We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Roikuaauka hína umi mba’e oikótava profétikamente pe orden ojehechaukaháicha pe tembiasakue kañymby umi siete trueno rehegua, oñerrepresentáva Apocalipsis capítulos once guive trece peve. Ndojahupytýi gueteri pe punto ko’ã mba’e oikóva ñemongakuaápe, moõpa ñamoĩ joajúpe pe tembiasakue pe kuára Protestantismo rehegua ha pe kuára Republicanismo rehegua. Ndojejapói gueteri avei peteĩ pyenda ñemohesakãrã ikatu hag̃uáicha jahechauka porã Islam rembiapo pe mensaje del Clamor de Medianoche-pe. Oĩ katu peteĩ añetegua iñimportantetereíva oñembojoajúva ko’ã mba’e ndive, ohechaukáva mba’épa peteĩ tapicha ojapova’erã oñentende jave umi añetegua ojeipe’áva hína. Pe jehovasa Apocalipsis-pe oguereko avei pe tembiaporã ñañangarekova’erãha “umi mba’e ojehaíva”.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Pe línea tembiasakue ojeipe’a hína ogueru Tupã pu’aka apohare umi ohendúvape, omoñe’ẽvape ha oñongatúvape umi mba’e ojehaíva ipype. Upévare, ko’ág̃a ára jaheja hag̃ua ñande jesareko Isaías marandu profétiko paha rehe, ha Apocalipsis kapítulo once guive trece peve, ikatu hag̃uáicha ñamopyenda mba’éichapa iporãite pe “mbohapy ára ha mbyte” Elías ha Moisés omano hague tape rehe pe marandu rehegua tape guasu ári, ohasáva pe ñu kangue omano ha pirupa rupi. Ko’ág̃a jahechakuaáta pe he’iséva simbólikamente “pe desierto.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Pe artíkulo pahápe rohechakuaa irundy testígo profétiko umi mbaʼe oikóva joapykuéri, oñemopyendáva umi siete truéno rembiasakue kañymby rehe. Cristo raʼãnga línea, mokõi testígo línea, mymba raʼãnga línea ha mburuvicha guasu yvate gotyogua japu rehegua línea.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Pe mokõiha línea pe mburuvicha yvategua ñembotavy rehegua oñepyrũ papado ñemombaretépe ary 538-pe. Upéi papado, pe mburuvicha yvategua espiritual ñembotavy rehegua, opyrũ ha omboity Jerusalén espiritual ha Israel espiritual rehe mil dosientos sesenta ary pukukue.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Haʼekuéra hoʼáta kyse puku rembeʼýpe, ha ogueraháta chupekuéra prisionéroramo opa tetãnguére; ha Jerusalén ojepyru hag̃uéta umi tetã ambuegua reheve, peve umi tetã ambuegua ára oñekumplipa hag̃ua. Lucas 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Juãme oñemombeʼu tomedi hag̃ua mokõivéva pe tupaópe ha pe atyguasu, ha katu avei oñemombeʼu chupe toheja okápe pe korapy, oñemeʼẽ haguére upéva umi tetã ambuegua pópe mil mokõisa cien sesenta ary pukukue.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Ha oñemeʼẽ chéve peteĩ takuapu ojoguáva peteĩ yvyra pukupe; ha pe ánhel opyta heʼívo: Epuʼã, ha emedi Tupã róga marangatu, pe altar, ha umi oporomombaʼe hag̃ua ipype. Ha pe korapy oĩva pe tupaógui okápe eheja hag̃ua, ha ani emedi chupe; oñemeʼẽgui umi tetã ambuegua-pe: ha pe táva marangatu haʼekuéra opyrũta guýpe mokõi ha irundy jasy. Apocalipsis 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Juan ha Lucas he’ẽ porãme ohechauka umi gentíl-kuéra “opyrũ guýpe” “Jerusalén,” “mokõi ha irundy jasy pukukue.” Juan omombe’u pe aravo pukukue, ha Lucas ohechauka pe tembiasakue paha. Ko’ã mokõi testígo oñe’ẽ hína pe porandu rehe oĩva Daniel capítulo ocho, versículo trece-pe.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Upéi ahendu peteĩ marangatu oñeʼẽrõ, ha ambue marangatu heʼi upe marangatu oñeʼẽvape: Mboy arakaʼe peve piko pe visión pe sacrificio ára ha ára rehegua, ha pe ñembohasa vai oporomongyʼahéva rehegua, oñemeʼẽ hag̃ua mokõivéva pe santuario ha pe ehérsito oñepyrũ hag̃ua ojejopy hag̃ua ipy guýpe? Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Pe porandu ikatu hag̃uápa pe santuario ha pe aty ojejopy hag̃ua py rehe, ohechauka mokõi mbarete ohundíva ojapótava pe jejopy py reheguáva Jerusalén rehe, upéva Danielpe oñerrepresenta “santuario” ramo ha avei “aty” ramo. Pe ñeikũmby ypykue hekopete ko versíkulo rehegua, J. N. Andrews he’iháicha, ha’e pe versíkulo ohechauka mokõi mbarete ohundíva, opyrũva’ekue mokõivéva, pe santuario ha pe aty. Pe peteĩha mbarete ohundíva ojehechaukáva pe versíkulope ha’e pe paganismo, ha pe mokõiha ha’e pe papalismo. Pe ñe’ẽ “aty” ha’e Daniel oipuru hag̃uáicha ohechauka hag̃ua upe Juan ohenóiva “umi omomba’éva” pe témplope, upéva he’iséva Jerusalénpe.

