The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.
Estados Unidos ojehechauka porãite hag̃ua la Biblia-pe. Oĩ heta pasáhe bíblico ohechaukáva porãite Estados Unidos-pe arapaha ñemohu’ãme. Apocalipsis capítulo trece-pe, Estados Unidos ha’e pe mymba mokõiha térã pe mymba mokõi hatĩva osẽva yvýgui ha ombotove hag̃ua opa ko yvy arigua tojogua térã tovende — ndaha’éiramo oguereko hikuái pe mymba marka.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Ha ahecha ambue mymba vai osẽva yvýgui; ha oguereko mokõi hatĩ ovecha ra'yicha, ha oñe'ẽ mbói guasúicha. Ha ha'e oipuru opa tembikuaa peteĩha mymba vai mba'éva henondépe, ha ombojerovia yvy ha umi oikóva ipype peteĩha mymba vaípe, upe ivaikue omano hag̃uáicha ojejapiva'ekue ojepohano vaekue. Ha ojapo techaukaha tuicha, upéicha hag̃uáicha omboguejy tata yvágagui yvy ári yvypóra renondépe, ha ombotavy umi oikóva yvy ári umi techaukaha rupive oguerekóva pu'aka ojapo hag̃ua mymba vai renondépe; he'ívo umi oikóva yvy ári tojapo hag̃ua ta'ãnga mymba vaípe g̃uarã, upe oguerekova'ekue kyse ñehundi ha oikove jeýva. Ha oguereko pu'aka ome'ẽ hag̃ua tekove mymba vai ra'ãngápe, upéicha hag̃uáicha mymba vai ra'ãnga ñe'ẽ, ha ojapo hag̃ua opa umi ndojeroviaséivape mymba vai ra'ãngáre tojejuka. Ha ojapo opavavépe, michĩ ha guasu, ipirapire hetáva ha imboriahúva, isãsóva ha tembiguáivape, oñemoĩ hag̃ua peteĩ mba'e rechaukaha ipo akatúa térã isyváre; ha ani hag̃ua avave ikatu ojogua térã ovende, ndaha'éiramo pe oguerekóva upe rechaukaha, térã mymba vai réra, térã héra papapy.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Koʼápe oĩ arandu. Toipapa mymba ñarõ pe papapy pe ohesakãvape g̃uarã; haʼe niko peteĩ kuimbaʼe papapy; ha ipapapy haʼe Seiscientos sesenta y seis. Apocalipsis 13:11–18.
There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.
Ko pasáje-pe oĩ siete característica profética principal oñembojoajúva pe mymba yvy rehegua mokõi hatĩva ndive. Haʼe oiporu pe mbarete pe mymba ohenondéva mbaʼe; ombojerure opa tapicha ko yvy ariguápe omombaʼeguasu hag̃ua pe mymba oĩvaʼekue hese mboyve; ojapo tuicha mbaʼe hechapyrãva opavave kuimbaʼe ohecháva; ombotavy opaite yvy ape ári ha omanda ko yvy ape ári ojejapo hag̃ua peteĩ taʼanga pe mymba ohenondéva rehegua; omeʼẽ tekove pe mymba taʼangápe ha upéva oñeʼẽ; ombohovái opaite yvy ape ári manóramo jepe omombaʼeguasu hag̃ua pe taʼanga pe mymbápe; ha oporombopyʼaguasu opaite yvy ape ári oguereko hag̃ua pe marca tahaʼe tĩsyryrýpe térã pópe, ha ojehejaʼỹ hag̃ua ojogua térã ovende umi ndoguerekóivape pe marca, térã pe téra, térã pe número pe mymba rehegua.
The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.
Tembiapo ñembotavy rehegua omohu’ãva pe mymba osẽva “yvyguy guive” pe versíkulo once-pe ha’e peteĩ mba’e tuichaitereíva ha mbarete eterei, upévare “ombotavy umi oikóva yvy ape ári.” Ko yvy pukukue tuichakue oñembotavyta Estados Unidos rupive. Péva he’ise, Tupã iglesia añoite ojehejávo — ko yvy pukukue tuichakue oñembotavy hag̃uáicha omoneĩ hag̃ua anticristo marca. Umi mba’e oikótava profecía rupive, oúva ko ñembotavy oikétava yvy pukukue javeve mboyve, oñepyrũma hína.
There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.
Oĩ tembiasakue Bibliapegua heta tapicha oikuaáva, jepe ipypekuéra sapy’ánte oikuaánte hikuái hi’ári rupi. Hetavéva ohendu va’ekue Moisés ha Faraón, Daniel ha Nabucodonosor, térã Jesús ha Pilato oñomoirũrõ guare. Tapicha kuéra oikuaa ko’ã tembiasakue bíblica opaichagua entendimiento reheve, ha katu ndaha’éi jepi ohechakuaa hikuái profecía bíblica omombe’uha hag̃ua, peteĩchaite ha hesakã porã, mburuvichakuéra ha reino-kuéra rehe. Péichaete niko oiko va’ekue Moisés, Daniel ha Cristo rehe. Egipto, Babilonia ha Roma oñemombe’u va’ekue héraite reheve profecía bíblicape, upe tembiasakue mboyve oñekumpli haguã umi predicción he’íva umi reino-kuéra rehe. Ñandejára araka’eve ndojepokuaái hag̃ua.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
Che niko che, che ndachemoambuéi; upévare peẽ Jacob raʼykuéra ndapejepahái. Malaquías 3:6.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jesucristo upeichaite yma, ko árape, ha opa ára g̃uarã. Hebreos 13:8.
The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.
Pe añete Ñandejára araka’eve ndojepokuaáiha ñemoambuépe ome’ẽ ñandéve pa’ũ ñamoĩ hag̃ua peteĩ lógica isãsóva ñaneñangarekóvo mokõi hatĩ oguerekóva mymba yvy rehegua Apocalipsis trecepegua rehe. Jaikuaágui Ñandejára omoĩ hague tenonderãite marandu hag̃ua umi tetãnguéra Egipto, Babilonia ha Roma rehegua, peteĩteĩ ojehechauka jave mba’éichapa oñemoĩkuri ha omuña Ñandejára iglesia, ikatu ñamopyenda ciertos mba’e añete umi mymba yvy rehegua Apocalipsis trecepegua rehegua. Pe mymba yvy rehegua, ojoguaháicha Egipto, Babilonia ha Rómape, ojehechaukáta directamente profecía bíblicape tenonderãite pe tembiasakue mboyve, upépe oñekumplitaha pe marandu upe tetã rehegua. Ha’e hag̃ua ikatuha ñamopyenda ko añetegua añemopyenda peteĩ regla bíblica iporãva ha iñimportantetéva rehe. Pe regla he’i añetegua oñemopyenda hag̃ua mokõi testígo ñe’ẽre.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.
Mokõi testígo térã mbohapy testígo ñeʼẽme añoite ojejukáta pe oĩva omanó hag̃uáicha; peteĩ testígo ñeʼẽme katu ndojejukamoʼãi chupe. Deuteronomio 17:6.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.
Peteĩ testígo añoite ndoñembo'ýi va'erã peteĩ kuimba'ére mba'eveichagua tekojoja'ỹrã rehe, térã angaipa rehe, oimeraẽ angaipa ojapóvape; mokõi testígo jurúpe, térã mbohapy testígo jurúpe, oñemopyenda va'erã pe mba'e. Deuteronomio 19:15.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Kóva hína mbohapyha jey aha hag̃ua pene rendápe. Mokõi térã mbohapy testígo jurúpe oñemopyenda vaerã opa ñe’ẽ. 2 Corintios 13:1.
Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.
Ani rehendúi va’erã peteĩ moakãhára rehegua je’accusa, mokõi térã mbohapy testígo renondépe’ỹre. 1 Timoteo 5:19.
Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.
Marandu Marangatu ñe’ẽngue omombeʼu kuri Egipto yma guarépe oguahẽtaha iñehundi, Tupã oñemoĩ jave Egipto Faraón iñakãhatã ha ipuʼakaʼỹva rehe. Marandu Marangatu ñe’ẽngue omombeʼu kuri avei Babilonia yma guarépe ojupitaha ha upéi hoʼataha, ha upéicha avei oñemoĩ Babilonia ruvicha guasu kuéra iñakãhatã ha ipuʼakaʼỹva rehe. Marandu Marangatu ñe’ẽngue omombeʼu kuri Roma pagano imperio ojupitaha ha hoʼataha, ha ohechauka ha oñemoĩ Roma rembijokuái kuéra ivaíva rehe. Tupã rekopykue arakaʼe ndojepokuaáiva jojaite guive ojekuaa porã rupi, upe tetãnguéra apytépe pe iporãvéva oñeñeʼẽva Marandu Marangatu ñe’ẽnguépe—pe mymba yvy rehegua Apocalipsis trece-pe—añetehápe ojehechaukáta Marandu Marangatu ñe’ẽngue rupive.
When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.
Oñembotývo vove pe profesía yvyguy mymba pegua Apocalipsis trece-pe, Tupã iglesia oñemoĩta ñorairõme yvy arigua mymba ruvicha politikokuéra ha religiosokuéra ndive, Moisés, Daniel ha Cristo ohechauka haguéicha profesíape. Estados Unidos rembiaporã profesiagua arapaha ko yvy ape ári ha’e peteĩva umi mba’e tenondegua profesía bíblica rehegua. Jaikuaaukávo marandu bíblico ohechakuaa hag̃ua Estados Unidos rembiaporã profesía bíblica ryepýpe, jaipurúta tembiapoukapy ojeporavóva la Biblia ryepýgui, Tupã Ñe’ẽ natekotevẽigui avave yvypóra ome’ẽ hag̃ua chupe he’iséva. Israel yma guarépe oñeme’ẽ kuri tembiapoukapy ceremonial, tembiapoukapy tesãi rehegua, umi pa tembiapoukapy teko porã rehegua, tembiapoukapy ñemitỹ rehegua ha heta ambue. Tupã ningo oiko porã peteĩ orden-pe.
Let all things be done decently and in order. 1 Corinthians 14:40.
Tojejapo opa mba’e hekopete ha peteĩcha. 1 Corintios 14:40.
The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?
Pe registro bíblico nome’ẽi testimónio mba’eveichagua ohechaukáva peteĩ tapicha ojehovasataha simplemente oheja hag̃uáicha yke umi norma Ñandejára ome’ẽva. Mávapa ikatu oha’arõ ojehovasataha oñembotavy ramo umi norma interpretación profética rehegua, oñemoĩva la Bíblia ryepýpe ha rupive, pe estudio profético rembipotápe g̃uarã?
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.
Peju ko'ág̃a, ha ñañemongeta oñondive, he'i Ñandejára: pene angaipakuéra pytãramo jepe poyvi pytãicha, morotĩta nieveicha; pytãramo jepe pytãmbyjuicha, morotĩta ovecha ragueicha. Isaías 1:18.
As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.
Jaipurúvo umi tembiapoukapy bíblicape, ñame’ẽta la Biblia voi toñemoĩ hag̃ua ha tohechauka hag̃ua pe tembiapoukapykuéra añetépa térã japu. Opaichagua tembiapoukapy Tupãmeguaicha, akóinte oĩ peteĩ ñembohova satánicova umi tembiapoukapýpe g̃uarã. Upévare tekotevẽeterei, peteĩ tembiapoukapy ojeporúrõ oñemopyenda hag̃ua peteĩ añeteguáre, tojehechajey ha tojehechauka mokõivéva: pe añetegua ojekuaaukáva ha pe tembiapoukapy ojeporúva.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.
Ahayhuetéva, ani pejeroviáke opa espíritu rehe; pehaʼãnga katu umi espíritu, peikuaa hag̃ua oĩpa Tupãgui; heta proféta japu niko osẽma ko yvy ape ári. 1 Juan 4:1.
Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.
Ambue mba’e pota, ohasávo ko jehupytyrãme Estados Unidos rembiapo maranduhára rehegua ñemombe’úpe, ha’e hína ñamoakãrapu’ã hag̃ua pe marandu kañy Apocalipsis arandukágui, Jesús omoñemíva’ekue ko generación particular peve.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Umi mba’e kañymby niko Ñandejára ñande Jára pegua; ha umi mba’e ojehechaukáva niko ñande ha ñande ra’ykuéra pegua opa ára g̃uarã, ikatu hag̃uáicha jajapo opa mba’e ko léi ñe’ẽme’ẽ he’íva. Deuteronomio 29:29.
God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.
Ñandejára marandu ñemimby maranduhára rehegua ojehechaukáva niko oĩ ikatu hag̃uáicha umi ohupytýva pe ñemimby ojapo hag̃ua Hembiapoukapy. Yvyporakuéra ikatu añoite ojapo Hembiapoukapy ojehaíramo ipy’áre. Pe ñemimby oñemboty’ỹva Apocalipsispe ha’e pe proceso peteĩ parte, Espíritu Santo ohaívo Ñandejára rembiapoukapy ñande ryepýpe ha ñande py’áre. Pe ñemimby ojepe’áva Ñandejára retãme g̃uarã, araka’eve ha oñemoneĩramo jeroviápe, omopyenda pe ñe’ẽme’ẽ pyahu.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.
