The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Pe marandu Jesucristo Revelación rehegua ojeipe’áva oike ipype pe ñe’ẽ hebreo oñembohasáva “añetegua” ramo jehechakuaa, ha upéva, ambue mba’e apytépe, ohechauka Cristo reko Alpha ha Omega ramo. Peteĩ mba’e ñepyrũ ohechaukáva upe mba’e paha omyasãi opaite Biblia rupi, ha Cristo reko ojehechauka Bibliape, ha’e niko Ñe’ẽ. Alpha ha Omega hína pe elemento Cristo rekopegua ha’e voi ojekuaaukáva, tekotevẽ hag̃uáicha jehechaukarã ha’eha Tupã.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Isaías, kapítulo cuarenta, omarka ñepyrũ peteĩ tembiasakue maranduhára rehegua osẽva’ekue ha oseguíva pe lívro Isaías paha peve, kapítulo sesenta y seis peve. Oñepyrũ ohechauka hag̃ua mávapa pe Consolador oñemondóva, Cristo oprometeva’ekue umi disípulo-pe orekóta hag̃ua py’a guapy Ijeho-gui; ha upéicharõ jepe, pe Consolador ouha ojuhukuaa henyhẽmbaitépe, opa maranduhára ñe’ẽ ojapoháicha, umi ára pahápe. Isaías ha Jesús oikuaaukágui pe Consolador oguahẽha, upéva ohechauka pe ñembyasy guasu oikova’ekue pe aty guata rehegua cien cuarenta y cuatro mil rehe, oikova’ekue 18 jasypokõi ary 2020-pe.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Upéicharõ jepe, che ha'e peẽme añetegua; iporãve pene rehehápe che aha hag̃ua: che ndahái ramo, Pe Consolador ndoumo’ãi pene rendápe; che aha ramo katu, amondóta chupe pene rendápe. Ha ha’e ou vove, ohechaukáta ko yvy ape arýpe oĩha angaipa, tekojoja ha juicio rehegua. Juan 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Umi ñe’ẽ “angaipa, tekojoja ha huísio” ha’e umi mba’e Consolador oipurútava “omyatyrõ hag̃ua” ko yvy arigua. Pe ñe’ẽ oñembohasáva “omyatyrõ” ramo, oguereko avei pe he’iséva ogueroviauka. Umi mbohapy tembiaporã “angaipa, tekojoja ha huísio” ohechauka pe ñe’ẽ hebreo oñembohasáva “añetegua” ramo. Upéva oñemoheñói kuri pe alfabeto hebreo pegua peteĩha, pahapyha ha ipahaguéva letra guive, ha upe ñe’ẽ ohechauka Kreadór opa mba’e rehegua ha’eha peteĩha ha ipaháva, pe Alfa ha Omega. Oguahẽ vove pe Consolador umi cien cuarenta y cuatro mil oñembotavývape, ha’e ogueroviaukáta chupekuéra, ha upéi ko yvy ariguápe, Tupã ha’eha pe Alfa ha Omega.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
“Pembopy’aporã, pembopy’aporã che retãme, he’i pendejára. Peñe’ẽ porã Jerusalén-pe, ha pesapukái chupe, peje hag̃ua chupe ipu’akapa hague iñorãirõ, ojeheja reiha hembiapo vaikue; Ñandejára po guive niko ohupyty mokõi jey opa iñangaipa rehe.” “Peteĩ osapukáiva ñe’ẽ desiértope: Pembosako’i Ñandejára rape, pembyko porã ñu rupi tape guasu ñandejára peguarã. Opa yvyuguy oñemopu’ãta, ha opa yvyty ha cerro oñemomichĩta; pe ikarẽva oñemyatyrõta hag̃ua ijojaha’ỹre, ha umi tape vai oñembojovake hag̃ua ijyvy porãme. Upéi ojehechaukáta Ñandejára mimbipa, ha opa tekove ohecháta oñondivepa; Ñandejára juru voi niko upéicha he’i.” Isaías 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Ko pasáhe ohechauka pe tembiapo pe mensahéro Elías paha rehegua, ojehechaukava’ekue William Miller rupive; ha’e katu ojehechaukava’ekue Juan el Bautista rupive, ha upéva avei Elías rupive, ha Malaquías ohechauka va’ekue chupe pe mensahéro ombosako’íva tape pe mensahéro pe pacto reheguápe g̃uarã. Pe movimiento paha Elías reheguápe, Ñandejára omondóramo pe Consolador omombarete hag̃ua umi oñembotavy va’ekuépe ha oha’arõvape Ñandejárape peteĩ are oñeha’arõ aja, upéramo “ojehechaukáta Ñandejára mimbipa, ha opa to’o ohecháta oñondive.” Pe “mimbipa” Ñandejára rehegua ha’e Ikarakter, ha pe Apocalipsis Jesucristo rehegua ha’e peteĩ jepe’a pe elemento Ikarakter rehegua ojehechaukáva Alfa ha Omega ramo. Umi peteĩha po versíkulo jeike rire, pe “ñe’ẽ osapukáiva pe desiértope” oporandu Tupãme: “Mba’épa asapukáita?