“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

“OĨ MOKÕI ‘ÑEMBYAI’ oĩ Daniel 8-pe.—Ko mba’e Josiah Litch omyesakã porãiterei rupi, roikuave’ẽ ijayvu he’íva:”

“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

“‘pe sacrificio ára’ ha’e pe jehechakuaa oĩva ko’ág̃a pe texto ingléspe. Péro mba’eveichagua sacrificio ndojejuhúi pe ypykuepe. Kóva ojehechakuaa opavave rehe. Ha’e peteĩ glosa térã peteĩ construcción omoĩva hese umi traduktór. Pe jehechakuaa añetéva ha’e, ‘pe ára ha pe transgresión ñehundiha rehegua,’ ára ha transgresión ojoajuva’ekue “ha” rupive; pe ára ñehundiha ha pe transgresión ñehundiha rehegua. Mokõi mbarete ñehundiha hína, umi va’erãva omongu’i pe santuario ha pe ehérsito.”​—Prophetic Expositions, Volumen 1, página 127.

“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

“Hesakã porã pe santuario ha pe ehérsito ojejapyrupytýta hag̃ua guýpe pe ára ha pe hembiapo vai ñehundi rehegua rupi. Peteĩ ñemoñe’ẽ porã versíkulo 13-pe ombohovaikuaa ko mba’e. Ha ko añetegua omopyenda ambue mba’e, ha’éva: ko’ã mokõi ñehundi hína umi mokõi tuichavéva ta’ãnga Satanás oipurúva oñeha’ãvo omongu’e hag̃ua Jehová ñemomba’e ha Hembiapo. Karai Miller ñe’ẽ ko’ã mokõi ñe’ẽ he’isévare, ha tape ha’e ojapova’ekue oguahẽ hag̃ua upéva he’isévare, oñemoĩ ko akãme’ẽ guýpe:”

“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

“UMI MOKÕI ÑEMBYAIKUÉRA HA’E PAGANISMO HA PAPÁDO”