Péina, oguahẽta ára, he’i Ñandejára, ajapótaha peteĩ ñe’ẽme’ẽ pyahu Israel róga ndive ha Judá róga ndive: ndaha’éi pe ñe’ẽme’ẽ ajapo va’ekue itúva-kuéra ndive upe árape, ajapyhývo chupekuéra ipo rehe aguenohẽ hag̃ua chupekuéra Egipto yvýgui; ha’ekuéra niko omboja’o che ñe’ẽme’ẽ, jepe che ha’e va’ekue iména chupekuéra, he’i Ñandejára: Kóva katu ha’éta pe ñe’ẽme’ẽ ajapótava Israel róga ndive umi ára rire, he’i Ñandejára: Amoĩta che léi ipypekuéra, ha aháita ikorasõme; ha che ha’éta Ijára, ha’ekuéra katu che retãguáta. Jeremías 31:31–33.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Ko yvy rembiasakue ára pahápe, Tupã ñe’ẽme’ẽ iñemoingove jeýta umi iñemoñe’ẽrendu ha hembiapoukapy guerekoháre ndive.” Review and Herald, 26 de febrero de 1914.
Revelation 1:1–3 The Final Warning Message:
Apocalipsis 1:1–3 Pe Marandu Pyta Kygua’ẽ:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristo Ñemombe’upy, Tupã ome’ẽva’ekue ichupe, ohechauka hag̃ua hembiguáipe umi mba’e pya’e hag̃uáicha oiko; ha omondo hag̃ua, oikuaauka hag̃ua iñángel rupive hembiguái Juan-pe: ha’e omombe’u añetehápe Tupã Ñe’ẽ rehegua, ha Jesucristo remimombe’u rehegua, ha opa mba’e ha’e ohechava’ekue rehegua. Ojehovasáva pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñangarekóva umi mba’e ipype jehaíva rehe: ára hi’aguĩgui. Apocalipsis 1:1–3.
The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”
Mbohapyre peteĩha guive mbohapyha peve Apocalipsis capítulo peteĩme ohechauka porã porã “Jesucristo Revelación” ha’eha pe marandu paha yvypórape g̃uarã. Kóva hesakã porã ha’eha peteĩ marandu, pórke “Jesucristo Revelación” oñeme’ẽ Ichupe Túva Yvagagua rupive ohechauka hag̃ua hembiguáipe umi mba’e “pya’e hag̃uáicha oiko.”
We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.
Ñandejárape he’i ñamboguata hag̃ua ñane akãme pe “Espíritu Santo omohendaite hague umi mba’e, mokõive ‘pe profecía ñeme’ẽme’” ha avei “umi mba’e ojehechaukávape”.
“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Espíritu Santo omohenda porãiterei umi mba’e, mokõivéva pe ñe’ẽmarandu proféticape oñeme’ẽrõ guare ha umi mba’e ojehechaukávape, ombo’e hag̃ua pe tembiguái yvypóra ndojehechaukaiva’erãha, oñemokañyva’erãha Cristo-pe, ha Ñandejára Tupã yvagagua ha Iley oñemomba’eguasuva’erãha. Emoñe’ẽ Daniel aranduka. Ehenói ne akãme, punto por punto, umi reino rembiasakue upépe ojehechaukáva.” Testimonies to Ministers, 112.
The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”
“Umi mbaʼe ojehechaukáva” ha avei “marandu jeprofetisáva ñeme’ẽ” Apocalipsis, kapítulo peteĩ, umi mbohapy versíkulo peteĩha-pe, hechauka porãite paso a paso mba’éichapa Tupã oñe’ẽ yvyporakuérape, ha avei oikuaauka pe marandu oñembohasáva héraha “Jesucristo Revelación.”
Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.
Upéi Jesucristo ojapo mokõi mbaʼe pe marandu ndive oguerovaʼekue Tupãgui. Haʼe omondo pe marandu iñángel rupive ha avei ohechauka hag̃ua pe marandu iñángel rupive. Upéi iñángel ogueraha pe marandu proféta Juanpe, haʼe ohai hag̃ua, ha omondo umi iglésiape nde ha chéve g̃uarã. Umi mbohapy versíkulo peteĩha oñemoheñói “Espíritu Santo” rupive péicha hag̃uáicha omombaʼeguasu hag̃ua mokõivéva pe “marandu” ha pe “jeikuaaukarã rape” oikevaʼekue oñembohasávo pe marandu.
The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.
Mbohapy peve ñahesa'ỹijóva oikuave'ẽ pe marandu paha yvypórape g̃uarã, hákatu ndaha'éi añónte pe marandu paha—tuichave mba'éva, mbohapy peve ohechauka pe marandu paha “ñe’ẽñemomandu’a” rehegua yvy ape ári g̃uarã. Pe marandu rekotee “ñe’ẽñemomandu’a” rehegua ojekuaauka oñemombe’úvo peteĩ aty tapicha rehegua “hovasapyre” ramo, olee haguére, ohendu haguére ha oñangareko haguére “umi mba’e ipype ojehaíva rehe.” Oĩ peteĩ aty tapicha ndoleemo’ãi, nohendumo’ãi peteĩ ñe’ẽñemomandu’a ojehechaukáva “Jesucristo Revelación” ramo. Ndaikatúi chupekuéra ojehovasa. Hesakã porã, oĩramo peteĩ aty ojehovasáva olee, ohendu ha oñangareko haguére umi mba’e ojehaíva rehe, upéicharõ oĩ avei peteĩ aty ndojehovasáiva. ¿Peteĩ tapicha piko olee, ohendu ha oñangarekóta pe marandu Jesucristo Revelación rehegua? Oĩramo upéicha, ojehovasáta; ndaupéichairamo, oñeñemoĩta maldición guýpe.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.
“He’i maranduhára: ‘Ojehovasáva upe omoñe’ẽva’—oĩ umi ndoikuaaséiva omoñe’ẽ; upe jehovasa ndaha’éi chupekuéra guarã. ‘Ha umi ohendúva’—oĩ avei umi nohenduséiva mba’eve profecía-kuéra rehegua; upe jehovasa ndaha’éi ko atyguápe guarã. ‘Ha ojapóva umi mba’e ipype ojehaíva’—heta oĩ noñatendéiva umi ñe’ẽmondýi ha umi mbo’epyrã oĩva Apocalipsis-pe; avave ko’ãva apytégui ndaikatúi oñemomba’e pe jehovasa oñepromete va’ekuére. Enterove umi opuka vaíva profecía rembiasakuéra rehe ha oñembohoryva umi ta’ãnga’ỹrã ko’ápe tekotevẽháicha oñeme’ẽva rehe, enterove umi ndoipotáva omoambue hekove ha oñembosako’i Yvypóra Ra’y ou hag̃ua, ndohupytymo’ãi jehovasa.” The Great Controversy, 341.
The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.
Pe ñe’ẽjoaju “ara hi’aguĩma” pe mbohapyha versíkulope ohechauka kóva ha’eha peteĩ ára ha’e hag̃uáva, araka’e pe marandu paha ñemongyhyje rehegua og̃uahẽva tembiasakue-pe. “Pe ára” —(peteĩ ára ha’e hag̃uáva)— “hi’aguĩma”. Peteĩ ára ha’e hag̃uáva og̃uahẽ hag̃uáma, hi’aguĩma rupi, ha Tupã tavayguakuéra (Juan ohechaukaháicha) oikuaa pe marandu pe “ára” og̃uahẽ mboyve. Juan ohai vaekue pe lívro Apocalipsis pahaitépe pe siglo peteĩha, jepe hag̃ua ko’ã versíkulo ohechauka oĩtaha peteĩ punto pe tembiasakue pukukue javeve, ári rire áño 100, araka’e pe marandu paha ñemongyhyje rehegua oñemomarandúta. Upe “ára” “hi’aguĩma” vove, pe marandu ohechaukáva umi “mba’e pya’e oikova’erãva” oñemboyekuaáta Tupã rembiguáipekuérape.
In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.
Ko série de artíkulope, la Biblia ha Ellen White jehaipyrekuéra oipuru vaʼerã autorida ramo oñemombarete hag̃ua pe ñemyesakã umi pasáhe bíblicore rohenóiva.
We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.
Avei ñañe’ẽta avei umi mbojojaha profétika ñemyesakãrã rehe, William Miller ombyatyva’ekue, ha umi mbojojaha ojehechakuaáva pe atyhápe hérava Prophetic Keys. Avei jaipurúta pe estudio profétiko hérava Habakkuk’s Tables.
We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.
Ndoroikéi romyesakãmba opaite tembiapoukapy roipurúva. Mbyky hag̃uáicha, romombeʼúta añoite pe aty “Prophetic Keys” rehe umi oipotávape omoñeʼẽ peteĩ techaukarã ipypukuvéva pe tembiapoukapy rehe. Pe aty “Habakkuk’s Tables” ndive, roipota jahechauka ciertas presentación-kuéra ikatuhápe peteĩ ñeʼẽngatu rombohasamínteva koʼápe oñemboguapy hag̃ua ipypukuve hag̃uáicha.
As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.
Rojesarekóvo peve pe kuatiañe’ẽ Apocalipsis rehegua ñehesa’ỹijo, romokyre’ỹ mbohovái hag̃ua opavave renondépe; ha katu rombohováita umi jeikepyre oipytyvõva añoite ko ñehesa’ỹijo oñemotenondéva. Ore ñomongeta renda oguerekóta ko’ag̃agua presentación aty, umi regla profética jaipurúva ha pe marandu ojejuhúva Habacuc Táva-pe.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Pe Jesucristo Rekovekue, Tupã ome'ẽva chupe ohechauka hag̃ua hembiguáipe umi mba'e pya'etéma oikótava; ha omondo ha oikuaauka ijesareko rupive hembiguái Juanpe: kóva ome'ẽva testimónio Tupã Ñe'ẽ rehe, ha Jesucristo testimónio rehe, ha opa mba'e rehe ohechava'ekue. Ojehovasáva pe omoñe'ẽva, ha umi ohendúva ko profesía ñe'ẽ, ha ojapóva umi mba'e ipype ojehaíva; hi'águi ára oguahẽma. Apocalipsis 1:1–3.
The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.
Pe ñe’ẽ griego oñembohasáva “hechauka hag̃ua” he’ise “oikuaaukávo”. Ha’e omondo pe marandu “i”ánhel rupive ha ohechauka hag̃ua “i”ánhel rupive. “I”ánhel hína Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Pe ánhel ñe’ẽ, ‘Che héra Gabriel, ha che aime Ñandejára renondépe,’ ohechauka ha’e oguerekoha peteĩ tenda yvateite ñemomba’eguasúpe yvagapegua huésa rógape. Oguahẽrõ guare peteĩ marandu reheve Daniel-pe, he’i: ‘Ndaipóri avave oĩva che ndive ko’ã mba’épe, ndaha’éiramo Miguel [Cristo], nde Ruvicha.’ Daniel 10:21. Gabriel reheguávo, Pe Salvador oñe’ẽ Apocalípsis-pe, he’ívo: ‘Ha’e omondo ha oikuaauka iñánhel rupive hembiguái Juan-pe.’ Apocalipsis 1:1.” The Desire of Ages, 99.
The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.
Pe ánhel Gabriel oñemondo pe marandu reheve ha pe ánhel Gabriel avei ohechauka pe marandu. Yvyporakuéra oguahẽvo pe tenda tembiasakuepe “pe ára hi’aguĩma” hag̃ua oñemoherakuã pe marandu paháva ñemomarandurã, upe marandu paha ojehechauka peteĩ ánhel rupive. Pe lívro de Apocalipsis-pe “marandu” hetajey ojehechauka umi ánhel ramo, ha añetehápe pe ñe’ẽ griego oñembohasáva “ánhel” ramo Apocalipsis-pe he’ise maranduhára.
Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.
Mayma Tupã añetegua ojekuaauka va’ekue tembiasakue ryepýpe ha’e añetehápe peteĩ Jesucristo jeikuaaukaha; ha pe Jesucristo jeikuaaukaha oĩva Apocalipsis kapítulo peteĩme ha’e pe ñe’ẽmondýi paha yvypórape g̃uarã, ha oiko peteĩ aravoitépe ojehechaukáva peteĩ “ára” ramo. Oĩ ambue jehasa Apocalipsis lívrope, upépe Juan he’i “pe ára hi’aguĩma”. Pe ambue jehasa ome’ẽ peteĩ mokõiha testígo ojehecha hag̃ua umi ñe’ẽ añepyrũrã ambohupyty va’ekue umi versíkulo peteĩ guive mbohapy peve rehe.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Ha he’i chéve: Ko’ã ñe’ẽ jeroviaha ha añetegua; ha Ñandejára Tupã, maranduhára marangatu kuéra Tupã, omondo va’ekue ijasýpe ohechauka hag̃ua hemiguái kuérape umi mba’e pya’e hag̃uáicha oiko va’erã. Péina ápe, aju pya’e: ojehovasáva pe oñongatúva ko kuatiañe’ẽ marandu hag̃uáva ñe’ẽnguéra.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Ha che, Juan, ahecha ko'ã mba'e ha ahendu avei. Ha ahendúvo ha ahechávo, aity ajesũ hag̃ua amomba'eguasu hag̃ua pe ánhel ohechaukáva chéve ko'ã mba'e renondépe.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Upéi he’i chéve: “Ani rejapo upéva; che niko nde irũnguéra peteĩva, ne ryvykuéra profetakuéra apytégua, ha umi oñongatúva ko kuatiañe’ẽ ñe’ẽnguéra apytégua avei. Eñesũ Tupã renondépe.”
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 22:6–11.