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Pe ñe’ẽ he’i: Esapukái. Ha ha’e he’i: Mba’épa asapukáita? Opa yvypóra niko kapi’i, ha opa iporãiteha niko ñu potyicha: pe kapi’i ipirupa, pe poty oguepa; Tupã Ñandejára pytu oipeju hag̃ua hese: añetehápe, tavayguakuéra niko kapi’i. Pe kapi’i ipirupa, pe poty oguepa; ha katu ñande Jára ñe’ẽ opytáta opa ára g̃uarã. Isaías 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Pe marandu Cristo rekokatu rehegua, ojehechaukáva Alfa ha Omega ramo, oñemoĩ Islam simbología ryepýpe. Ezequiel treinta y siete-pe, yvyty guasu kangue omanóva rehegua oñembyaty raẽ, ha upéi oñemoingove jeývo marandu profético umi irundy yvytu rehegua rupive.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochy ramo ojeporekaséva osẽ hag̃ua isãsogui ha oñani hag̃ua opa ko yvy ape ári, oguerahávo ñehundi ha ñemano tape rehe.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Japytátapa pe yvy opave’ỹva rendáre voi? ¿Japytátapa ñande py’a’ỹ, ro’ysã ha omanóvaicha? ¡Aikóta guare ore tupãópe Tupã Espíritu ha pytu oñembojupe Itavayguakuérape, ikatu hag̃uáicha opu’ã ipy rehe ha oikove! Tekotevẽ jahecha tape ipy’ĩha, ha okẽ hasyha hag̃ua jeike. Ha ñañembohasávo pe okẽ hasýva rupi, ipe’apy ndorekói límite.” Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Kavaju pochy ojehecha va’ekue profecía bíblicape ha’e Islam. Pe kavaju pochy ojejoko hína ani hag̃ua ojapo hembiapo ñehundi rehegua, ojehechaukaháicha pe irundy yvytu ojejokóramo irundy ánhel rupi Apocalipsis siete-pe. Ha’ekuéra ojejoko pe cien cuarenta y cuatro mil oñesella peve.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ha upe mba’e rire ahecha irundy ánhel oĩva yvy irundy kórape, ojoko hag̃ua yvy irundy yvytu, ani hag̃ua yvytu oipeju yvýpe, ni para rehe, ni peteĩ yvyramáta rehe. Ha ahecha ambue ánhel osẽva kuarahyresẽ gotyo guive, oguerekóva Tupã oikovéva sellorã; ha osapukái hatãme umi irundy ánhelpe, umi oñeme’ẽva’ekuépe ombyai hag̃ua yvy ha para, he’ívo: Ani pembyai yvy, ni para, ni umi yvyramáta, topa peve ñamoĩ sellorã ñande Tupã rembiguái kuéra rovakuápe. Apocalipsis 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Umi irundy yvytu ojokóva, ohechauka oñembotoveha Islam pe tupaópe oñemoĩmba peve Tupã retãygua kuéra rehegua sello. Islam ojehechauka Apocalipsis-pe umi mbohapy pahápe umi siete trompeta apytégui, ha avei umi mbohapy ñembyasýramo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ha ama’ẽ, ha ahendu peteĩ ánhel ovevéva yvága mbyte rupi, he’íva hatã hag̃uáicha: ¡Ajehupyty, ajehupyty, ajehupyty umi yvy ári oikóvape, umi mbohapy ánhel turu ñe’ẽ ambuekuéra rehehápe, umi gueteri omonandíta! Apocalipsis 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Oñemoñepyrũ rire umi mbohapy trompéta ñembyasy rehegua, Juan ohechauka Islam rekokatuete kapítulo porundy-pe. Versíkulo irundy kapítulo porundy-pe oñeme’ẽ peteĩ tembiapoukapy Islam-pe, ha upéva oñekumpli vaʼekue Abubekr rembiasápe, pe mburuvicha peteĩha Mohammed rire.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Ha oñemandáva chupekuéra ani hag̃ua ombyaí yvy kapi’i, ni mba’e hovy oimeraẽva, ni yvyramáta; ha katu umi kuimba’e añoite ndorekóiva Tupã séllo ijykére. Apocalipsis 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