“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

“‘Amoñe’ẽve rire, ndaikatúi ajuhu ambue káso ojejuhuhápe upéva [pe ára ha ára], Daniel-pe añoite. Upérõ [petet ñe’ẽjoavy ryru pytyvõ rupive] ajapyhy umi ñe’ẽ oĩva hendive joajúpe, “oipe’a”; ha’e oipe’áta, “pe ára ha ára”; “pe ára ha ára ojeipe’áta guive”, h.a. Amoñe’ẽve, ha aikuaa che ndajuhumo’ãiha mba’eve tesakã hag̃ua pe texto; ipahápe, aju 2 Tesalonicenses 2:7, 8-pe. “Pe tekovaí remimysterio niko omba’apóma; peteĩnte oĩ ko’ág̃a ojokóva, ojeipe’a peve tapegui, ha upéi ojehechaukáta pe aña,” h.a. Ha oguahẽvo upe texto-pe, ¡ajépa mba’éichapa hesakã ha hechapyrã pe añetegua! ¡Upépe oĩ! ¡Upéva hína “pe ára ha ára”! Añetehápe, mba’épa he’ise Pablo “pe ojokóva ko’ág̃a”, térã pe ombotapykue’ẽva, reheve? “Pe kuimba’e angaipa rehegua” ha “pe aña” rupive, oñe’ẽ hína popería rehe. Upéicharõ, mba’épa pe ojokóva popería ani hag̃ua ojehechauka? Niko pagãnismo; upéicharõ, “pe ára ha ára” he’iseva’erã pagãnismo.’—Second Advent Manual, página 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Levítico veinte y seis-pe oñembotýva “siete tiempos” ñekumplípe, paganisismo opyrũ vaʼekue oguerojere ha ombyai pe santuario ha pe hueste mil doscientos sesenta áño aja, ha upéi papalismo ojapo upe tembiapo peteĩ mil doscientos sesenta áño ambuéva pukukue. Papado opyrũ vaʼekue ombyai hag̃ua Jerusalén mil doscientos sesenta áño aja Lucas ha Juan heʼiháicha, pe papado ohupyty pe ikyhyjevéva herida mortal ary 1798-pe peve. Ojeipeʼávo mil doscientos sesenta áño 1798-gui, oñeg̃uahẽ 538-pe. Ojeipeʼávo mil doscientos sesenta áño 538-gui, oñeg̃uahẽ 723 a.C.-pe, upe jave Asiria, pe yvate gotyo rréi tee upérõguare, ogueraha vaʼekue Israel pe rréino yvatepegua ñembiguáipe.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Juan oñe’ẽnte umi mil dosiento sesenta ary rehe, pe papado opyrũhague pe santuario ha pe aty rehe; Lucas katu oñe’ẽ mokõive umi periodo mil dosiento sesenta ary rehe, paganismo ha papalismo opyrũhague Jerusalén rehe, heʼígui: “peve oñekumpli peve umi ára gentil-kuéra rehegua.” Lucas ohechauka Jerusalén ñembojarupa ndahaʼeiha peteĩnte “ára”, ohenóigui upéva umi gentil-kuéra “ára-kuéra” ñekumplimiento hag̃ua.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Katuete, ary 1856-pe, pe adventismo Miller guigua ojere Laodicéa-pe, ha siete áño rire omboyke hikuái pe añetegua “siete tiempos”-gua Levítico mokõipa poteĩme, upévare ndaikatúi pe adventismo ohecha koʼã mbaʼe añetegua bíblico hesakãva. Pe hecho aime vaʼekue ahechauka hag̃ua haʼe hína pe tembiasakue kañymby umi siete trueno-gua, ombojekuaáva mbohapy marca tape rehegua, ha peteĩ periodo de tiempo pe primera ha mokõiha marca tape rehegua apytépe, ha upéi peteĩ mokõiha periodo de tiempo pe mokõiha ha mbohapyha marca tape rehegua apytépe, oñerepresenta hag̃ua pe línea profética pe mburuvicha yvate gotyogua japu rehegua ryepýpe.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Upe línea oñepyrũ 723 a.C.-pe, pe rréino yvate gotyo Israel oho jave tembiguáiramo Asiria ruvicha poguýpe, peteĩ rréi añeteguáva yvate gotyogua. Upéi, 538-pe, pe rréi yvate gotyogua espiritual oñemombarete, ha upéi opyrũmba Jerusalén espiritual rehe ambue mil mokõi sa po’ẽrasy ha sesenta áño pukukue, pe oguereko peve peteĩ herida oporojukáva 1798-pe. 723 a.C. guive, 538 peve, umi pu'aka oguerekóva Israel poguýpe akóinte vaʼekue pu'aka pagáno.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Cristo rembiapo rechaukaha ohechauka pe mboykuapy añetegua rréi yvate gotyguápe Imongarai jave áño 27-pe, ha mil mokõi ciento sesenta ára maranduhára rire, Haʼe oñemosãingómi kurusúre. Upérõ Hemimboʼekuéra oñemombarete hag̃ua opresenta hag̃ua pe marandu pe rréi añetegua yvate gotyguápe rehegua, Esteban oñemboitapykue peve áño 34-pe. Peteĩnte jey Cristo ndoguatái opaite mil mokõi ciento sesenta ára Iministerio aja, haʼe oike jave Jerusalén-pe pe jeike triumfálpe. Upévare Haʼe opyrũ hag̃ua Jerusalén ári mil mokõi ciento sesenta ára pukukue, ojapoháicha Hemimboʼekuéra kurusu rire. Mokõivéva línea, pe rréi yvate gotyguápe gua’u ha Cristo, pe rréi añetegua yvate gotyguápe, opyrũ Jerusalén ha pe ehérsito ári mil mokõi ciento sesenta ára pukukue.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Tupã’ỹre rehegua jerovia ha’e va’ekue peteĩ japu joguaha pe adoración rape pe yvy arigua santuario rembiapo rehegua umi judío tee guápe; ha papalismo katu ha’e peteĩ japu joguaha pe yvágape oĩva santuario rembiapo rehegua umi judío espiritual guápe. Tupã’ỹre rehegua jerovia rembe’y mil mokõi sa’i poteĩ ary, ojoja Cristo rembe’y mil mokõi sa’i poteĩ ára ndive; ha papalismo rembe’y mil mokõi sa’i poteĩ ary katu, ojoja temimbo’e kuéra rembe’y mil mokõi sa’i poteĩ ára ndive.