Ha he’i chéve: Ani reñomína pe marandu kuatiañe’ẽme oĩva ko aranduka marandu hag̃uágui, pe ára hi’aguĩma hag̃ua. Pe hekojojáva’ỹ, toiko hekojojáva’ỹ gueteri: ha pe ky’áva, toiko ky’a gueteri: ha pe hekojojáva, toiko hekojoja gueteri: ha pe imarangatúva, toiko marangatu gueteri. Apocalipsis 22:6–11.
At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”
Apocalipsis aranduka paha gotyópe jajuhu pe tema peteĩchagua oĩva Apocalipsis ñepyrũme. Pe marandu ñembohasa rape ha pe marandu voi oñemombe’u jey, “Ñandejára Tupã” “omondo iñángel omhechauka hag̃ua hembiguáipe umi mba’e pya’e hag̃uáicha oiko va’erã.” Ha upepete voi, umi tembiguái ohecha rire pe marandu omyesakãva “umi mba’e pya’e hag̃uáicha oiko va’erã”, Cristo omombe’u ouha pya’e. Kóva hína pe marandu oúva Cristo jeju mokõiha mboyve, ha upévare ha’e pe marandu paha ñemomarandu hag̃uáicha—upe maranduete ojehechaukáva “Jesucristo Revelación” ramo capítulo peteĩ, versíkulo peteĩme. Pe jehovasa oñeprometéva Apocalipsis mbohapy versíkulo peteĩha rupi oñemombe’u jey ko ñe’ẽme: “Ojehovasáva pe oñongatúva ko aranduka profecía ñe’ẽnguéra.”
In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.
Koʼã versíkulope jajuhu peteĩ ñemyesakãve pe marandu ñembohasa rape rehegua oñemoĩva’ekue peteĩha kapítulope; jajuhu niko, Gabriel omeʼẽ rire pe marandu Juánpe, Juan ojepyʼapyeterei pe marandúre ha oheka oñesũ hag̃ua Gabriel renondépe. Upémarõ Gabriel oipuru Juan jejavy ohechauka hag̃ua umi ánhel yvagagua, umi maranduhára yvy arigua, ha opa umi ojokóva pe marandu ñeʼẽnguéra, haʼeha “tembiguái irũ” oadorávaʼerã Ñandejára Apohárape, ha ndahaʼéi Ñandejára rembiapópe.
These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.
Koʼã versíkulo omombeʼu umi mbaʼe oikoha peteĩchagua ha pe marandu jajepyʼamongetaháicha kapítulo peteĩhápe. Haʼekuéra omomarandu jey umi ñeʼẽ jeroviaha ha añetegua ohechaukáva Tupã rembiguáipe mbaʼépa pyaʼeete ojejapovaʼerã. Pe marandu oñemoĩ jey peteĩ contexto-pe ojeguerekohápe pe proceso de comunicación oikóva Tupã ha Hemimbiguái apytépe. Kapítulo veintidós-pe jajuhu hetave prueba pe marandu haʼeha pe marandu paha ñehenduka hag̃ua, pe “ára” oĩva “hiʼag̃uíma” oñemarca ramo oikótaha peteĩhaite yvyporakuéra tiempo de gracia oñembotýta mboyve; pe ñeʼẽ heʼíva “pe oĩva hekojojahaʼỹpe, toiko gueteri hekojojahaʼỹme; ha pe kyʼa, toiko gueteri ikyʼápe; ha pe hekojoja, toiko gueteri tekojojápe; ha pe imarangatu, toiko gueteri marangatúpe,” omarka tiempo de gracia ñemboty, ha upéva omarka avei umi siete última plaga ñepyrũ, ha umíva katu ipahápe oguahẽ Cristo Jeju Mokõiha reheve.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Upe ramo Miguel opuʼãta, pe Mburuvicha Guasu oñemboʼýva ne retãygua raʼykuéra rehehápe; ha oúta peteĩ ára jejopy vai, arakaʼeve ndaipóri vaʼekue péicha oiko guive tetã, upe ára peve; ha upe ramo ne retãyguakuéra ojeipeʼáta, opa umi ojejuhúva jehaipyrepe pe kuatiañeʼẽme.’ Daniel 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Oñembotývo pe ángel mbohapyha marandu, pe poriahuvereko ndojerurevéima umi yvy arigua orekóva culpa rehe. Tupã tavayguakuéra omohu’ãma hembiapo. Oñeme’ẽma chupekuéra ‘pe ama pahague,’ ‘pe pytu’u pyahu Ñandejára renondégui,’ ha oĩma oñembosako’íva upe aravo jehasa asývape guarã oúva henondépekuéra. Umi ánhel oiko pya’e oho ha ou yvágape. Peteĩ ángel oúva jey yvygui omombe’u hembiapo oñemohu’ãma hague; pe jehechapyraa paha oguahẽma yvy rehe, ha opavave umi ohechaukáva ijeroviaha umi tembiapoukapy divina rehe oñemohu’ãma ‘pe Tupã oikovéva sello’ rupive. Upérõ Jesús opytu’u hembiapógui oñemoĩ hag̃ua ñande rehehápe pe santuario yvateguápe. Omopu’ã ipo ha he’i ñe’ẽ hatãme: ‘Oñemohu’ãma;’ ha opa pe aty angelical omboi hag̃ua ikoróna kuéra, Ha’e ojapo aja upe marandu pohýi: ‘Pe ndahekojojáiva, toiko gueteri ndahekojojái; ha pe ky’áva, toiko gueteri ky’a; ha pe hekojojáva, toiko gueteri hekojoja; ha pe imarangatúva, toiko gueteri imarangatu.’ Apocalipsis 22:11. Opaite káso oñembohysýima tekove térã ñemanóme guarã.” The Great Controversy, 613.
At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.
Pe kuatia Apocalipsis ñepyrũme ha pe kuatia Apocalipsis paha gotyo oñemombe’u pe tembiasakue peteĩchagua. Ñambojoajúvo mokõivéva pasáhe ikatu ñantende porã “Jesucristo Revelación” ha’eha pe marandu paha ñemomarandurã yvypórape g̃uarã Cristo Jeju Mokõiha mboyve. Pe marandu oñerrepresenta simbólikamente peteĩ ánhel rupive oguahẽva pe ára de grásia ñemboty mboyvemi. Pe marandu omboja’o yvypórape mokõi atyme, ojehechávo omoñe’ẽ, ohendu ha ojoko hag̃ua pe marandu ojeipe’áva pe “ára oguahẽma” jave, — pe ára de grásia ñemboty mboyvemi.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.
“Jaguahẽvo ko mundo rembiasakue paha gotyo, umi profesía oñe’ẽva ára paháre rehe oikotevẽ hag̃ua ñambo’e hag̃ua ñandejehegui peteĩchaite. Pe aranduka paha Nuevo Testamento-pe henyhẽ añeteguágui tekotevẽva ñantende. Satanás omboguevi heta tapicha apytu’ũ, upévare ovy’a hikuái oimeraẽ ñemombyky rehe ani hag̃ua ojapo Apocalipsis-gui iñemoarandu hag̃ua.”
“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.
“Pe kuatiañe’ẽ Revelación, ojoajúvo pe kuatiañe’ẽ Daniel rehe, ojerure peteĩ ñehesa’ỹijo hi’aguĩ ha porãva. Topaite mbo’ehára okyhyjéva Tupãgui tohechakuaa mba’éichapa hesakãvévaicha oikuaa ha omombe’u hag̃ua pe Evahélio ñande Salvador ou va’ekue tee oikuaauka hag̃ua Itembiguáipe Juan-pe,—‘La revelación de Jesucristo, que Dios le dio, para manifestar a sus siervos las cosas que deben suceder pronto.’ Avave ani oñembopy’aroy iñehesa’ỹijópe Revelación rehe, umi ta’ãngamýi ojehechaukahápe ha’ete ku oguerekóva mba’e kañymby. ‘Ha oimérõ pende apytépe oĩ oikotevẽva arandúre, tojerure Tupãme, ome’ẽva opavavépe py’aporãme ha ndojahéiva.’ ‘Ojehovasáva pe omoñe’ẽva, ha umi ohendúva ko maranduhai ñe’ẽ, ha oñongatúva umi mba’e ojehaíva ipype; hi’aguĩgui pe ára.’ Ñande jaikuaauka va’erã ko yvy ape ári peve umi tuicha ha pohýi añetegua oĩva pe kuatiañe’ẽ Revelación-pe. Ko’ã añetegua oike va’erã peve Tupã iglésia rembiapoite ha iñepyrũmbykuéra ryepýpe. Tekotevẽ oĩ peteĩ ñehesa’ỹijo ko kuatiañe’ẽ rehe hi’aguĩvéva ha kyre’ỹvéva, ha peteĩ jehechauka joajuháva ha mbaretéva umi añetegua oguerekóvape, añetegua opokóva opa umi oikovéva ko’ã ára pahápe. Opa umi oñembosako’íva ojojuhu hag̃ua Ijára ndive tojapo ko kuatiañe’ẽgui peteĩ mba’e oñehesa’ỹijóva kyre’ỹme ha ñembo’épe. Ha’e añetehápe pe he’iséva héra,—peteĩ revelación umi mba’e oikótava tuichavéva rehe, ojehútava ko yvy rembiasakue ára pahápe. Juan, ijerovia jeroviaha rehe Tupã Ñe’ẽre ha Cristo testimónio rehe, oñemosẽ va’ekue Patmos Ypýpe. Hembiaga’ỹrõ jepe, ndaha’éi upéva omomombyrýva chupe Cristo-gui. Ñandejára oho ohecha Itembigua ijeroviahaitévape iñemosẽhárõme, ha ome’ẽ chupe mbo’epy umi mba’e oútava ári ko yvy ape.”
“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.
“Ko ñemo’ẽmby tuichaiterei mba’e ñandéve g̃uarã; ñande niko jaiko ko yvy rembiasakue ára pahápe. Pya’eterei jaikéta umi mba’e ojehupyty hag̃uáme Cristo ohechaukáva’ekue Juánpe oiko va’erãha. Umi Ñandejára remimboukuéra omombe’úrõ ko’ã añetegua pohýi ha marangatu, oikuaava’erã hikuái ojapyhyha umi mba’e oguerekóva tekove opave’ỹva rehegua, ha ohekava’erã Espíritu Santo ñemongarai, ikatu hag̃uáicha oñe’ẽ, ndaha’éi iñe’ẽtee, síno umi ñe’ẽ Tupã ome’ẽva chupekuéra.”
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Pe Apocalípsis rehegua ojepe’a vaerã tavayguakuérape. Heta oñembo’e hag̃ua chupekuéra ha’eha peteĩ aranduka oñembotyva’ekue, ha katu oñemboty umi omboykévape añetegua ha tesape añónte. Umi añetegua oguerekóva ipype oñemombe’u vaerã, tapichakuéra oguereko hag̃ua peteĩ pa’ũ oñembosako’i hag̃ua umi mba’e oikótava pya’eterei hag̃uáicha. Pe Mbohapyha Ánhel Marandu oñepresenta vaerã pe esperánsa añoite ramo peteĩ mundo oñehundihápe jehesalva hag̃ua.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Umi ára pahápe oĩva mba’evai ñanembohovái, ha ñane rembiapópe tekotevẽ ñamomarandu tavayguakuérape pe peligro oĩhápe hikuái. Ani jaheja ñeñandu pohýi umi mba’e profecía oikuaaukáva oikotaha pya’e hag̃ua opyta jepe noñemyesakãi hag̃uáicha. Ñande ningo ñandejára remimbou, ha ndorekói ára ñamombo hag̃uáicha. Umi oipotáva oiko ñande Ruvicha Jesucristo ndive tembiapo irũramo ohechaukáta peteĩ interes pypuku umi añetegua ojejuhúva ko lívrope. Hai ha ñe’ẽ rupive oñeha’ãta omyesakã hag̃ua umi mba’e hechapyrãva Cristo ouhague yvágagui oikuaauka hag̃ua.” Signs of the Times, July 4, 1906.
Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”
Hetaiterei cien áño rasáma, ary 1906-pe, ñañemomarandu kuri pyaʼete “jajapóta umi mbaʼe ojehupyty hag̃uápe umi tembiapo Cristo ohechauka vaʼekue Juánpe oiko hag̃uáicha.” Pe marandu gueteri oñemboty vaʼekue 1906-pe. Tuicha mbaʼe jaikuaa hag̃ua Jesucristo Revelación marandu oñepeʼa Ñandejára retãyguápe umi mbaʼe oiko mboyve. Oñemombeʼu ñandéve pe Apocalipsis aranduka “haʼeha peteĩ revelación heʼiséva héra voi, peteĩ jehechauka umi mbaʼe iñimportantevévagui oikótava ko yvy rembiasakue ára pahápe.”
They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”
Ojepe’a hag̃ua ani hag̃ua Ñandejára tavayguakuéra ome’ẽ pe ñemomarandu, ikatu hag̃uáicha umi ohendúva pe ñemomarandu “oreko peteĩ oportunidad oñembosako’i hag̃ua umi mba’e oikótavape ko’ẽrõitéma.” Iporã ñamandu’a hag̃ua (pórke Juan ohechauka Ñandejára tavayguakuérape pe tembiasakuepe upe ára pe marandu ojeikuaaukava’erãhápe), Juan omombe’u mokõi mba’e rehe ojeperseguihague chupe. “Ijerovia mbarete haguére Ñandejára Ñe’ẽ rehe, ha Cristo testimonio rehe,” ha’e “oñemosẽ va’ekue Patmos Ísla-pe.” Oñemosẽ va’ekue pórke omoneĩ mokõivéva, la Biblia ha Espíritu de Profecía, upéva ha’éva “Jesús testimonio.”