Uriah Smith ombojoaju Abubekr rembiapojoaju irundyha jey rehe.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“Mohammed omano rire, oikese hag̃ua ipuesto ha mandope Abubekr, A.D. 632-pe, ha, mbeguekatúpe omopyenda porã rire ijehegui mburuvicha hag̃ua ha iguvernópe, omondo peteĩ kuatiañe’ẽ peteĩchaite opa ñemoñe’ẽrã árabe reko’yvakuérape, upéva apytégui ko’ãva hína peteĩ pehẽngue:
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Peñorã Ñandejára ñorairõnguéra, pende rekove guive peñemombarete kuimba’éicha, ani pejere pende atykupe gotyo; hákatu ani pende pu’aka oñemongy’a kuñanguéra ha mitãnguéra ruguy rehe. Ani pemokañy pindo’ykuéra, térã pehapypa avatiñotỹ; ani peity yvyramáta hi’a vaekue, ni peñembyai mymbakuérare, ndaha’éiramo umi pejuka hag̃ua pe’u haguã. Ha pejapóramo peteĩ ñe’ẽme’ẽ térã peteĩ joaju, peñembyatypa hese, ha peime pende ñe’ẽre. Ha peho aja, pejuhúta algunos tapicha religioso oikóva oñembo’yke hag̃ua monasteriokuérape, ha omoĩva ijehe hag̃ua oservi Ñandejárape upeicha; peheja chupekuéra, ha ani pejuka chupekuéra ni pembyai imonasteriokuéra. Ha pejuhúta ambueichagua tapicha oĩva Satanás sinagógape, umi akãperõva; pejeasegura peikytĩ hag̃ua chupekuéra akãngue, ha ani peheja peteĩve toñesalva peve ombojehe’a Mohammed-peguaicha térã opaga hag̃ua tribúto.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith osegui ohechauka mokõi aty kuimba’épe, ojekuaa va’erãva umi ñorairõhára islámico Abubekr omondova’ekue ogueru hag̃ua ñorairõ Róma rehe. Peteĩ aty ha’e he’i monje católico-kuéraha, omomba’éva’ekue domingope; ha pe ambue aty katu umi omomba’éva séptimo árape. Islam ndovaléi va’ekue oataka hag̃ua umi kuarahy mombyryhára añónte. Iñimportantevéva ñane ñeha’ãme guarã ha’e kuimba’e, taha’e domingo rayhuhára térã sábado rayhuhára, ojehechauka simbólicamente kapi’i, mba’e hovyũ ha yvyráicha. Umi irundy yvytu capítulo siete-pe ojejoko va’ekue ani hag̃ua opyta pe kapi’i ári pe umi sábado rayhuhára oñemboty hag̃ua.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
Pe mensahéro pe movimiento umi cien cuarenta y cuatro mil rehegua oporandu Tupãme: “¿Mba’épa asapukái va’erã?” Oje’e chupe imensáhe va’erãha pe Tupã Ñe’ẽ opyta hag̃ua hatã opa ára guarã, ha upe mensáhe oñemoĩ va’erã pe yvytu oipejáva kapi’íre ryepýpe. Oñembou vove pe Consolador umi cien cuarenta y cuatro mil-pe, umi oñembotavy va’ekue peteĩ predicción islam rehegua ndojeporúivare, ha upéi ohechakuaa hikuái oĩha hikuái pe tiempo de demora-pe pe parábola de las diez vírgenes rehegua, upérõ pe Consolador oikuaauka chupekuéra pe mensáhe ha’ekuéra oikuaaukátavaha, ha’éva pe mensáhe Islam rembiapo rehegua profecía bíblica-pe. Pe Consolador oguahẽvo, pe historia del tiempo de demora-pe, ojapo chupekuéra opyta hag̃ua.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Ha he'i chéve: Ta'ýra yvypóra, eñembo'y nde py ári, ha añe'ẽta ndéve. Ha pe Espíritu oike chepype ha'e oñe'ẽvo chéve, ha chemoĩ che py ári, ha ahendu pe oñe'ẽvape chéve. Ezequiel 2:1, 2.