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Mokõive oguereko peteĩcha pe estructura profética historia ñemiguáva rehegua umi siete trueno rehegua, oñepyrũva’ekue ojepe’a hag̃ua opavave renondépe julio, 2023-pe. Pe jepe’a ojejapo peteĩ hendáicha pe Millerita ñemongu’e ñembotavyha peteĩha jehechakuaa rupive. Iñembotavyha peteĩha omoingekuri peteĩ ára pukukue, oñembohérava “pe tiempo de espera” umi diez virgen parábola-pe. Pe “tiempo de espera” opa va’ekue pe aty ñembo’eha Exeter, New Hampshire-pe, pe marandu Midnight Cry rehegua oñemopyendaite rire. Pe aty Exeter-pe oiko pe mokõiha waymark ramo, ha upéi omoinge peteĩ ára pukukue, upépe pe marandu Midnight Cry rehegua oñemoherakuãkuri, pe mbohapyha waymark juicio rehegua ha pe ñembotavyha paha og̃uahẽ meve.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Umi mbohapy techaukaha ha’e pe ñembotavy peteĩha, pe marandu Sapy’a Pyharepytegua ha pe ñembotavy pahaguéva. Umi mbohapy techaukaha ojokupyty pe ñe’ẽ hebreo “añetegua” ndive, upéva ohechauka pe letra peteĩha, pe pahaapyha ha pe pahaguéva alfabeto hebreopegua. Pe peteĩha ha pe pahaguéva, mokõivéva ñembotavy rupi, ohechauka pe Alpha ha Omega rérañete.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Ndaipóri representación directa mil mokõi sa po rata ary po ova ára rehegua tembiasakue Millerita-pe, upéicharõ jepe tembiasakue Millerita ha’e pe primer movimiento rembiasakue ha upévare ohechaukarã pe último movimiento. Pe primer desengaño rembiasakue pe último movimiento-pe oñepyrũkuri 18 jasypokõi ary 2020-pe, ha ojehechauka Apocalipsis capítulo once-pe. Apocalipsis capítulo once-pe, umi mokõi testígo ojejuka, upéva ohechaukávo pe primer desengaño pe último movimiento-pe, upe mba’e ojehechaukava’ekue pe primer movimiento rupive.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Apocalípsis capítulo once-pe, pe ñeñembyasy omoinge peteĩ ára pegua mil mokõi saĩmeme poapy ha peteĩ ary pukukue, ha upéicha umi hete omanóva oĩ tape mbytépe, ohechauka hag̃uáicha pe árape’ẽ pe ñemombe’ugua’u pegua. Iñemoingove jeýpe, ha’ekuéra oñemopu’ã peteĩ techaukaha ramo pe aravoetepe voi, pe huísio léi domingo rehegua ndive. Mokõi testígo rembiasakue oguereko peteĩ ára pegua mil mokõi saĩmeme poapy ha peteĩ ary simbóliko.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Mbohapy poravopyre ñemýi rehegua ángel mbohapyha pegua tembiasakue kañymby marandurã apokatu rembiapokuépe umi siete trueno rehegua ome’ẽ hetaiteve ñemyesakã umi ambue línea paralela-gui; ha katu ángel mbohapyha línea, mburuvicha añetegua yvate gotyo pegua línea, ha mburuvicha yvate gotyo pegua japu rehegua línea, opavave oguereko peteĩcha umi marandu’ỹme’ẽ gua’u profético rekome’ẽ: peteĩ ñepyrũha, upéi peteĩ tiempo pukukue oguahẽva peteĩ mbyte punto peve, ha upéi ambue tiempo pukukue oguahẽva juicio peve paha punto-pe.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Umi mil doscientos sesenta ára ha’e peteĩ elemento principal pe tembiasakue ñemigua rehegua umi siete truenopegua. Umi mil doscientos sesenta ára oñembohechauka peteĩ “desierto” ramo Apocalipsis capítulu doce-pe.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Ha pe kuña okañy ñu mbytépe, upépe oguereko peteĩ tenda Tupã ombosako’íva chupe guarã, upépe oñangarekóvo hese mil mokõi sa’y ha poteĩ ára pukukue. Apocalipsis 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Pe tupao oho ñu ka’aguyme okañy hag̃ua pe pokatu papal opyrũ haguére hi’ári mil mokõi sa po’ẽ ha poteĩ ary pukukue. Pe versíkulo catorce ome’ẽ ambue testígo.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Ha kuñáme oñemeʼẽ mokõi pepo peteĩ taguato guasu rehegua, ikatu hag̃uáicha oveve yvy ojeikoʼỹháme, hendápe, upépe oñemongaru hag̃uáicha chupe peteĩ ára, ha ára kuéra, ha mbyte ára pukukue, mbói rova-gui. Apocalipsis 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Pe iglesia oñani mbói guasu ha papado persecusión-gui mil mokõi saĩ póva ary pukukue, upévare “desiérto” ha’e peteĩ símbolo umi mil mokõi saĩ ára rehegua. Pe papapy ojehecha hag̃ua sieté jey directa Daniel ha Apocalipsis kuatiañe’ẽnguérape, ha katu oñerrepresenta avei heta ambue hendáicha Ñandejára Ñe’ẽme. Káda kásope, upéva orrepresenta umi “siete tiempo” Levítico veintiséis-peguápe.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Taha'e paganisrõ oipyso ipypegua ha pe aty oĩva upépe áño 723 a.C. guive áño 538 peve, térã papado opyrũ hag̃ua yvýre Jerusalén espiritual ha umi upépe omomba'eguasúva, upéva ha'e va'ekue peteĩ techaukaha Tupã tavayguakuéra oñemosarambiha, ha upéva oiko va'ekue Tupã tavayguakuéra ombyai rupi pe joaju ñe'ẽ “yvy sabbat-kuéra rehegua” ojehechaukáva Levítico kapítulo 25 ha 26-pe. Pe kapítulo 26-pe oñehenói chupe Tupã joaju ñe'ẽ ñorairõ.