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Ha haʼa ipy guýpe amombaʼeguasu hag̃ua chupe. Haʼe katu heʼi chéve: “Ani ejapo upéicha: che niko nde rapicha tembiguái, ha nde joykeʼykuéra apytégua, umi oguerekóva Jesús remimombeʼu. Eñemboʼe Tupãme; Jesús remimombeʼu niko maranduhára espíritu.” Apocalipsis 19:10.
John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.
Juan ohechauka peteĩ tavayguakuérape ko yvy paha gotyo oikũmby porãva pe marandu Jesucristo Revelación rehegua, ha ojeporombyasy hag̃ua hese kuéra oñemoĩ mbarete haguére mokõive: la Biblia ha pe Espíritu de Profecía.
In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.
Mbohapy peteĩha, versíkulo peteĩha guive mbohapyhápe, oñemomba’eguasu pe marandu ñembohasa rape Tupã Túva ha hembiguáikuéra apytépe. Mbohapy mokõiha ombojoapy pe mombe’upy pe marandu ñembohasa rapere. Ko’ã mokõi pasáhe ohechauka ñepyrũha ha paha pe kuatiañe’ẽ Apocalipsis-pe, ha oñondivepa omyesakã Juan rembiaporã pe ta’anga maranduhára rehegua ryepýpe. Ha’e ndaha’éi añónte pe ohaihúva’ekue Apocalipsis ñe’ẽnguéra, ha katu avei ohechauka umi oĩva arapy pahápe omombe’úva pe marandu paha ñemomarandurã.
The Lord gave the word: great was the company of those that published it. Psalms 68:11
Ñandejára ome’ẽ pe ñe’ẽ; tuicha va’ekue umi aty oguerahauka va’ekue. Salmos 68:11
John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.
Juan “ohecha” ha “ohendu” umi “mba’e” omoheñóiva pe marandu ha oñemandáta chupe ohaí hag̃ua ha omondo hag̃ua pe marandu umi iglésia-kuérape.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.
Heʼívo: Che hína Alfa ha Omega, pe peteĩha ha pe paha; ha: Pe rehecháva, ehai peteĩ kuatiarópe, ha emondo umi siete iglesia oĩvape Asia-pe; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe. Apocalipsis 1:19.
What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.
Pe mbaʼe “ohendu” ha “ohecha” vaʼekue, oñemandavaʼekue chupe ohaí hag̃ua ha omondo hag̃ua umi siete tupão Asia Menor pegua-pe; ha katu, og̃uahẽvo umi peteĩteĩva tupão rehe, Jesús voi ombohysýi hag̃ua umi marandu Juan-pe, pórke káda marandu umi siete tupão peteĩteĩme g̃uarã oñepyrũ ñeʼẽjoaju reheve: “Ha pe ánhel iglesia pegua …-pe, ehai.” Jesús voi ombohysýi umi marandu peteĩteĩva umi tupão-pe g̃uarã.
Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.
Jesús he’i hag̃ua Juanpe, ha avei Jesús he’i Juanpe ohai hag̃ua mbaʼe ohecha ha ohendúva, ha peteĩ jey Jesús he’i Juanpe ani hag̃ua ohai mbaʼe ohendúva.
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 leõ okororõháicha; ha osapukáirõ guare, siete aratiri omosẽ iñeʼẽnguéra. Ha umi siete aratiri omosẽ rire iñeʼẽnguéra, che aime vaʼekue ahai hag̃uáicha; ha ahendu peteĩ ñeʼẽ yvágagui heʼíva chéve: Emboty umi mbaʼe umi siete aratiri heʼi vaʼekue, ha ani rehai. Apocalipsis 10:3, 4.
John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.
Juanpe oñehenóikuri omboty hag̃ua umi siete arapupu heʼíva; ha upéicha ojapóvo, haʼe omboty umi siete arapupu marandu, Daniel oñehenóihaguéicha avei omboty hag̃ua iñaranduka paha ára peve.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.
Ha nde, Daniel, emboty umi ñe’ẽ ha emboja umi kuatiañe’ẽ, opa hag̃ua ára peve: heta oikóta oguata hag̃ua ko’ápe ha pépe, ha arandu hetavéta.... Ha he’i: Tereho nde rape, Daniel: umi ñe’ẽ niko oñemboty ha oñemboja opa hag̃ua ára peve. Daniel 12:4, 9.
“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 ára ryapu omosẽ rire iñe'ẽ, pe ñe'ẽmondo oúma Juan-pe, Daniel-pe ojehúvaicha pe aranduka michĩ rehegua: ‘Emboty umi mba'e omosẽ vaekue umi siete ára ryapu.’” The Seventh-day Adventist Bible Commentary, volúmen 7, 971.
What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.
Ña hína jahechauka mbaʼe rehegua, pe lívro Apocalipsis paha ha ñepyrũme, ojehechauka peteĩ marandu. Pe tape rupive oñembohasáva upe marandu avei ojehechauka. Pe tembiapo Juan oguerekóva upe marandu ñembohasápe oñemombeʼu porãite. Sapyʼánte haʼe ohai rei pe ohecháva ha ohendúva. Ambue jey katu oñeñeʼẽ chupe ombohasávo marandu, ha peteĩ jey oñemandáva chupe ani hag̃ua ohai pe ohendúvaʼekue. Pe marandu oĩva Jesucristo Jehechaukarãme omeʼẽ Túva, Jesúspe, Gabrielpe, ha upéi maranduhára Juanpe, chupe oñemeʼẽva pe tembiaporã ohai hag̃ua upe marandu ha omondo hag̃ua umi iglésiape.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Ehai umi mba’e rehechava’ekue, ha umi mba’e oĩva, ha umi mba’e oikótava ko’ẽrõve. Apocalipsis 1:19.
It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.
Ikatu ojelee pe versíkulo ha ndojehechakuaái pe principio profético ojehechaukáva pe tembiapoukapy Juan-pe ojehai hag̃ua. Ojehai hag̃ua umi “mba’e” ojehecháva ha ojehendu hag̃uáicha hína oñemoĩ hag̃ua kuatiare pe tembiasakue ko’ág̃agua, pórke Juan árape umi “mba’e” oĩma va’ekue. Oñemoĩvo kuatiare pe tembiasakue ko’ág̃agua, ha upe jave avei ojehaívo umi mba’e oikótava tenonderãme, upéva hína pe regla profética tenondegua pe lívro Apocalipsis-pe. Juan ojeporu oñemomba’eguasu ha ojehechauka hag̃ua upe principioete ha iñimportancia, pórke chupe, añetehápe, oñe’ẽkuri ojehai hag̃ua “umi mba’e oĩva, ha” upéicha ojapóvo rehaíta avei “umi mba’e oikótava upe rire”, pórke tembiasakue ojerejey. Ko técnica profética hína Jesús firma, pórke firma hína téra, ha Héra Apocalipsis peteĩha kapítulope hína Alfa ha Omega. Ha’e ombojoaju pe pahápeguápe pe ñepyrũmeguándi.
We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.
Ñañepyrũ gueteri hína ñahesa’ỹijóvo “Jesucristo Revelación”, ha ko’ág̃a ñañangareko hína capítulo peteĩ ñepyrũ mbohapy ñe’ẽre. Pe marandu paha ñe’ẽmondo rehegua hérava “Jesucristo Revelación” oñembohasa Túva yvagaguágui Jesúspe, Jesúsgui Gabrielpe, Gabrielgui Juánpe, ha’e katu omoĩva peteĩ kuatiañe’ẽme oñemondova’erã umi iglésiakuérape. Pe marandu oñembohéra hag̃ua hendaitépe “Jesucristo Revelación”, tuicha mba’e ñañatendévo kóvare: opa umi mba’e oñehaíva’ekue yvyporakuérape Ñe’ẽ Iñe’ẽngatu rupive, oikuaaukáva Cristo, peteĩ tekome’ẽ ohechauka porãva mávapa ha mba’épa Jesús, ojehechauka Juán rembiapópe omboguapývo pe marandu. Ohaíkuri aja umi mba’e upérõ oĩva, upéicha avei ohai hína kuri umi mba’e gueteri oikótava.
The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.
Pe añetegua oñerepresenta jey hag̃ua tembiasakue oñemoheñói Juan ohai jave peteĩ ñe’ẽmondýi ijárape g̃uarã, ha upéva avei ha’e peteĩ ñe’ẽmondýi peteĩ ára oútavape g̃uarã. Juan ohai ramo guare umi poapy tupãópe iglesia cristiana ñepyrũme, upéicha avei ohaihína kuri peteĩ ñe’ẽmondýi iglesia cristiana pegua mundo paha gotyo g̃uarã. Ko mba’e Cristo rekopegua oñerepresenta Cristo oñembohéramo Alpha ha Omega, térã ñepyrũha ha paha, térã peteĩha ha paháva. Añetehápe, la Biblia ohechauka ko Cristo rekopegua mba’eha upe ohechaukáva ha’eha pe añoite Tupã.
In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.
Apocalipsis peteĩha kapítulope jajuhu Jesús ojekuaaukaha ijehe Alpha ha Omega ramo.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Aime hína pe Espíritupe Ñandejára árape, ha ahendu che rapykue gotyo peteĩ ñe'ẽ tuicha, mbaraka guasu ryapuicha, he'íva: Che hína Alfa ha Omega, peteĩha ha pahaguéva; ha: Pe rehecháva, ehai peteĩ kuatiañe'ẽme, ha emondo umi pokõi iglésia oĩvape Asia-pe; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatíra-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
Ha ajerejerẽ ahecha haguã pe ñe'ẽ oñe'ẽva'ekue chendive. Ha ajere rire, ahecha pokõi candelabro óroguigua; ha umi pokõi candelabro mbytépe oĩ peteĩ ojoguáva Yvypóra Ra'ýpe, oĩva ao puku py guive peve reheve, ha ikambu jerére oñekũmby peteĩ ku'a óroguigua reheve. Iñakã ha hi'áva morotĩ lanaicha, morotĩ y rupiicha; ha hesa tata rendyicha; ha ipykuéra joguaha brónce iporãiterei hag̃uáicha, ku oñemboguejyva'ekuéicha tata rupa ryepýpe; ha iñe'ẽ heta yry puicha. Ha ipo akatúape oguereko pokõi mbyja; ha ijurúgui osẽ peteĩ kyse puku hakõi hãimbe; ha hova kuarahy omimbihaicha mbaretepápe.
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.
Ha che ahecha ramo, ha’a henondéva guasuva’ekueicha ipy guýpe. Ha’e omoĩ che ári ipo akatúa, ha he’i chéve: Ani rekyhyje; che hína peteĩha ha pahaitépe peve. Apocalipsis 1:10–17.
There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.
Koʼã versíkulo ryepýpe oĩ heta añetegua, ha koʼápe ahai hag̃uáicha amombeʼuse hag̃uánte kóva: Juan ohendúrõ guare Cristo ñeʼẽ trompétaicha ha ojere ohecha hag̃ua Mávapa pe oñeʼẽvaʼekue chupe, ohecha Jesucristo-pe pe Sumo Sacerdóte yvagagua ramo pe tenda marangatúpe pe santuario yvagaguápe. Upéi Jesús ojekuaauka ijehe Alpha ha Omega ramo ha avei pe peteĩha ha pahaitépe ramo. Pe marandu ha iñembohasápe umi mbohapy versíkulo peteĩhárupi jajuhu peteĩ línea añetegua ojoajúva pe línea añetegua ndive Apocalipsis pahápe. Alpha ha Omega ramo Jesús omyesakã pe paha pe ñepyrũ ndive, pe pahague pe peteĩha ndive. Apocalipsis aranduka pahápe, oñepyrũháicha avei, Haʼe peteĩ jey ojekuaauka ijehe Alpha ha Omega ramo.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Ha he’i chéve: Ko’ã ñe’ẽ jeroviaha ha añete; ha Ñandejára Tupã, maranduhára marangatu kuéra Jára, ombou ijasýpe ohechauka hag̃ua hembiguái kuérape umi mba’e pya’e hag̃uáicha oikova’erãva. Péina, aju pya’e: ojehovasáva pe oñongatúva ko aranduka maranduhái ñe’ẽnguéra.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Ha che, Juan, ahecha ko'ã mba'e ha ahendu. Ha ahendupa rire ha ahechapa rire, aguapy yvýre amomba'eguasu hag̃uáicha pe ánhel renondépe, ha'e vaekue chéve ko'ã mba'e. Upémarõ he'i chéve: Aníke rejapo upéva; che niko nde irũ tembiguái, ha nde ryvy kuéra maranduhára ndive, ha umi oñangareko va'ekue ko aranduka ñe'ẽre: emomba'eguasu Tupãme.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
Ha he’i chéve: Ani reñemboty hag̃ua ko kuatiañe’ẽ marandu hag̃uápe ko profecía ñe’ẽ; ára hi’aguĩma.
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.
Pe oĩva tekojoja’ỹme, toiko gueteri tekojoja’ỹme; ha pe ky’áva, toiko gueteri ky’ápe; ha pe hekojojava, toiko gueteri tekojojapópe; ha pe marangatúva, toiko gueteri marangatúpe.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.
Ha, péina aju pya’e; ha che repykue oĩ chendive, ame’ẽ hag̃ua káda peteĩme hembiapokuére he’iháicha. Che hína Alfa ha Omega, ñepyrũha ha paha, peteĩha ha pahague. Apocalipsis 22:7–13.
