra ohechauka pe techaukaha ambue aty ovecha oikuaava’erãva pe apañuãi ha ñorairõme, pe léi domingo rehegua ñorairõ aja. Upe techaukaha ha’e pe sábado, umi cien cuarenta y cuatro mil omoañete ha omopu’ãva upe ára ndaikatúi hag̃ua jajapo upéva léi rupive. Hermana White ombohéra iñenseña ramo “Príncipe Emmanuel poyvi tuguy rehe oñeñohẽva.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Che visiónpe ahecha mokõi ehérsito oñorãirõ hína vaieterei. Peteĩ ehérsito oĩ vaʼekue poyvi kuérape ko yvy arigua techaukaha reheve; ambue katu oñemotenonde vaʼekue Príncipe Emmanuel poyvi tuguy reheve oñemongyʼáva rupive. Peteĩ poyvi rire ambue ojeheja vaʼekue otyryrýi hag̃ua yvýpe, aty rire aty Ñandejára ehérsitogua ohasávo iñenemígo rendápe, ha peteĩ trívu rire ambue umi enemigo filaspegua oñembojoajúvo Ñandejára mandamiénto rapeoguáva ndive. Peteĩ ánhel, ovevéva yvága mbyte rupi, omoĩ Emmanuel poyvi heta pópe, ha peteĩ mburuvicha guasu ipokatuetévape osapukái hatã: ‘Peike peĩ hag̃ua pe tenda porãme. Umi oñemombaʼéva Ñandejára mandamiéntore ha Cristo testimóniore koʼág̃a toñemoĩ hendápe. Pesẽ chuguikuéra apytégui, ha peñembojaʼo, ha ani pepoko mbaʼe kyʼáre, ha Che roguerohoryta peẽme, ha Aikóta Túva peẽme guarã, ha peẽ peikóta Che raʼy ha Che rajykuéra. Opavave oipotáva, tojupi oipytyvõ hag̃ua Ñandejárape, oipytyvõ hag̃ua Ñandejárape umi mbareteetévape oñemoĩ hag̃ua hese.’” Testimonies, tomo 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Pe vandéra huguy rehegua hína upe Ñandejára ambue ovecha aty ohechava’erã pe aravo pe léi domingo rehegua apañuãi aja. Pe vandéra hína peteĩ tesakã osẽva yvate gotyo, ogueraha hag̃ua umi cien cuarenta y cuatro mil. Upe vandéra pytã hína ijejoguaha rupi, tuguy rehe oñemongy’a haguére. Upe vandéra oñembojovake vaʼekue Jericó ñorairõme, Rahab omoguahẽ ha oñangareko ramo guare umi espía rehe, ha upéi ohechauka iñemomirĩ Josué ehérsito renondépe omoĩvo peteĩ ñembojuaju pytã jegua hovetãgui. Rahab ohechauka Ñandejára taʼýra mokõiha ypykuekuéra pe apañuãi pe léi domingo rehegua aja, umi ohecha ha omoneĩva pe techaukaha pytã, ha oike ñeʼẽrendúpe Josué ehérsito ndive. Pe ñembojuaju pytã jegua oiporu vaʼekue Rahab, haʼe vaʼekue peteĩ techaukaha Josué ehérsitope ani hag̃ua ohundi Rahab róga pegua kuérape.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahab ohechauka umi oĩva gueteri Babilóniape pe apañuãi Léi Dominical pegua jave, ha Josué ehérsito ohechauka umi ta’ýra ypykuérape apytégui umi cien cuarenta y cuatro mil. Pe inimbo pytã escarlata ha’e Tupã sábado símbolo. Pe inimbo pytã escarlata ha’e kuri pe tembiapoukapy umi espía ome’ẽva Rahábpe, ha’e hag̃ua omoirũva’erã upéva ohupyty hag̃ua Tupã ñangareko.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Péina, ñande jahupyty vove pe yvýpe, reñapytĩta ko pytã popyrã pe ovetãme, upe rupi ningo ore remboguejy vaʼekue; ha reguerúta nde ru, nde sy, nde joykeʼykuéra ha opaite nde ru róga pegua nde rógape. Josué 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Pe techaukaha umi oĩ gueteri Babilóniape ohechava’erã oñembohechauka pe sã pytã asýpe, ha’éva pe sábado, ha upéva avei ojekuaa hag̃ua pe joavy oĩva umi mokõi imemby peteĩ jave guare apytépe. Pe ypykue osẽva’ekue ha’e umi cien cuarenta y cuatro mil, pórke ha’ekuéra ogueraha ipopekuéra pe poyvi huguykue reheve Mburuvicha Emmanuel rehegua.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Ha’e omoĩta peteĩ poyvi umi tetãnguéra rehehápe, ombyatýta Israel-gua ñemosẽpyréva, ha omono’õta Judá oñemosarambíva yvy apy irundýgui. Upéicha avei ojeipe’áta Efraín akãrasy, ha Judá ñemoĩrũhára oñehundíta: Efraín ndojepy’apymo’ãi Judá rehe, ha Judá noñembopy’arorymo’ãi Efraínpe. Ha ha’ekuéra ovevéta filisteo kuéra ati’y ári kuarahyreike gotyo; oñondive oipe’áta kuarahyresẽ gotyogua mba’e; omoĩta ipo Edom ha Moab ári; ha Amón ra’ykuéra iñe’ẽrendúta chupekuéra. Isaías 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Pe peteĩha heñóiva mokõi ikẽguigua oguereko pe techaukaha pytã, ha upéva hína pe hũ pytã ohechaukáva pe peteĩha heñóivape. Pe peteĩha heñóiva mokõi ikẽguigua héra Zarah, ha pe mokõiha heñóiva héra Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Ha oikóvo imemby’a