And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

Ha aguerúta pende ári peteĩ kyse puku, omyengoviátava che ñe’ẽme’ẽ ñorairõ; ha peñembyaty vove pene táva kuérape, amondoíta pende apytépe mba’asy vai, ha peẽme oñeme’ẽta enemigo pópe. Levítico 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Ñepu’ã Tupã ñe’ẽme’ẽ rehegua ogueru Tupã tavayguakuérape tembiguái reko ha ñemosarambi, ojehechaukáva “che ñe’ẽme’ẽ joavy” ramo. Oñentende’ỹ rehe pe castígo, Daniel ohenóiva Moisés “maldición” ha “juramento”, ha upéva avei oñembohérava “che ñe’ẽme’ẽ joavy”, ombohesape’ỹ peteĩ tapichápe ohecha hag̃ua Cristo rembiapo he’ise pypukuvéva, ojehechaukaháicha Daniel kapítulo nueve-pe. Peteĩ jehechakuaa joja Tupã tavayguakuéra rehegua oĩva Laodicea rehegua pytũmby ára guáicha Ellen White jehaipykuérape ha’e hikuái ndaikatuiha “oñemoñe’ẽ mba’érepa, mba’e oikóva peve.” Ikatu remombe’u rentendeha mil mokõi saĩnte ary poteĩpa jehupytyre pe Ypytũ Ára pukukue, ha katu nerentendéiramo pe “mba’érepa” upe ñemomboriahu guýpe, nde reiko pytũmbýpe.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Ha haʼe omoañetéta pe ñe’ẽme’ẽ heta ndive peteĩ semánape g̃uarã; ha pe semána mbytépente ojapóta hag̃ua opa pe mymbajuka ha pe ofrénda, ha pe ñemongyʼa vai ojepyso hag̃uére ojapóta hag̃ua chugui peteĩ tenda ojeheja hag̃uáicha, pe huʼã meve, ha upe ojehechakuaáva oñeñohẽta pe tenda ojeheja hag̃uáicha ári. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Cristo omoañete hag̃ua pe pehẽngue ojoajúva directamente pe “ñorairõ ipactogui” rehe. Pe “maldición” pukukue ha’e mokõi su po po mokõi arýpa, ha pe Cristo omoañetéva upe mismo pacto pukukue ha’e mokõi su po po mokõi ára. Oñembojoajúvo pe ñe’ẽ hebreo “añetegua” rehe, ome’ẽva pe estructura pe tembiasakue ñemiguáva umi siete trueno rehegua, pe semana profética Cristo omoakãrapu’ã va’erãkuri ipacto oguerekókuri mbohapy techaukaha ojehechaukáva pe alfabeto hebreo ñe’ẽrã peteĩha, pa’ũmbyhaapyha ha pahague rupive.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Pe peteĩha ára rechaukaha pe arapokõindýpe ha’e vaʼekue Ibautísmo, pe mokõiha rechaukaha ha’e vaʼekue kurusu, ha pe pahague ha’e vaʼekue Estévan rembimanó. Ndojehechakuaaséiramo umi “pokõi jevy” oĩva Levítico veintiséis-pe, yvága guigua ánhel kuéra omboguatárõ guare William Miller-pe ohecha hag̃ua umi “pokõi jevy”, upéva oipeʼa pe katupyry ojehecha porãmbaité hag̃ua voi pe profesía oĩhápe Cristo oñohẽvaʼekue Huguýpe ha omoneĩva pe voi pacto Ipueblo ymaite guaréva hechapyrãite omboykévaʼekue. Maymáva ipahápe oñesalvátava orekóta añoite peteĩ ñehesakã pehẽngue ha ndoikopáiva pe “añeteguáre”. Péro avave ndojesalvái ojaposéramo voi omboyke hag̃ua ohecha pe “añetegua”. Oĩ peteĩ tape añoite ogueraháva Túvape, ha upéva ha’e Jesús rupive, ha Jesús ha’e pe “añetegua”.