The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.
Pe kuatia Revelación rehegua omombe’u porã porã, Juan ohaírõ guare pe marandu, pe marandu oñemopyendataha pe principio ñepyrũmbygua ári, omohechaukáva paha. Pe marandu hína pe añetegua peteĩha ojepe’áva Revelación kuatiápe, ha upe añetegua voi hína pe ipahaguéva oje’éva upe kuatiápe. Ha pe testimoniope, iñepyrũmbýpe ha ipahápe Revelación kuatia rehegua, Jesús oñemombe’u ijehegui ha’eha pe Alfa ha Omega, pe Ñepyrũmby ha Paha, ha avei pe Peteĩha ha Pahaguéva.
The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”
Mbohapy ñe’ẽryru ñepyrũgua pe kuatiañe’ẽ Apocalipsis-gui omombeʼu porã pe marandu ñemomarandu paha yvypórape guarã. Kóva hína pe ñemomarandu oúva mboyve umi siete plaga paha ha Cristo Jeju Mokõiha. Pe marandu Apocalipsis Jesucristo rehegua “oñemondo ha oñemombeʼu techaukaha rupive” “iángel rupi.”
That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.
Upéi rire pe ñemomarandu ñe’ẽ ojehechauka jeýma pe pahápe peve Apocalipsis-pe, ha avei oñerrepresenta pe ángel mbohapyhaicha Apocalipsis catorce-pe.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Ha pe ángel mbohapyha oho hapykuéri, he’ívo ñe’ẽ hatãme: Oiméramo avave omomba’e mymba ñarõ ha ta’ãnga, ha oguereko hese imarca isyváre térã ipope, upe va’e ho’úta Tupã pochy ryguasu ryrúgui, oñeñohẽva’ekue ñemboyke’ỹre ipochy kópage; ha oñembohasa asýta tata ha azúfre rupive umi ángel marangatu renondépe ha Ovecha Ra’y renondépe. Ha iñembyasy tatatĩ ojupi opa ára g̃uarã; ha ndaipóri pytu’u chupekuéra arakue ni pyharekue, umi omomba’éva mymba ñarõ ha ta’ãnga, ha maymáva oguerohorýva héra marca. Apocalipsis 14:9–11.
The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.
Pe marandu ñemomarã paha ha’e pe marandu ojehechaukáva mbohapyha ánhel ramo. Ha’e pe ñemomarã paha, pórke omombe’u porãite pe prueba paha yvypórape g̃uarã. Oĩ ambue ánhel oúva upe rire ha ojoaju mbohapyha ánhel ndive, ha upe ánhel avei ha’e pe marandu ñemomarã paha.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Ha upe rire ahecha ambue ánhel oguejyva yvágagui, oguerekóva pokatu tuicha; ha yvy henyhẽ tesape hag̃ua iñemimbypýgui. Ha osapukái mbarete voz hatãme, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko hag̃ua añanguéra renda, ha opa espíritu ky’a renda ñembotypyre, ha opa guyra ky’a ha ndaija’éiva ñembotyha. Opa tetã niko ho’u hepykuekuérare itavyrayguáva pochy víno, ha yvy ruvicha guasu kuéra oporomoakãratĩ hendive, ha yvy pegua ñemuhára kuéra oñembopirapire heta umi hembi’u porã rekovépe.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Ha ahendu ambue ñe’ẽ yvágagui he’íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hag̃ua hendive hembiapo vaípe, ha ani hag̃uáicha pehupyty hi’árigui umi mba’asy vai. Hembiapo vai niko oguahẽ yvágape, ha Tupã imandu’a heko añáme. Apocalipsis 18:1–5.
The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.
Pe marandu ha’éva Jesucristo Revelación ojehechauka capítulo peteĩme, capítulo catorce-pe, capítulo dieciocho-pe ha capítulo veintidós-pe. Pe marandu ojehechauka peteĩ ánhel rupive, pe peteĩha ha paha ñe’ẽmbyrýpe Apocalipsispe ojekuaaukáva ánhel Gabriel ramo, ha upéi capítulo catorce ha dieciocho-pe pe marandu ojehechauka simbólicamente peteĩ ánhel ovevéva yvágape térã oguejýva yvágagui.
The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.
Pe ánhel oguejyva yvágagui Apocalipsis kapítulo 18-pe ojejoguauka ymaiteve kapítulo 10-pe, peteĩ ánhel oguejy ramo ha omoĩ peteĩ ipy yvýpe ha ambue parápe. Upéva pe ánhel oguereko peteĩ kuatiañe’ẽ, ha Juanpe oñemandáva ho’u hag̃ua, ha upéva he’ẽ ijurúpe ha hãi hyepýpe. Pe kuatiañe’ẽ Juan ho’úva ha’e peteĩ marandu, ha pe marandu ojejoguaukáva pe kuatiañe’ẽ michĩme ohechauka pe marandu pe ánhel Apocalipsis 18-pegua rehegua; upévare avei ha’e peteĩ techaukaha pe marandu paha ñemomarandurã rehegua.
We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.
Ñandéve oñemombe’u Tupã marandu oñemondo hague ha ojehechauka hague peteĩ ánhel rupive; ha jahecháramo porã pe marandu paha, ñemomarandu paha, ojehechauka hag̃uáicha Apocalipsis kuatiápe, jajuhu porã siete jey peteĩ ánhel ohechauka pe marandu paha. Pe peteĩha ha pe pahápe, ha’e va’ekue pe ánhel Gabriel. Upéi, Apocalipsis diez-pe, jajuhu peteĩ ánhel oguejyha peteĩ aranduka michĩ reheve ipope. Apocalipsis catorce-pe jajuhu mbohapy ánhel hetave, opavave ohechaukáva pe marandu paha. Upéi, Apocalipsis dieciocho-pe, jajuhu ambue ánhel ohechaukáva upe marandu pahaete voi. Siete marandu paha ñemomarandu rehegua ojehechauka ánhelkuéra rupive. Pe peteĩha ha pe paha ha’e pe ánhel Gabriel, ha umi cinco ánhel oĩva mbytepe pe peteĩha ha pe pahágui ha’e ánhel simbóliko.
Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.
Añete, peteĩteĩ umi siete tupão oguereko avei peteĩ ánhel, haʼekuéra ogueraha hag̃ua peteĩ marandu umi tupãokuérape; péro pe marandu paha ñemomarandurã ñañeʼẽhague rehegua haʼe peteĩ marandu oguerekóva opaite yvy ape ári oikóva niko iñehenduhára ramo.
Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.
Peteĩteĩ umi siete línea profética ohechaukáva pe marandu paha ñemomarandu rehegua oñehesa’ỹijova’erã porãiterei ha oñembojoaju hag̃ua ojupe, péro ko momento-pe aipota añemyesakã hag̃uánte peteĩ principio básico Alpha ha Omega rehegua. Pe primera véz oñemombe’úvo peteĩ mba’e Ñandejára Ñe’ẽme ha’e pe referencia iñimportantevéva. Pe primera véz oñemombe’úva “ñemoñare” Biblia-pe ha’e Génesis 1:11-pe, upépe oñeñembo’e ñandéve pe ñemoñare omoheñóitaha “ijoguaháicha.” Pe primera mención pe ñemoñare rehegua omomba’e guasu hese oguerekoha pe ADN tekotevẽva oñemoheñói jeývo hag̃ua ijehegui. Jesús omombe’u Ñandejára Ñe’ẽha peteĩ ñemoñare.
The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,
Upe árape Jesús osẽ pe ógagui ha oguapy y rembe’ýre. Ha hetaiterei aty guasu oñembyaty hendápe, upévare oike peteĩ kanóape ha oguapy; ha opaite pe aty guasu opyta y rembe’ýpe. Ha ha’e oñe’ẽ heta mba’ére chupekuéra parábola rupive, he’ívo,
Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
Péina, osẽ peteĩ ñemitỹhára oñemitỹ hag̃ua; ha omboja’o aja, peteĩva umi ta’ỹi ho’a tape ykére, ha umi guyra ou ha ho’u opaite: ambue ho’a ita renda ári, ndahetái yvýpe; ha pya’e okakuaa, ndoguerekói rupi yvy pypuku: ha kuarahy osẽmbávo, oka’ẽ; ha ndoguerekói rupi hapo, ipirupa. Ha ambue ho’a ñuatĩ apytépe; ha umi ñuatĩ okakuaa ha ojopypa chupekuéra: ha ambue katu ho’a yvy porãme, ha ome’ẽ yva, peteĩva cien peve, ambue sesenta peve, ha ambue treinta peve. Pe oguerekóva apysa ohendu hag̃ua, tohendu.
And the disciples came, and said unto him, Why speakest thou unto them in parables?
Ha umi temimbo’e ou hendápe ha he’i chupe: Mba’érepa reñe’ẽ chupekuéra parábola rupive?
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Ha’e ombohovái ha he’i chupekuéra: Peẽme niko oñeme’ẽ peikuaa hag̃ua yvágagui pe Rréino rembimíva, ha chupekuérape katu ndoñeme’ẽi. Oguerekóva niko, chupe oñeme’ẽvéta, ha oguerekóta hetave gueteri; oguereko’ỹvagui katu, jepe pe oguerekóva, ojeipe’áta chugui. Upévare añe’ẽ chupekuéra ñe’ẽjoja rupi; ohecháramo jepe, ndohechái; ohendúramo jepe, nohendúi, ni noikũmbýi. Ha ipypekuéra oñemoañete Isaías profesía, he’íva: Pehendúta pehendu hag̃uáicha, ha ndapeikũmbymo’ãi; pehecháta pehecha hag̃uáicha, ha ndapehechakuaamo’ãi. Ko tetãygua py’a niko hatãma, ha ijapysakuéra ndohendusevéi, ha hesa kuéra ombotypa; ani hag̃ua ohecha hesa rupive, ha ohendu ijapysa rupive, ha oikũmby ipy’a rupive, ha ojevy hag̃ua, ha Che amonguera hag̃ua chupekuéra.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Pende rovasa pende resa, ohecha rupi; ha pende apysa, ohendu rupi. Añetehápe ha’e peẽme, heta maranduhára ha kuimba’e hekojojáva ohechase hague umi mba’e peẽ pehecháva, ha ndohechái; ha ohenduse hague umi mba’e peẽ pehendúva, ha nohenduíri.
Hear ye therefore the parable of the sower.
Pehendúke, upévare, pe ñemitỹhára parábola.
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Oimeraẽva ohendu ramo pe Reino ñe’ẽ ha ndoikuaaporãi ramo, upérõ ou pe Aña, ha oipe’a ipy’águi upe oñeñotỹ va’ekue. Kóva hína pe ohupyty va’ekue pe ñemoñotỹ tape ykére.
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Ha pe oñotỹmbyre ita rupi, upéva hína pe ohendúva pe ñeʼẽ ha pyaʼe vyʼápe oguerohorýva; ha ndorekói rapo ipype, síno sapyʼami mante oiko mbarete hag̃ua: jehasa asy térã ñemotenonde vai opuʼãvo pe ñeʼẽ rehehápe, upérõ pyaʼe oñepysanga.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Pe ñuatĩ apytépe oñemity vaekue avei hína pe ohendúva ñe’ẽ; ha ko arapy reko jegueraha, ha mba’eta reroviauka, ojopy pe ñe’ẽ, ha upévare ndaipóri hi’a.
But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.
Ha pe oñotỹ vaekue yvy porãme, upéva hína pe ohendúva ñe'ẽ ha oikuaáva; ha upéva avei hi'a, ha ogueru hi'a, peteĩva cienkue, ambuéva sesentakue, ha ambuéva treintakue. Mateo 13:1–23.
A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.
Peteĩ ta’ỹi, ha’éva Ñandejára Ñe’ẽ, oguereko ipype opaite ADN tekotevẽva omoheñói hag̃ua peteĩ ka’avo completo. Pe ñe’ẽpyahu peteĩ mba’e rehegua Ñandejára Ñe’ẽme oguereko ipype opaite umi elemento upe mba’égui oĩva. Ko añetegua ojekuaa “pe mbojojaha peteĩha ñe’ẽpyahu rehegua” ramo. Ko mbojojaha ojehechavévo hi’aguĩ hag̃uáicha, añetevéntema ojehechauka.
Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.
Mboyve jajapo hag̃ua ñande ñe’ẽasa pe Alpha ha Omega rehe, ha pe Ñe’ẽ Ñandejára rehegua ñemyesakã peteĩ ñemitỹrãicha, iporã ñamomandu’a pe pasáhe ñande rombohérava’ekue Mateo-pe oĩha iporãva ñane remiandu hag̃uáicha Apocalipsis kuatiañe’ẽ rehe. Opaite maranduhára kuéra oñe’ẽ hína ko yvy paha rehe.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Peteĩteĩ umi maranduhára yma guaréva oñeʼẽ vaʼekue saʼive ite i-tiémpo tee rehe hag̃ua ore tiémpope guarã, upévare i-marandu hag̃ua oĩ gueteri ipoderpýpe ñandéve g̃uarã. ‘Koʼã mbaʼe ojehu vaʼekue chupekuéra techapyrãramo; ha ojehai ñane moñeʼẽrã, ñande ári oguahẽmava ko múndo paha.’ 1 Corintios 10:11. ‘Ndahaʼéi hag̃ua ijeheguikuérape guarã, síno ñandéve g̃uarã haʼekuéra ombaʼapo umi mbaʼépe, koʼág̃a oñemombeʼúva peẽme umi opredika vaʼekue peẽme pe evangelio Espíritu Santo yvágagui oñemondo vaʼekue rupive; koʼã mbaʼe umi ánhel-kuéra jepe hiʼãiterei omaña pype.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“La Biblia ombyaty ha oñapytĩmba oñondive hembihetaiterei ko ñemoñare pahápe g̃uarã. Opa umi mba’e guasu oikova’ekue ha umi tembiapo marangatu py’ahatãva Testamento Tuja rembiasakuepe ojehu va’ekue, ha ojehu gueteri, tupãópe ko’ã ára pahápe.” Selected Messages, libro 3, 338, 339.