They stand when they are resurrected.
Oñembo’y hikuái oikove jevy vove.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Ha umi tavayguakuéra, ñemoñarekuéra, ñe’ẽnguéra ha tetãnguéragui ohecháta hikuái ijete omanóva mbohapy ára ha mbyte pukukue, ha ndohejamo’ãi ijete omanóva oñeñotỹ hag̃ua ityvýpe. Ha umi oikóva yvy ári ovy’áta hese kuéra, ovy’a guasúta ha omondo jopói ojupe; ko’ã mokõi maranduhára pórke ombohasa asy umi oikóvape yvy ári. Ha mbohapy ára ha mbyte rire, pe espíritu tekove rehegua oúva Tupãgui oike ipypekuéra, ha opu’ã hi’ári; ha peteĩ kyhyje tuicha oguejy umi ohechávape chupekuéra ári. Apocalipsis 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Mokõi tape ñañembo’y hag̃ua, ha upéi ñemopu’ã hag̃ua yvate techaukaha ramo, oñerrepresenta avei Ezequiel rupive kapítulo treinta y siete-pe. Ezequiel rembiapo peteĩha ogueru oñondive umi hete pehẽngue umi kangue piru omanóva rehegua, oĩva ñembyasy ñuíme. Ezequiel rembiapo mokõiha katu, ha’e pe marandu umi irundy yvytu rehegua, ha’éva pe marandu ñemokyre’ỹ rehegua, ha’éva pe marandu Islam rehegua.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Ha he’i chéve: Ta’yra yvypóra, ikatúpa ko’ã kangue oikove jey? Ha che ambohovái: Ñandejára Tupã, nde reikuaa. Upéi he’i jey chéve: Eprofetisa ko’ã kangue ári, ha ere chupekuéra: Peẽ kangue piru, pehendúke Ñandejára ñe’ẽ. Péicha he’i Ñandejára Tupã ko’ã kanguepe: Péina ápe, che amoinge pende pype pytu, ha peikovéta. Ha amoĩta pende ári tendón, ha amoingo yvypóra ro’o pende ári, ha apysóta pende rehe pire, ha amoĩta pende pype pytu, ha peikovéta; ha peikuaáta che ha’eha Ñandejára. Upévare che aprofetisa hembipota he’iháicha; ha aprofetisárõ guare, oikókuri peteĩ tyapu, ha péina ápe, peteĩ ryryi, ha umi kangue oñembyaty, káda kangue iñirũngue ndive. Ha che ama’ẽrõ guare, péina ápe, umi tendón ha ro’o okakuaa hi’ári, ha pire ojao hag̃ua yvate guive; hákatu ndaipóri gueteri pytu ipypekuéra. Upérõ he’i chéve: Eprofetisa yvytúpe, eprofetisa, ta’yra yvypóra, ha ere yvytúpe: Péicha he’i Ñandejára Tupã; Eju irundy yvytu guive, nde pytu, ha eipeju ko’ã ojukapývare, oikove hag̃ua. Upévare che aprofetisa ha’e he’i haguéicha chéve, ha pytu oike ipypekuéra, ha oikove, ha opu’ã hi’ári ipy rehe, peteĩ ehérsito tuichaitereíva. Ezequiel 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
Isaías pehẽnguépe, ñande ko’ág̃a jajepy’amongeta hína hese, oñepyrũvo pe Consolador og̃uahẽ, ha’ekuéra oñembo’y ipy ári; upéi oñemopu’ã yvyty yvate ári peteĩ techaukaháramo ha omoherakuã umi “marandu porã”, ha’éva pe ama paha, mbohapyha ánhel marandu.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Nde, nde regueraha marandu porã, eupi yvyty yvate ári; nde, Jerusalén, regueraha marandu porã, emopu’ã nde ñe’ẽ mbarete reheve; emopu’ã, ani rekyhyje; ere Judá tavakuérape: ¡Pema’ẽ pendejárare! Péina, Ñandejára Tupã ou po mbarete reheve, ha ijyva oguerekóta ipoguýpe; péina, hepyme’ẽ ogueru hendive, ha hembiapo oho henondépe. Ha’e omongarúta ifléta peteĩ ovecha rerekuaháraicha; ijyva reheve ombyatýta umi ovecha ra’y, ha ogueraháta ijyva ári hi’ápe, ha ogueraháta mbeguekatu umi imembýva. Máva piko ra’e