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Kóva ha’e peteĩ ñemyesakã iporãva oñeñandu hag̃ua, mba’ére piko oñe’ẽ pe pacto Levítico mokõi pa po ha mokõi pa peteĩme. Pe “maldición” umi “siete tiempo” rehegua oguahẽ va’ekue Israel yma guarépe, he’iséva Israel tee, iñe’ẽrenduse’ỹ rupive omoañete hag̃ua umi ñe’ẽmondo oñeme’ẽ va’ekue yvy topytu’u hag̃ua, ha omoañete hag̃ua umi mbo’epy Jubileo rehegua. Kóva ha’e va’ekue peteĩ angaipa ojejapo’ỹ rupi. Pe maldición oguahẽ hi’ári kuéra oheja hag̃uére peteĩ tembiapo ojapo va’erã hikuái, ndaha’éi rupi ombohovake hag̃uére peteĩ mandamiento he’íva, techapyrãrõ: nde rejuka’ỹva’erã térã nde remonda’ỹva’erã. Ha’ekuéra oheja rei mante umi ñe’ẽmondo oñondivehápe pe yvy topytu’u hag̃ua. Umi Adventista ndogueroviáiva mante pe “siete tiempo” (umi ánhel ogueraha va’ekue William Millerpe oikuaa hag̃ua) oimeraẽ mba’e ndotupãguáva rehehápe, ha araka’eve nomboyke’ỹiva tiempo añetehápe ohesa’ỹijo hag̃ua pe añetegua, ojapo hína upeichagua jepe’a ojejapo’ỹ rupi, omboykévo umi marandu pacto rehegua peteĩchaguaite umi Israel yma guare, he’iséva Israel tee, omboyke hague. Pe ñepyrũ ohechauka pe paha.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Umi mil doscientos sesenta ára Apocalipsis doce-pe ojehechaukáva “desiérto” ramo, ha’e peteĩ símbolo umi “siete tiempo”-pegua. Mokõivéva, umi mil doscientos sesenta ára Cristo ministerio rehegua, ha umi mil doscientos sesenta ára temimbo’ekuéra ministerio rehegua, ohechauka pe semána pukukue oñemombaretévo pe konvénio. Ha mokõivéva, umi mil doscientos sesenta ary paganisimo opyrũ hag̃ua Tupã retãyguáre, ha umi mil doscientos sesenta ary papalismo opyrũ hag̃ua Tupã retãyguáre, ohechauka pe “siete tiempo” pukukue pe maldición Moisés reheguápe.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Apocalipsis kapítulo once-pe, mil mokõi cien sesenta ára rire, kangue omano vaʼekue oñemoingove jey, oike hag̃ua pe ñeʼẽmeʼẽme umi cien cuarenta y cuatro mil ramo. Ha ikatu hag̃uáicha ohupyty hikuái upe joaju ñeʼẽmeʼẽ rehegua, tekotevẽ hikuái omohuʼã umi ñeʼẽmeʼẽ rembiapoukapy, Daniel ojapo haguéicha kapítulo nueve-pe. Umi “siete tiempos” ñeʼẽmeʼẽ rembiapoukapy oguereko mboʼepyrãkuéra hesakã porãva umi ojejuhúva enemigo retãme g̃uarã. Umi opáyva pe añetehápe, oikuaa hag̃ua oñemosarambi hague, ha oipotáva ojevy Ñandejárape, Levítico veintiséis omeʼẽ mboʼepyrã mbaʼéichapa ojevy vaʼerã hikuái.