This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.
Ko pasáhe ome’ẽ mbohapy testígo, (Pablo, Pedro ha Ellen White) otestifika hag̃ua opaite maranduhára oñe’ẽha ko yvy paha rehe, ha upéva hína pe áraite voi oñembotýkue pe lívro Apocalipsis-pe oñeipe’a jeyha. Upévare, Mateo capítulo 13-pe Jesús he’i ramo: “ovy’a pende resa, ohechágui: ha pende apysa, ohendúgui. Añetéko ha’e peẽme, heta maranduhára ha kuimba’e hekojojáva ohechase kuri umi mba’e peẽ pehecháva, ha ndohechái; ha ohenduse umi mba’e peẽ pehendúva, ha nohendúi,” Ha’e oikuaaukáva’ekue pe jehovasa peteĩchaite pe ojehechakuaáva Apocalipsis capítulo peteĩ, umi mbohapy versíkulo peteĩha-pe.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Ojehovasáva pe omoñe'ẽva, ha umi ohendúva ko profecía ñe'ẽnguéra, ha ojapóva ipype ojehaíva; hi'aguĩgui ára. Apocalipsis 1:3.
Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”
Jesús omombe’u pe ñembo’eha gua’u Ñemitỹhára rehegua, ha upéi umi temimbo’e oñemboguata hag̃ua oñemongeta hese pe ñembo’eha gua’u rehe. Péro, ojereraháta mboyve chupekuéra oñemoĩ hag̃ua Jesús ndive ñe’ẽjovakepe, Ha’e he’i chupekuéra ha iñimportantevéva ñandéve g̃uarã: “Pe oguerekóva apysa ohendu hag̃ua, tohendu.”
Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.
Jesús ome’ẽ pe parábola ha omohu’ã ichupe pe ñe’ẽmondýi reheve umi ohendúta hag̃uápe—ohendu hag̃ua. Upéi umi temimbo’e ogueraha oñemongeta hag̃uáme, upépe Jesús ombohovái por lo menos mbohapy pensamiento iñimportántevape. Ha’e ohechauka peteĩ joavy mokõi aty ohenduhárava apytépe, ha upéicha ojapóvo oñe’ẽ peteĩ pasáhe Isaías kuatiágui ome’ẽ hag̃ua peteĩ mokõiha testígo mokõi aty ohenduháravare (peñemomandu’áke opa mba’e oñemohenda hag̃ua umi ohendusévape guarã). Pe mbohapyha idea ha’e omoĩva tenondépe, mokõi aty ohenduhára ha Isaías kuatia peteĩ mokõiha testígoramo ári, ha’e pe añetegua Ñandejára Ñe’ẽha peteĩ ta’ỹi. Pe añetegua Ñandejára Ñe’ẽha peteĩ ta’ỹi, upévare, oike avei pe ojehenduva’erã apytépe umi ohendúva Jesucristo Jehechauka Apocalipsis peteĩha kapítulope. Oĩ mokõi ohenduhára umi mbohapy versíkulo peteĩhame, oñembojoja hag̃uáicha oĩháicha mokõi aty ohenduhára Mateo trece-pe. Mateo trece ombojoapy hag̃uánte algunos mba’e hesakãvéva opaichagua tape rehe umi ndaipotáiva ohendu oiporavohápe nohendúi hag̃ua. Ha Isaías testígo ombojoapy hetave mba’e gueteri pe marandu rehe ñahenduva’erãme.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Ary guasu Uzías omanóva áñope, che ahecha avei Ñandejára oguapyha peteĩ tenda guasu ári, yvate ha oñembotuicháva; ha ijao puku omyenyhẽ pe tupaópe. Hi’ári oĩ umi serafín; peteĩteĩ oguereko seis pepo; mokõi reheve ojaho’i hova, mokõi reheve ojaho’i ipy, ha mokõi reheve oveve. Ha peteĩ osapukái ambuépe ha he’i: Marangatu, marangatu, marangatu, peẽhẽ Jára de los ejércitos; opa yvy henyhẽ hese iglóriagui. Ha okẽ renda yvyra guasu okyryrýi pe osapukáiva ñe’ẽ rupi, ha pe óga henyhẽ tatatĩgui.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.
Upémarõ che! añehundíma; che niko peteĩ kuimba'e juru ky'áva, ha aikove peteĩ tetã juru ky'áva apytépe; che resa niko ohecha Mburuvicha guasupe, pe Ñandejára ipu'akapáva.
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Upéi peteĩva umi serafín oove che rendápe, oguerekóvo ipope peteĩ tata rendy, pe ojapyhýva’ekue tenazagui altar ári; ha omoĩ che juru ári, ha he’i: Péina, kóva opoko nde rembe’y rehe; ha ne rembiapo vai oñembogue, ha ne angaipa oñemopotĩ.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Upéi ahendu avei Ñandejára ñeʼẽ heʼíva: “Mávapepa amondo hag̃ua, ha mávapa oho ñanderehehápe?” Upérõ haʼe che: “Ápe aime che; chemondo.”
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Ha he’i: Tereho, ha ere ko tavayguápe: Pehendu añetépe, ha ani peikũmby; pema’ẽ añetépe, ha ani pehechakuaa. Embopyrũ hag̃ua ko tavaygua py’a, embopohýi hag̃ua iapysa, ha emo’ã hag̃ua hesakuéra; ani hag̃ua oma’ẽ hikuái hesakuéra rupive, ha ohendu iapysakuéra rupive, ha oikũmby ipy’ápe, ha ojere, ha oñemonguera.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.
Upérõ ahe: Ñandejára, arakaʼe peve? Ha haʼe heʼi: pe távakue opyta peve ñehundi reínte, avave oikovévaʼỹre ipypekuéra, ha umi óga yvypóraʼỹre, ha pe yvy opyta peve ñembyai ha ñehundi etépe; ha Ñandejára omosẽmba peve umi kuimbaʼekuéra mombyry, ha oĩ peve peteĩ jehejarei tuichaite pe tetã mbytépe. Péro gueteri opytáta pype peteĩ décima parte, ha upéva jevyta, ha oñehundíta: peteĩ yvyra teil ha peteĩ robleicha, umi rogue hoʼapa rire opyta guive pypekuéra hembýva; upéicha pe ñemoñare marangatu haʼéta pe hembýva. Isaías 6:1–13.
Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.
Añete, ko pasáhe Isaías-gua iporãiterei ha hechapyrãmbaite umi mba’e maranduhára rehegua pypuku oguerekóvare. Heta ko’ã mba’e apytégui oñemyasãiméma jey jey Habacuc Táva-pe, upévare roñemombykymínte pe pasáhe-gui umi punto omombaretéva ñane ñeconsideración Jesús ñe’ẽ rehe, ha’e ombojoajúvo iñe’ẽ peteĩ ta’ỹi rehe.
In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.
Ojehechauka Isaías ko upe pasáhepe ohechauka hag̃ua peteĩ proféta, ha upévare avei Tupã tavayguakuérape ára pahápe. Iñimportantevéva ñane remiandu hag̃ua g̃uarã, Isaías ohechauka peteĩ tetãygua oikóva angaipápe, ha upéicharõ jepe omba’apóva Tupã iglesiape ryepýpe. Peve Isaías oguereko pe jehechauka Tupã mimbipa rehegua, ndohechakuaái ijehegui hembiangaipa. Ha’e va’ekue Laodiceaygua, ha’e va’ekue ohecha’ỹva.
“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’
«Isaías omombeʼu vai kuri ambuekuéra angaipa; ha koʼág̃a ohecha ijehe voi ojekuaaukaha pe condenación peteĩcha pe haʼe omombeʼu vaʼekue hesekuéra. Haʼe oñekontenta kuri peteĩ ceremonia roʼysã ha tekovéʼỹme iñemombaʼeguasúpe Tupãme. Noikuaái kuri kóva pe visión oñemeʼẽ mboyve chupe Ñandejára rehegua. Mboy michĩeterei koʼág̃a ojehecha iñarandu ha ikatupyrykuéra, omaña jave pe santuario marangatu ha hekoporãite rehe. Mbaʼeichaite peve ndaijayvúi kuri! mbaʼeichaite peve noĩporãi pe tembiapo marangatu hag̃uáicha! Ijehecha ijehe rehe ikatu vaʼerã ojeʼe apóstol Pablo ñeʼẽme: “¡Che mboriahuete che! máva piko chepeʼáta ko ñemano retegui?”»
“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
“Ha py’aguapy katu oñemondo Isaías-pe imba’evai aja. ‘Upémarõ peteĩ serafín oveve che rendápe, ipópe oguerekóvo peteĩ tatá rendy oikovéva, oguenohẽ va’ekue tenaz rupive pe altar ári guive: ha omoĩ che jurúre, ha he’i, Kóina, kóva opoko nde rembe’ýre; ha nde reko vai ojeipe’a, ha nde angaipa oñemopotĩ.’ Isaías 6:6, 7.”
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Pe visión oñeme'ẽva Isaíaspe ohechauka Tupã tavayguakuéra reko ára pahápe. Haʼekuéra oguereko pe jehovasa ohecha hag̃ua jerovia rupive pe tembiapo ojejapóva pe santuario yvagapeguápe. “Ha Tupã templo yvágape ojepeʼa, ha ojehecha itemplope pe ãrka itestaméntogua.” Ojesarekóvo jerovia rupive pe Lugar Santísimape, ha ohechávo Cristo rembiapo pe santuario yvagapeguápe, oikuaa hikuái haʼekuéraha peteĩ tetã juru kyʼaguáva,—peteĩ tetã ijurúgui heta jey osẽ vaʼekue ñeʼẽ rei, ha italéntokuéra ndaikatúi oñemomarangatu ha ojeporu Tupã mborayhupyrã. Iporãite ningo ikatu hag̃uáicha oñembyasyeterei hikuái oñembojojávo ijehegui osẽva kangy ha ndaikatúiva mbaʼeve pe Cristo rekokatu mimbipápe, ipotĩ ha iporãitereíva ndive. Péro haʼekuéra, Isaíasicha, ojapyhýramo pe impresión Ñandejára oipotáva oñemoĩ ikorasõme, oñemomirĩramo iánga Tupã renondépe, oĩ esperánsa chupekuéra g̃uarã. Pe ñeʼẽmeʼẽ guyraʼy rupa oĩ pe tróno ári, ha pe tembiapo ojejapovaʼekue Isaías rehe, ojejapóta avei hesekuéra. Tupã ombohováita umi ñemboʼe osẽva pe korasõ oñemomirĩ vaʼekuégui.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ko tembiaporã guasu ha marangatuete Ñandejára rembiapo rehegua niko ombyaty hag̃ua umi mba’e mono’õmbyréva yvágape g̃uarã pe koty ñongatuhápe; ko yvy niko henyhẽ va’erã Ñandejára mimbipa rehe. Upévare avave ani oñembopy’arag̃ue ohechávo mba’e vai oñemomba’eguasu ha ohendúvo ñe’ẽ osẽva tembiapo ky’águi. Pytũmby pokatu kuéra oñembohysýiramo Ñandejára tavayguakuéra rovái; Satanás ombyatýrõ ita’ýra kuérape pe ñorairõ paha guasurã, ha ipokatu ha’etévo tuicha ha haimete ndaikatúi oñeñandu hag̃ua ipu’aka hag̃ua hese, [upérõ] pe ojehecha porãva Tupã mimbipa rehegua, pe guapyha yvate ha ojegueropu’akáva, oñemoakãrapu’ãva pe ñe’ẽme’ẽ arco reheve, ome’ẽta py’aguapy, jerovia ha py’aguapy.” Review and Herald, December 22, 1896.
The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.
Pe visión “ohechauka Tupã tavayguakuéra rekove reko ára pahápe.” Tupã tavayguakuéra ára pahápe ha’e hína Laodiceaguakuéra.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Ha embohára pe tupaogua Laodicea peguape ehai: Péicha he’i pe Amén, pe testígo jeroviaha ha añetegua, Ñandejára rembiapokue ñepyrũha; Che aikuaa nde rembiapokue, nde ndaha’éi hag̃ua ro’ysã ni haku: aipotaite va’erãmo’ã reiko hag̃ua ro’ysã térã haku. Upévare, nde haku’ỹre sa’i hag̃ua, ha nde ndaha’éi ro’ysã ni haku, romosẽta che jurúgui. Reje’ẽgui: Che niko che rikove, areko heta mba’e, ha ndaikotevẽi mba’eve; ha ndereikuaái ndehaeha pe rejerovia’ỹva, imboriahu, iporiahuverekóva, mboriahu, hesa’ỹ ha opívo. Upévare, romongeta rejogua hag̃ua chehegui óro tata rupive oñemboypyre, ikatu hag̃uáicha nde reiko rico; ha ao morotĩ, nde rehe remonde hag̃ua, ha ani hag̃ua ojehechauka nde opi hag̃ua ñemotĩ; ha emoĩ nde resáre pohã, ikatu hag̃uáicha rehecha.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Umi che ahayhúva-pe, amongue ha akastiga: eñemoĩ hag̃ua haku, upévare, ha eñembyasy nde angaipakuére. Péina ápe, che aime okẽme ha ambotuicha: oĩramo avave ohendúva che ñe'ẽ ha oipe'áva okẽ, aikéta hendápe, ha akarúta hendive, ha ha'e chendive. Pe ogana vaekuépe ame'ẽta oguapy hag̃ua chendive che trónope, che avei agana haguéicha, ha aguapy hag̃ua Che Ru ndive Itrónope.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Pe orekóva apysa, tohendúke mba’épa he’i pe Espíritu umi iglesia-kuérape. Revelación 3:14–22.