opesa ykuéra ipo pyapýpe, ha omedi yvága ipo kuã pukukue reheve, ha omoinge yvy ku’i peteĩ mba’yru’ípe, ha opesa umi yvytykuéra balánsape, ha umi cerrokuéra pukuha’ãme? Máva piko ombohape Ñandejára Espíritu, térã máva, ha’e imohendahára ramo, ombo’e chupe? Máva ndive piko ojapo ñomongeta, ha máva ombo’e chupe, ha omyesakã chupe tekojoja rape, ha ombo’e chupe arandu, ha ohechauka chupe kuaapy rape? Péina, umi tetãnguéra ha’e peteĩ ysakã y peteĩ baldepeguáicha, ha ojehecha balánsa ku’i michĩetéicha; péina, umi ypa’ũnguéra ha’e ogueraha hag̃uáicha peteĩ mba’e michĩetereíva. Líbano ndaikatúi ohupy hag̃ua tata, ha hymbakuéra noĩporãi hag̃ua peteĩ mymbajuka hag̃uáicha. Opa tetã oĩ hag̃ua henondépe mba’eve’ỹicha; chupe g̃uarã ojehecha imbovyve hag̃ua mba’evegui, ha tekorei. Isaías 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Umi osẽ vaʼekue iguatykuéragui oñemopuʼã yvate peteĩ techaukaháramo, térã Isaías omombeʼuháicha, oñegueraha chupekuéra “yvyty yvatépe.” Pe yvyty yvate haʼe pe techaukaha, ha ohechauka umi ohaʼarõ vaʼekuépe Ñandejárape, pe are ohaʼarõha jave oñepyrũva pe peteĩha ñembyasy guasu 18 jasypokõi 2020-pe.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Mil okañýta peteĩnte ñe'ẽatãgui; po ñe'ẽatãgui peẽ okañýta: peẽ pejejuhúta pejeheja hag̃uáicha peteĩ techaukaha ramo yvyty ru'ã ári, ha peteĩ poyvi ramo peteĩ cerro ári. Upévare Ñandejára oha'arõta pene poriahuvereko hag̃uáicha, ha upévare oñemomba'eguasúta pene poriahuvereko hag̃uáicha: Ñandejára niko peteĩ Tekojoja Jára; ojehovasáva opa umi hese oha'arõva. Isaías 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
Apocalipsis capítulo once-pe, pe pendón ojegueraha yvágape.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Ha hikuái peteĩ ñe'ẽ hatã guasu yvágagui he'íva chupekuéra: Peju hag̃ua ko'ápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Ha upe aravópe voi oiko peteĩ yvyryrýi guasu, ha táva pehẽngue pahápe oity; ha upe yvyryrýipe omanókuri tapicha kuéra siete mil; ha umi hembýva kyhyjeterei hikuái, ha ome'ẽ hag̃ua mborayhu Tupã yvágape guápe. Apocalipsis 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
Apocalipsis 11 ohechauka mokõi testígo oñehupiha yvágape, pe aravoitépe pe yvyryrýi ndive. Pe yvyryrýi, ojejapóva’ekue pe Revolución Francesa rupi yma guare tembiasápe, ha’e peteĩ ta’ãnga omombe’úva Estados Unidos ñemoĩmbýry pe léi arapokõindy rehegua jave. Upévare pe poyvi oñehupi pe léi arapokõindy rehegua jave, ha upéi pe poyvi omombe’u “marandu porã” opaite yvy ape ári.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Peẽ opaite yvy ape ári peikóva, ha peẽ opaite ko yvy ári peikóva, pehecha, yvytykuéra ári ojupi ramo peteĩ poyvi; ha ombopu ramo peteĩ turu, pehendu. Isaías 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Pe bandéra ogueraháta umi “marandu porã” oñembopu jave pe “trompéta”. Pe marandu pahaite pe trompéta rehegua Apocalipsis-pe ha’e pe séptimo trompéta, ha’éva pe mbohapyha ñembyasy guasu, ha’éva Islam. Isaías, Juan ha Ezequiel opavave oñe’ẽ hína umi ára paha rehe, ha araka’eve ndojoavyi peteĩ ojuehegui.
The seal of God is placed upon God’s people at the Sunday law.