And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

Ha umi oikovéva pende apytépe ikangýta hína iñañáme pende enemigo-kuéra yvýpe; ha avei itúva kuéra rembiapo vaikue rupi ikangýta hendivekuéra. Ha’e kuéra omombe’úrõ iñañáme, ha itúva kuéra rembiapo vaikue, hembiavy vai ojapo vaekue che rehe, ha avei oiko hague che kóntrape; ha che avei aiko hague hesekuéra che kóntrape, ha amondo hague chupekuéra iñenemigo-kuéra retãme; upérõ, ikorasõ ndojeapi’oiva oñemomirĩrõ, ha ha’e kuéra upérõ omoneĩrõ iñañáme ñembojepy: upéicharõ che mandu’áta che ñe’ẽme’ẽ rehe Jacob ndive, ha avei che ñe’ẽme’ẽ rehe Isaac ndive, ha avei che mandu’áta che ñe’ẽme’ẽ rehe Abraham ndive; ha che mandu’áta pe yvy rehe. Levítico 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Ñe’ẽjoaju “ipiru hag̃ua” Ñandejára Ñe’ẽme he’ise oñembyai, oñembogua ha oñehundi hag̃uaite. Ipiru hag̃ua he’ise oñembyai hag̃ua umi kangue omanóva ha pirúva-pe. Ha pe ñembo’e térã tembiapoukapy omombe’u mano rehegua, péva ogueraháicha umi opáyva ohechakuaa hag̃ua hekoha oĩha “pende rovái kuéra yvýpe.”

The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

Pe ipahápe oñehundíta va’erãva enemigo ha’e hína ñemano. 1 Corintios 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

18 jasypokõi ary 2020-pe oiko pe ñembyasy peteĩha pe mbohapyha ánhel remiandu ryepýpe. Kóva ojehechauka ymaite guive opa ambue ñembyasy peteĩha rehe umi marandu marangatu profético ñemyatyrõ rape-kuérape. Ezequiel kapítulo treinta y siete omombe’u Tupã tavayguakuérape ára pahápe oñemboja’opa hague, oñembyaipa ha oñehundi hag̃ua peve opyta hag̃uánte peteĩ ñu kangue piru omanóva reheguaicha. Ha’ekuéra oĩ enemígo retãme, upéva hína ñemano retã. Apocalipsis once-pe, mokõi testígo ojejuka ha ojeheja tape ári. Opa proféta oñemoĩ peteĩ ñe’ẽme. Upévare Moisés oñe’ẽ umi omanóva tape ári oĩvape, pe tape ohasa hag̃ua Ezequiel ñu rupi. Iñembyasykue ryepýpe oñeme’ẽ chupekuéra mbo’e jerovia rehegua Jeremías rupive.

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 15:19.

Upévare, péicha he’i Ñandejára: Rejevy ramo, ajeruraháta ndejey, ha repytáta che renondépe; ha reipe’a ramo pe iporãva pe ivaívagui, nde reiko hag̃ua che juruicha; tojevy hikuái nde rendápe; ani hag̃ua nde rejevy chupekuéra. Jeremías 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Jeremías oikuaa hag̃ua, oiméramo oipota oñeʼẽ hag̃ua Tupã rehehápe, tekotevẽha ojevy, ha upéicha ojapóvo omboykévaʼerã pe hepykue guasu pe ivaívagui. Pe pasáhe contexto ohechauka porã pe ivaíva haʼeha umi ndovjevýivaʼerã hendápe. Ha pe pasáhepe oñerrepresenta ramo chupe iñembyasy ha iñakãtavy hag̃uáicha, haʼe he’i hína haʼeñoite hague.

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. Jeremiah 15:17.

Ndapytaikuri umi oñembohoryha aty apytépe, ni ndavy’ái; che apyta cheaño nde po rupi, rehenyhẽgui chepy’a pochýgui. Jeremías 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Jeremías ndoikéiva pe “aty oñembohoryháva” apytépe, haʼe oguapy hag̃uáicha peteĩme año. Ndojehejavéiri hag̃ua umi kyʼa vaʼekuéra rendápe, haʼéva pe aty oñembohoryháva. Áño 1863-pe, pe Adventismo oñepyrũ ijere jey pe “aty oñembohoryháva” gotyo, ojere jey rupi umi Babilonia rajykuéra rembiapokue bíblico rape, ikatu hag̃uáicha omboyke Moisés “siete veces”. Jeremías katu, Millerita rembiaságui rangue, oñeʼẽve porã umi ára paháre. Umi oĩva kanguekue omanóva ñuáme, oikuaávo añetehápe oĩha hikuái umi enemigo retãme, arakaʼeve ndojevyjeymoʼãi umi ovyʼavaʼekuépe imano rehe tape mbytépe. Upe aty ikatu ojere Jeremías gotyo, haʼe katu ndaikatúi ojere hikuái gotyo.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Ha katu, ojevýramo hag̃ua jevy, ha’ekuéra avei omoañeteva’erã umi mbo’ehára’e oje’éva Moisés rupive, ojoajúva directamente umi “siete tiempo” rehe. Umi omanóva tape ári Apocalipsis capítulo once-pe, omanóma mbohapy ha mbyte ára pukukue, ha upéva, proféticamente, hína pe “desierto”.