“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.
“Pe marandu oñeme’ẽva pe tupão Laodiceayguakuérape ha’e peteĩ ñe’ẽhatã oporomoĩva vaieterei hag̃ua, ha ojehupyty porã Tupã tavayguáre ko ára hag̃uáme.”
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“‘Ha pe ánhel de pe tupão guasu Laodiceaguápe ehai: Péicha he'i pe Amén, pe Testígo jeroviaha ha añetegua, Ñandejára rembiapokue ñepyrũmby; aikuaa nde rembiapokue, nde ndaha'éi ro'ysã ni haku: aipotaite reime hag̃ua ro'ysã térã haku. Upévare, nde raku vevýi ha ndaha'éigui ro'ysã ni haku, romosẽta che juruégui. Nde eregui: Che rico, che mba'eteta, ha ndaikotevẽi mba'eve rehe; ha nde reikuaa'ỹgui nde rejepy'apyeteha, ha poriahurã, ha mboriahu, ha tesa'ỹi, ha opívo.’”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“Ko’ápe Ñandejára ohechauka ñandéve pe marandu umi hembiguáipe, ha’e ohenóiva oñe’ẽ hag̃ua tavayguakuérape ñemoñe’ẽrã, ndaha’éiha peteĩ marandu py’aguapy ha jerovia’ỹre guigua. Ndaha’éi añónte peteĩ mba’e teoría rehegua, síno iporã hag̃ua ojeporu hag̃ua opa mba’épe. Ñandejára retãyguakuéra ojehechauka pe marandúpe Laodiceaguárape oñemoĩ hag̃uáicha peteĩ tekove yvypóra rembipota rupi oguatáva jerovia hag̃ua oĩporãha. Ha’ekuéra oĩ py’aguapýpe, oguerovia hag̃ua ijehekuéra oĩha peteĩ teko yvate pe oñemotenonde espiritualpegua rehe. ‘Nde ere rupi: Che niko ajererekóva heta mba’e, ha hetaite mba’e chembovy’áva areko, ha ndaikotevẽi mba’eve; ha ndereikuaái ndeha’eha ñembyasyete, ha poriahurã, ha mboriahu, ha ára’ẽ’ỹ, ha opívo.’”
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.
“Mbaʼe ñembotavy guasuvéva piko ikatu ou yvypóra akãme ndahaʼéiramo peteĩ jerovia haʼekuéra oĩ porãha, ha añetehápe oĩ vaiete! Pe Marandu Testigo Añeteguágui ojuhu Ñandejára retãygua kuérape peteĩ ñembotavy ñembyasyhápe, upéicharõ jepe, hekojojáva upe ñembotavýpe. Haʼekuéra ndoikuaái icondisión iporãʼỹha eterei Ñandejára renondépe. Umi oñeñeʼẽ hag̃uápe oñembotavy aja ijeheguiete oĩha peteĩ estado espiritual yvatevévape, pe marandu Testigo Añeteguágui ombyaipa ijeguaru hag̃ua pe ñeʼẽhatã ha omondýiva rupive, oikuaaukáva icondisión añeteguáva: ñande resa yvyra, mboriahu, ha jehasa asy rehegua. Pe testimonio, haʼe hag̃uáicha haky ha pohýi, ndaikatúi oĩ jejavy, mbaʼérepa upéva pe Testigo Añeteguáva oñeʼẽva, ha Itestimonio tekotevẽ oĩ porã.”
“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.
“Ijetuʼu umi oikóva ojeroviávo hekópe ha hiʼaranduha hikuái oñandúvo oguerekoha heta mbaʼe arandu espiritualpe, ojapyhy hag̃ua pe marandu heʼíva oñembotavyha hikuái ha oikotevẽha opaichagua grásia espiritual rehe. Pe korasõ noñembosantoivaʼekue ‘mbotavypaite opa mbaʼégui ári, ha tuicha ivai.’ Ojehechauka chéve heta oĩha oñembotavýva ijehegui, oimoʼãvo haʼeha kristiáno porã, ha ndorekói peteĩ jepe tesape Jesús-gui. Ndorekói hikuái peteĩ jeikove oikovéva ijeheguiete pe tekove divínope. Oikotevẽ peteĩ tembiapo pypuku ha atyguasu ñemomirĩ rehegua Tupã renondépe, upe rire añoite oñandu hag̃ua añetehápe mbaʼeichaitépa oikotevẽ peteĩ ñehaʼã mbarete ha tapiaite hag̃ua ohupyty pe Espíritu grásia kuéra hepyetereívape.” Testimonies, volúmen 3, 252, 253.
Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.
Peteĩ jey Isaías oñekonverti rire isituasión laodiceágui, ha’e oñemoĩ ijeheguiete ogueraha hag̃ua ko yvy ape ári pe ñe’ẽmondo paha ñemomarandu rehegua. Pe mbohapyha verso pe kapítulo seis-pe ombojoaju Isaías rembiasakue profétika pe Apocalipsis dieciocho rembiasakue profétikandi, upérõ pe ánhel oguejy ha omyesakã ko yvy iñemimbipa reheve.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Ha opa umi mba’e rire ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy oñesãso hendy hag̃ua iglória reheve. Apocalipsis 18:1.
Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”
Isaías ohechauka Tupã retãygua-kuérape upe ára-pe Apocalipsis dieciocho pegua ángel oguejy jave; ha’e niko ojegueraha rupi pe santuario yvagapeguápe, ohendu umi serafín kuéra oporomoherakuãha: “Marangatu, marangatu, marangatu, Ñandejára de los ejércitos; opa yvy henyhẽ henyhẽ pe heko mimbipágui.” Isaías, Juan ndive Apocalipsis-pe guáicha, ohechauka Tupã retãygua-kuérape omombe’úva pe marandu paha ñemomarandu rehegua. Juan ohenói Tupã retãygua-kuérape “tembyre” ramo, ha Isaías oñe’ẽ hesekuéra “pa’ã” ramo, térã “diezmo” ramo. Pe ñe’ẽ rapo hebreo-pe he’ise “ome’ẽ diezmo.”
The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.
Pe porandu marã “araka’e peve?” Isaías oporandu va’ekue, oñeporandu jey jey Tupã Ñe’ẽme (ha mbyky hag̃uáicha, pe mbohovái pe porandu “araka’e peve?” rehegua ha’e omombe’úva oguahẽmaha pe léi dominikal tetãygua Estados Unidos-pe). Ellen White he’iháicha, upe jave “pe apostasía nacional oguerúta hapykuéri pe ñehundi nacional”, ha Isaías he’iháicha, upérõ “umi táva oñemondóta avave oikovéva’ỹre ipypekuéra, ha umi óga opytáta yvypóra’ỹre, ha pe yvy oñembyaietéta, ha Ñandejára omomombyrýta tapichakuérape mombyry, ha oikóta peteĩ ñemboyke guasu pe yvy mbytépe.” Pe “ñemboyke guasu pe yvy mbytépe” ha’e umi “heta” oñehundíva pe Léy Dominikal-pe, Daniel 11:41 he’iháicha. Ko’ãva hína umi tapicha Isaías 6 ha Mateo 13-pe oñeñe’ẽva hesekuéra, orekóva tesa, ha katu ndohechái, ha orekóva apysa, ha katu nohendúi; ha avei umi Apocalipsis 3-pe oĩva, ombotovéva pe consejo oñeme’ẽva pe tupao Laodicea-pe.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41
Ha'e oike avei pe yvy porãme, ha heta tetã oñehundíta; péro ko'ãva oikóta jejopy'ỹre ipo guýgui: Edom, Moab ha umi tenondegua Amón ra'ykuéra apytégui. Daniel 11:41
Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.
Isaías ohecha peteĩ visión Jesucristo rehegua Isantuariope, Juan ojapo haguéicha Apocalipsis-pe. Isaías orepresenta pe “diezmo” térã décima parte “ojevy” vaʼekue ha “oñembokarútava” peteĩ yvyramáicha. Pe ñeʼẽ hebrea oñembohasáva “oñembokaru” ramo heʼise ojeporundaha tata rupive. Upéicharõ jepe, pe “diezmo” oreko ipype peteĩ “sustancia” pe tata ndojukáiva. Ojekuaauka porã porã ndahaʼéiha upéva rehegua umi nueve décima parte? Pe tata ojehechaukáva oñembokaru hag̃uáicha ha omokanhy hag̃uáicha pe teil ha pe roble, hína pe tata Mensajero del Pacto rehegua ouva pyaʼe Itemplope Malaquías arandukápe.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Péina, che amondo che mensahéro, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ pejhekáva, sapy’aitépe outa itemplópe, pe mensahéro pe ñe’ẽme’ẽgua, peẽ pejeroviáva hese: péina, ha’e outa, he’i Ñandejára ipu’akapáva.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Máva ikatu opyta haʼe ouha ára? ha máva opuʼãta haʼe ojehechauka vove? mbaʼére piko haʼe ojogua peteĩ omopotĩva tata rehe, ha peteĩ ao joheihára jabón rehe: Haʼe oguapýta peteĩ omopotĩva ha ombojoʼajúva plátaicha: ha omopotĩta Leví raʼykuérape, ha ombojoʼajúta chupekuéra óro ha pláticha, ikatu hag̃uáicha haʼekuéra oikuaveʼẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upéikatu Judá ha Jerusalén ofrénda oguerohorymbáta Ñandejárape, yma guaréicha, ha ary ymaite guaréicha. Malaquías 3:1–4.
Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.
Isaías pe décimo, (ha'éva décima) ha'e avei Malaquías “ofrénda tekojoja rehegua”. Malaquías pe ofrénda ha'e Tupã retãyguakuéra, ojehechaukáva “Leví ra'ykuéra” ramo, oñemopotĩva tata rupive ojegueru hag̃ua peteĩ “ofrénda tekojoja rehegua”; ha umi “oñembyai hag̃uáicha” tatápe Isaías testimóniope ha'e pe décimo, térã décima.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Tupã ojerure hag̃uáicha chéve hekoporã rupi, che, peteĩ apohára arandu ramo, amoĩma pe cimiento, ha ambue omopuʼã hiʼári. Péro peteĩteĩ toñatendéke mbaʼéichapa omopuʼã hiʼári. Yvypóra avave ndaikatúi omoĩ ambue cimiento pe oñemoĩmava rangue, ha upéva hína Jesucristo. Ha oĩramo peteĩ omopuʼãva ko cimiento ári óro, pláta, ita hepyeterei, yvyra, kapiʼi, ñuatĩ piru; peteĩteĩ rembiapo ojekuaapáta, pe ára voi ohechaukáta rupi; cháke tatápe ojehechaukáta, ha pe tata ohaʼãngáta peteĩteĩ rembiapo mbaʼeichaguaitépa hína. 1 Corintios 3:10–13.
Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.
Pablo ko’ápe he’i porã opavave kuimba’e rembiapokue ojehechaukataha “tata” rupive. Malaquías-pe, pe tata ohapypa pe ky’a guasu. Isaías-pe, pe “diezmo” ñemopotĩ oiko “araka’e” hikuái oheja jave hoguekue. Umi rogue ha’e ñemimby angaipa, jekuaa hag̃uáicha guasu ha jejapo hag̃ua ñemomba’eguasu rechaukaha, ohechaukaháicha Adán ha Eva.
Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.
Pe “décimo” Isaías rehegua oreko ipype peteĩ mba’e tee ndaikatúiva ojehapypa hag̃ua, ha upe mba’e tee hína pe “ñemoñare marangatu”. Oreko hikuái Cristo ipypekuéra, pe tesarái’ỹ jope’a. Isaías voi hína peteĩ “ñemoñare marangatu”, ha avei pe “décimo” ha’e ohechakuaa hag̃ua. Mokõivéva, pe “ñemoñare marangatu” ha pe “décimo”, ojevy peteĩ tekopy Laodiceagua guive pe tekopy Filadelfiagua gotyo Jesucristo Revelación rupive Isantuariope.
The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.
Pe visión Tupã mimbipáva rehegua omoñe’ẽsyrýva Isaías-pe he’i hag̃uáicha oñehundíma hague, ha’eha peteĩ ava ky’áva ha peteĩ pecadór oikotevẽva perdón rehe, oiko pe santuario yvagapeguápe umi yvyramáta omombo jave hoguekuéra. Pe ñe’ẽ “omombo” he’ise “ombojei”, térã “oity” peteĩ yvyramáta. Ko’ápe ojehechauka Laodicea ñemosẽ. Peteĩ “diezháva” térã hembýva ohasáta pe ñemopotĩ “tata” rupive oguerúva Malaquías Ñe’ẽmondo Atyguasupegua, upéicha rupi umi hembiapo yvypóra rehegua ojehapýta espíritu rupive, ha upéicha opytáta añoite “pe mba’e opytáva” ndaikatúiva ojehapy, ha’éva pe “Ñemoñare Marangatu”. Umi ndoikuaaséiva ohendu hag̃ua oñemombo hag̃uáicha hogue omanóva ha isekávaicha, térã oñenohẽta Ñandejára jurúgui.
Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.
Jesús ha’e pe Ñemoñare Marangatu, ha peteĩ ñemoñare oguereko opaite ADN tekotevẽva ojapo hag̃ua pe ka’avo tuichakue. Ñandejára Ñe’ẽ ha’e peteĩ ñemoñare, ha upévare pe ñe’ẽmbyrã peteĩ mba’ére oñeñe’ẽva Ñandejára Ñe’ẽme oguereko opaite marandu tekotevẽva ogueru hag̃ua upe mba’e tuichakue peve jeroviápe oĩvape, oñentende porãramo.
Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.
Isaías capítulo seis omombeʼu peteĩ tavayguakuéra ndohendumoʼãiha pe ára ha tiempo-pe tekotevẽetereihápe rehendu hag̃ua, ikatu hag̃uáicha rehovasa pe marandu Revelación Jesucristo rehegua rehe. Umi tavayguakuéra Jesús oñeʼẽ hague rehe haʼe vaʼekue Tupã retã ojeporavo vaʼekue, haʼekuéra niko Imena vaʼekue, haʼekuéra vaʼekue Iñeʼẽmeʼẽgua tavayguakuéra, haʼekuéra vaʼekue Israel yma guare.
Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.
Israel yma guarã térã pe Israel peteĩha ohechauka hag̃ua Israel ko aragua térã pe Israel pahápe. Tupã retã yvypóra kuéra ára pahápe ha’e umi Adventista del Séptimo Día, Hembiporavopyre, Hembireko, Itáva ñemoñe’ẽmegua—Israel ko aragua. Isaías rembiasakue mombe’upy, oñembojoajúvo Cristo rembiasakue ndive, ome’ẽ mokõi testígo omoañetéva hag̃ua, ko yvy ape ári ára pahápe pe Adventismo del Séptimo Día oĩtaha peteĩ “teko” okañývape ha ndaikatumo’ãivéimava oñesalva hag̃ua, ojehechaukáva pe marandu Laodiceaguápe.
They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.
Ndaha’éi añetehápe ndojesalvakuaáiva, síno añónte ndojesalvakuaái hikuái ipoguýpe pe condición laodicense orekóvape, Isaías oĩhaguéicha hembiasa mboyve ha umi judío Cristo rembiasakuepeguáicha.
One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.
Peteĩ umi mba’e peteĩ Laodiceaygua oĩva’erã “ohendu” hag̃ua ha’e pe Ñemitỹhára ñe’ẽnga. Oĩva’erã “ohendu” upévape Ñandejára Ñe’ẽha peteĩha “ta’ỹi”, peteĩ ta’ỹi marangatu. Upeva “jehendu” vove, oñemoĩ peteĩ pyenda oñepyrũva omyesakã hag̃ua pe marandu ñemiguáva Apocalípsis pegua, pe marandu ojejaho’íva peteĩ kuaapy pypukúpe: Jesús ha’eha pe Alfa ha Omega, pe Tenondegua ha pe Pahagua, pe Ñepyrũmby ha pe Paha. Oñentende hag̃ua pe ojoajuha pe paháre pe ñepyrũ ndive, oike avei ñantende hag̃ua Jesús ha’eha pe Ñe’ẽ, ha Ha’e hína pe Ta’ỹi.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Iñepyrũmbýpe oĩ va'ekue pe Ñe'ẽ, ha pe Ñe'ẽ oĩ va'ekue Tupã ndive, ha pe Ñe'ẽ ha'e va'ekue Tupã. Kóva oĩ va'ekue iñepyrũmbýpe Tupã ndive. Opa mba'e ojejapo hese rupive; ha hese'ỹ ndajajapói va'ekue mba'eve peteĩva jepe ojejapo va'ekue apytégui. Ipype oĩ va'ekue tekove; ha pe tekove ha'e va'ekue kuimba'ekuéra resape. Ha pe resape omimbi pytũmbýpe; ha pytũmby ndoikuaái chupe. Juan 1:1–5.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.
Koʼág̃a Abraham-pe ha iñemoñareme oñemeʼẽ vaʼekue umi promésa. Heʼi ndahaʼéi: Ha ne ñemoñarépekuéra, heta rehegua ramo; síno peteĩ rehegua ramo: Ha ne ñemoñarépe, ha upéva hína Cristo. Gálatas 3:16.
To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.
Oñeikũmby hag̃ua pe joaju oĩva pe paha ha ñepyrũ mbytépe tekotevẽ ojekuaa pe “mbojojaha peteĩha ñeñemombeʼu rehegua”. Ko mbojojaha peteĩha ñeñemombeʼu rehegua ohechauka peteĩ mbaʼe ñepyrũha haʼeha pe ñeʼẽmondo iñimportantevéva hese, upépe oĩgui pe tembiasakue tuichakue, Ñandejára Ñeʼẽ rupi haʼe peteĩ taʼỹi. Pe ñeʼẽmondo paha haʼe pe mokõiha iñimportánteva ko sentido-pe, pórke upépe oñembojoaju opaite pe tembiasakue apopyre, ha ndopytái mbaʼeve oñemohuʼãʼỹre. Péro umi ñeʼẽmondo mbytegua peteĩ mbaʼe rehegua omeʼẽ mbarete ha hesakã pe tembiasakuépe, ha upévare pe mbyte tuicha tekotevẽháicha avei pe ñepyrũ térã pe paha.
There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.
Oĩ heta mba’eve gueteri oñeñe’ẽ hag̃ua ko tema rehe, ha katu jajevyvo pe pasáhe oĩvape Mateo capítulo trece-pe ikatu ñañamindu’u Jesús omombe’u hague mokõi aty tapicha rehe, umi ohendúva térã ndohendúiva. Ha’e ohechauka hetave peteĩ tape ndohendu hag̃ua, ha upéi he’i peteĩ jehovasa umi ohendúva ári.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.
Ha ovyʼa pene resa peẽ resa, ohecha rupi; ha pene apysa, ohendu rupi. Añetehápe haʼe peẽme, heta maranduhára ha kuimbaʼe hekojojáva ohechase hague umi mbaʼe peẽ pehecháva, ha ndohechái; ha ohenduse hague umi mbaʼe peẽ pehendúva, ha nohendúi. Pehendúke, upévare, ñemitỹhára ñeʼẽjoja. Mateo 13:16–18.
Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:
Profétikamente, ko “jehovasa” ha’e upévare pe jehovasaete peteĩchaguaite Revelación 1:3-peguáicha:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Ojehovasáva pe omoñe'ẽva, ha umi ohendúva ko profesía ñe'ẽ, ha oñangarekóva umi mba'e ojehaívare ipype; pe ára hi’aguĩgui.
Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.
Jesús ñe’ẽ Mateo mokõipaapyha-pe Isaías seis rehegua, oñembojoajúvo Ellen White jehaipyrekuéra ndive, omboaje oĩha mba’e ojehecháva ha oñehendúva ko mundo paha gotyo, tuichaite hag̃uáicha heta kuimba’e hekojojáva ha proféta kuéra oipotaiterei oikove upe ára pukukue-pe, marandu paha ñemomarandu rehegua oñembojurúta jave, ha upérõ tapichakuéra “ohecháta” ha “ohendúta” umíva.
John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.
Juánpe oñemomarandu vaʼekue tomoñemboty hag̃ua upe heʼíva “Pokõi Arapupu” kapítulo diez-pe, ha kapítulo mokõipa mokõi-pe oñemeʼẽ ko ñeʼẽ: “Ani remboty ko kuatiañeʼẽ maranduhára ñeʼẽnguéra profecía rehegua: hiʼag̃uíma hag̃ua ára.” Pe versíkulo oúva upe rire ohechauka yvypóra tiempo de gracia paha. Oñembotýta mboyve pe tiempo de gracia, oĩ peteĩ ñeʼẽ oñemeʼẽva hag̃ua oñeipeʼa hag̃ua pe ñemboty “Pokõi Arapupu” rehegua, ha upéva hína pe pasáhe añoite Apocalipsis kuatiápe oñembotýva upe jave. “Pokõi Arapupu” rehegua, oñemomarandu ñandéve ohechaukahaha Adventismo ñepyrũ ha ipaha.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Pe tesakã poravopyre oñeme’ẽva’ekue Juánpe ha oñemombe’úva umi siete truéno rupive, ha’e va’ekue peteĩ ñemyesakã umi mba’e oikótava guive peteĩha ha mokõiha ánhel marandu guýpe....”
“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.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ko’ã siete arapupurúi he’i rire iñe’ẽnguéra, Juan-pe oñeme’ẽ pe mandamiento, Daniel-pe guáicha pe líbro michĩ rehegua: ‘Emboty umi mba’e he’íva’ekue umi siete arapupurúi.’ Ko’ãva oñe’ẽ umi mba’e oikótava rehe, ojehechaukátava hikuái hi’árape.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.
Umi Poapy Rendy katu ohechauka umi mba’e oikóva pe oñepyrũha Adventismo-pe, pe tembiasápe pe marandu peteĩha ha mokõiha ánhel rehegua, ary 1798 guive pe 22 jasypa 1844 peve; ha upe jehaipýpe voi, ojehechaukáva yma, ñañemomarandu umi Poapy Rendy rehe “oñe’ẽha umi mba’e oikótavare, ojekuaaukátava hekópe ha ijatyhápe.” Pe tembiasakue ñepyrũrã Adventismo rehegua ohechauka pe ipahápeguáva Adventismo rehegua; Jesucristo, ha’éva Alfa ha Omega, omoĩ hag̃ua Isignatúra opaite Adventismo rembiasakue ári, pórke upéva peteĩ tembiasakue marangatúichaite vaekue, yma Israel ymaguare rembiasakue-icha.
According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.
Jesús he’i hag̃ua Mateo 13-pe ko’ã mba’e ha’e umi proféta ohechase va’ekue, ha umi temimbo’e ojehovasa haguéicha oikuaa rupi. Umi temimbo’e orrepresenta Ñandejára retãygua umi ára pahápe ko yvy arigua, ojehovasáva mba’érepa ohecha ha ohendu. Pe ha’ekuéra ohecha ha ohendu va’ekue ha’e Jesucristo Revelación marandu, upéva avei ojehechauka umi Siete Truenos marandu rupive, umi orrepresentáva mokõivéva historia Millerita ha umi cien cuarenta y cuatro mil rembiasakue.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Maymáva 1840 guive 1844 peve oñeme'ẽ va'ekue opaite marandu oñembohysýi mbareteháicha ko'ág̃a, heta tapicha ningo operde ma hag̃ua moõpa oĩ. Umi marandu ohova'erã opaite iglésia-kuérape.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he'i: ‘Ojehovasáva pende resa, ohecha rupi; ha pende apysa, ohendu rupi. Añetehápe ha'e peẽme heta maranduhára ha kuimba'e hekojojáva ohechaseterei hague umi mba'e peẽ pehecháva, ha ndohechái; ha ohenduseterei umi mba'e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ojehovasáva umi resa ohecháva'ekue umi mba'e ojehecháva'ekue 1843 ha 1844-pe.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pe marandu oñeme’ẽma. Ha ndaiporiva’erã ñembotapykue pe marandu jepejey hag̃ua, pórke umi ára rechaukaha oñekumplíma hína; pe tembiapo paha ojejapova’erã. Peteĩ tembiapo tuicha ojejapóta sapy’aitépe. Koʼẽrõitéma oñeme’ẽta peteĩ marandu Tupã poravopyre rupive, ha okakuaáta oñemoambuévo peteĩ sapukái hatãme. Upérõ Daniel oñembo’ytáta ilótepe, ome’ẽ hag̃ua itestimonio.” Manuscript Releases, volume 21, 437.
Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”
Ellen White ohechauka pe tembiasakue Cristo ohechakuaáva tekohasáramo umi kuimba’e hekojojáva ohechasetereíva, ha’eha umi Millerita rembiasakue 1840 guive 1844 peve, ha upéi he’i peteĩ “marandu pya’etéma oñemeʼẽtaha Tupã poravopyre rupive, ha upéva okakuaata peteĩ sapukái hatãme.” Pe “sapukái hatã” ohechauka pe ñemomarandu paha pe mbohapyha ánhel rehegua, ha upe marandu oñeme’ẽ vove, ombojeýta Adventismo ñepyrũmby rembiasakue. Pe marandu ñemomarandu paha ha’e umi “marandu” “ohótava opaite iglésiakuérape,” ha opaite “marandu oñeme’ẽva’ekue 1840–1844 guive oñembareteva’erã koʼág̃a.”
The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Pe Alfa ha Omega ohechauka pe paha ñepyrũme. Ellen White he’i vaekue “umi marandu oñembohasava’erã opaite iglésiape,” ha Jesús he’i Juan-pe: “Che hína Alfa ha Omega, peteĩha ha pahague: ha pe rehecháva, ehaíke peteĩ kuatiañe’ẽme, ha emondo umi pokõi iglésia oĩva Ásiape; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe.”
The messages of 1840 through 1844 are part of what is to be sent to the churches.
Pe 1840 guive 1844 pevegua marandu kuéra oike mba’éva apytépe oñemondova’erã umi iglésia-kuérape.