hag̃uáme, péina oĩ mokõi memby imembyrypýpe. Ha oikóvo imemby’a hag̃uáme, peteĩva osẽ ijuai hag̃ua ipo; upérõ pe mitãreñoiha ojapyhy ha oñapytĩ ipóre peteĩ sã pytã imbaretéva, he’ívo: Kóva osẽ raẽ. Ha oikóvo, oguerujeýramo ipo, péina ápe osẽ itývy; ha pe mitãreñoiha he’i: Mba’éicha piko reñembyesarái reike hag̃uáicha? Ko ñembyai toĩ nde ári; upévare oñembohéra chupe Fares. Ha upe rire osẽ itývy, pe oguerekóva pe sã pytã ipóre; ha héra va’ekue Zéra. Génesis 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zarah he’ise peteĩ tesape osẽva, ha Pharez he’ise osẽ hag̃ua. Pe gemelo Pharez ohechávo pe tesape osẽva pe señal pẽ asy pytãva rehegua oĩva iñermáno gemelo Zarah pópe, “osẽ,” térã osẽ Babilóniagui. Zarah ohechakuaávo pe tesape osẽva pe pẽ asy pytãva rehegua, upéva ohechauka pe gemelo paha heñóiva ñemoĩ guýpe pe gemelo ypy heñóivape.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Ha oúta kuarahy resẽhágui, kuarahy reikehágui, yvate gotyo ha ñemby gotyo, ha oguapýta Tupã rréinope. Ha péina ápe oĩ ipahapeguáva oikótava tenondegua, ha oĩ tenondeguáva oikótava ipahapegua. Lucas 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Pe historia ñemimbyre umi siete trueno rehegua ohechauka mbohapy señal de tiempo. Pe primera ha pe paha señal de tiempo ha’e decepción-kuéra. Pe periodo oĩva pe primera decepción guive pe mensaje del Clamor de Medianoche peve ha’e pe tiempo de demora. Pe Clamor de Medianoche guive, ha’éva pe mokõiha señal de tiempo, pe periodo de tiempo ha’e pe tiempo de sellamiento. Pe periodo ha’éva pe tiempo de sellamiento opa pe última decepciónpe.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Pe tembiasakue kañymby umi siete arapokẽ guasu rehegua ohechauka mbohapy techaukaha. Peteĩha ha pahague techaukaha ha’e pe ojepe’a hag̃ua umi tyvykuéra peteĩ yvyryrýpe. Pe ára pukukue oĩva pe tyvykua peteĩha ojepe’a haguégui ha pe Pyhare Mbyte Sapukái marandu peve ha’e pe are oha’arõha. Pe Pyhare Mbyte Sapukáigui, ha’éva mokõiha techaukaha, pe ára pukukue ha’e pe jehovasa ñembotyha ára. Pe ára pukukue ha’éva pe ñembotyha ára opa pe pahague tyvykua ojepe’a jave.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Koʼã mokõi testígo pe tembiasakue kañymby pehẽngue mbohapyva rehegua, umi siete truéno rehegua, avei ojehechauka Cristo mano ha jeikove jeýpe. Pe yvykuára ñepyrũ jeavriha ojesimbolisa vaʼekue Cristo ñemongarai rupive pe yrypegua sepultúrape, ha pe paha yvykuára vaʼekue kurusu. Cristo ñemongarai ha kurusu apytépe, Cristo omomarandu imensaje; upéva ohechaukavaʼekue Pyhare Mbytegua Sapukái. Haʼe omohuʼã pe proclamación mil mokõi ciento sesenta árape. Kurusu rire, idiscípulo kuéra persona rupi, pe Pyhare Mbytegua Sapukái mensaje oñemoñeʼẽ jeýkuri mil mokõi ciento sesenta ára pukukue Esteban mano peve.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Mokõi testígo Apocalipsis 11-peguáva oñemombarete omeʼẽ hag̃ua Pyharepyte Sapyʼa Marandu mil mokõi saĩ poteĩ ára pukukue. Upéi ojejuka chupekuéra, ha oñemoĩ tape mbytépe mil mokõi saĩ poteĩ ára pukukue, oikove jey peve ha oñemombarete peve.
We will continue to investigate these truths in the next article.
Jaseguíta ñahesa’ỹijo ko’ã añetegua pe artíkulo oúvape.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ndaha’éiramo oĩ peteĩ ñekonverti añeteguáva ánga rehegua Tupã gotyo; ndaha’éiramo Tupã pytu tekovéva ombohekove jey ángape tekove espiritual-pe; ndaha’éiramo umi omombe’úva pe añetegua oñemongu’e peteĩ principio yvágagui heñóiva rupive, ndaha’éi hikuái onaseva’ekue pe ñemoñare ndaijapuvéimava gui, oikovéva ha opytáva opa ára g̃uarã. Ndaha’éiramo ojerovia hikuái Cristo tekojoja rehe añoite ramo jepe iñangarekorã; ndaha’éiramo okopia Hembiapo reko, omba’apo Ijespíritu-pe, opyta hikuái opívo, ndoguerekói hikuái he’ári Itekojoja ao. Heta jey umi omanóva oñemboguata ramo guáicha umi oikovévaicha; pórke umi omba’apóva ohupyty hag̃ua pe ha’ekuéra ohenóiva salvación hekópe he’iháicha, ndoguerekói Tupã omba’apóva ipypekuéra ojapose ha ojapo hag̃ua Iporã hag̃uáicha.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Ko aty ojehechauka porã umi kangue piru ñume Ezequiel ohecha va’ekue visiónpe.” Review and Herald, 17 jasypokõi 1893.