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Upévare pe omanóva ñemombáy ñepyrũgua ojejapo peteĩ marandu rupive omoheñóiva kanguekuéra oñembojoaju hag̃ua, péro gueteri ndoikovéi. Oikotevẽ irundy yvytu marandu rehe, ha’éva pe marandu sella rehegua, omoambuévo chupekuéra peteĩ ehérsito mbarete guasúpe. Pe marandu peteĩha ombyatýva chupekuéra ou peteĩ “ñe’ẽ”gui.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. 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. Isaiah 40:1–4.

“Pembopy’a, pembopy’a che retãme”, he’i pendejára. “Peñe’ẽ porã Jerusalénpe, ha pehenduuka chupe, opa hague iñorairõ, ojeperdona hague hembiapo vai; Ñandejára po guive ojapyhy hague mokõi jey opa iñangaipakuérare.” Oĩ peteĩ ñe’ẽ osapukáiva desiértope: “Pembosako’i Ñandejára rape, pejapo tape porãite ñu rupi ñande Járape guarã. Opa yvyty’i yvýva oñemopu’ãta, ha opa yvyty ha cerro oñemomichĩta; umi ikarẽva oñembojeguakata, ha umi tape vai oñemopyrũ porãta.” Isaías 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Pe ñe’ẽ ou pe desiérto guive, ha upéva ha’e peteĩ símbolo pe ñemosarambipa rehegua “siete tiempo” aja. Upe ñe’ẽ oĩ pe desiértope, pórke Ezequiel-pe avei ojegueraha kuri umi kanguekue omanóva ñu-me. Haʼe otestifika hína kuri pe ñu mbyté guive voi, ndaha’éi mombyry guive.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

Tupã Ñandejára po oĩ che ári, ha cheguenohẽ Ñandejára Espíritu rupi, ha chemoĩ pe ñu mbyte, henyhẽva kanguekuégui. Ezequiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Pe ñu ningo ha’e pe desiérto mbohapy ára ha mbytegua rehegua. Pe ñe’ẽ promésa he’i Jerusalén rembiapoangaipa ojeheja hague chupe ha opa hague hekovia ñorairõ. Pe promésa ohechauka pe sella ojejapóva umi cien cuarenta y cuatro mil rehegua, oñemyatyrõva ára pahápe. Péro pe oñeheja hag̃ua chupe hembiapoangaipa ojoaju hína hese ojerrecibi hag̃ua “mokõi jey” opa hag̃ua hembiapoangaipa rehe. Pe pohãno Moisés ome’ẽva ojerure peteĩ je confesión ndaha’éi añoite hembiapoangaipa rehe, ha katu avei itúva kuéra rembiapoangaipa rehe. Oikóramo hikuái omohu’ã upe tembiapoukapy, oñehejáta chupekuéra hembiapoangaipa.

We will continue these truths in the next article.

Rojapoʼýpe ñamboguatave koʼã añetegua.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Ha, opaite Israel oñembyai nde léi rehe, ojei hag̃uáicha hese, ani hag̃ua ohendu nde ñe’ẽ; upévare oñeñohẽ ore ári pe mba’e vai jehovasa’ỹ ha pe ñe’ẽme’ẽ añetegua ojehaíva Moisés, Tupã rembiguái, léipe, roñangaipa haguére hese. Ha’e omboaje umi ñe’ẽ he’íva ore rehe, ha ore huéskéra ore husgáva rehe, oguerúvo ore ári peteĩ mba’e vai tuicha; yvága guýpe ndaipóri araka’eve ojejapóva pe ojejapohaguéicha Jerusalén rehe. Ojehaívaicha Moisés léipe, ko’ã mba’e vai opaite ou ore ári; upéicharamo jepe, ndajajeruréi ñandejára Tupã renondépe, jajere hag̃ua ore rembiapo vaikuegui, ha jaikuaa hag̃ua nde añetegua. Daniel 9:11–13.