Tupã sello oñemoĩ Tupã retãygua ári pe léi domingo rehegua jave.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Avave peteĩva ñande apytégui araka’eve ndojapomo’ãi pe Tupã sello oñemoĩ hag̃ua hese, ñane rekokue rehe oĩramo jepe peteĩ mba’e vai térã ky’a michĩmíva. Ñande pópe oĩ ñamyatyrõ hag̃ua umi jejavy ñane rekokuépe, ñamopotĩ hag̃ua pe ánga róga marangatu opaichagua ky’agui. Upéicharõ pe ama pahápegua ho’áta ñande ári, pe ama ypykue ho’a haguéicha umi temimbo’e ári Pentecostés Árape....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Mbaʼépa pejapo, che pehẽnguekuéra, pe tembiapo guasu ñembosakoʼipe rehegua ryepýpe? Umi oñembojoajúva ko yvy arandúre ohupyty hína ko yvygua peteĩ forma, ha oñembosakoʼi hína mymba ñarõ rechaukaha hag̃ua. Umi ndogueroviáiva ijehe, umi oñemomichĩva Tupã renondépe ha omopotĩva iñeʼãngakuéra añetegua rendápe iñeʼẽrendu rupive, koʼãva ohupyty hína yvágagui pe forma ha oñembosakoʼi hína Tupã sellorã hag̃ua hova renondépe. Ára pe tembiapoukapy osẽ vove ha pe techaukaha oñemboguapy vove, ikarakterkuéra opytáta potĩ ha mbaʼeveichavéramoʼã kyʼaʼỹre opa ára g̃uarã.” Testimonies, volumen 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Jepe pe decreto oñemoĩva pe léi domingo guápe, umi ohupytýva pe sello tekotevẽ orekóma peteĩ carácter oñembosako’íva pe sellorã, pe léi domingo mboyve, pe léi domingo niko hína pe “crisis” opavave “crisis” Ñandejára Ñe’ẽme ohechaukáva tenonderã. Ha’e hína pe “crisis”, térã pe “sapy’a hatã”, pyhare mbyte pe parábola umi diez virgen rehegua.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Ojehechauka tekove peteĩ apañuãime. Ára pytũ mbyte jave oñehenduka ramo pe ñe'ẽ hatã ha kyre'ỹva: ‘Pema'ẽ, pe novio ou; pesẽ pejotopa hag̃ua hese,’ umi kuñataĩ oke va'ekue opáy ipytu'ũgui, ha ojehecha mávapa oñembosako'i ra'e upe mba'erã. Mokõive aty ojuhu chupekuéra oha'arõ'ỹ hag̃uáicha, ha katu peteĩ oñembosako'íma pe tekotevẽ pya'erã hag̃uarã, ha ambue katu ojejuhu oñembosako'i'ỹre. Ojehechauka tekove umi circunstancia rupive. Umi apañuãi pya'e ohechauka pe carácter añetéva. Oimeraẽ mba'e vai sapy'aitépe ha noñeha'arõiva, ñemano térã ñembyasýgui jepe, peteĩ mba'asy térã jejopy vai oñeha'arõ'ỹva, peteĩ mba'e omoĩva pe ánga ombohovái hag̃ua omoirũ hag̃uáicha omanóva ndive, ohechaukáta mba'éichapa añetehápe pe tekove hyepýpe. Ojehechaukáta oĩpa térã nahániripa jerovia añetéva Tupã Ñe'ẽ ñe'ẽme'ẽnguéra rehe. Ojehechaukáta avei pe ánga ojokopyhýpa gracia rupive, oĩpa asýte pe aséite pe mba'yrúpe pe lámpara ndive.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Ára jehasa’ỹijáva oguahẽ maymávape. Mba’éicha ñañemoakãrapu’ãva Tupã ñehesa’ỹijo ha ñaneprove hag̃ua guýpe? ¿Piko ñande lámpara ogue? térã ¿ñande roguerekove gueteri hendýva? ¿Ñaimépa ñasẽ hag̃uáicha opaichagua tekotevẽ pya’épe ñanejoaju rupi Hendive, pe henyhẽva grásia ha añeteguáre? Umi po kuñataĩ arandu ndaikatúi ombohasa ikatupyry térã heko umi po kuñataĩ vyrovévape. Tekokatu oñemoheñói vaerã ñande rehe peteĩteĩramo.” Review and Herald, 17 de octubre de 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Kuñataĩ arandu oikotevẽ kuri pe aséite rehe, oñehendu mboyve pe sapukái, pórke oguahẽ vove pe pyharepyte apañuái guasu, aréma ojegueru hag̃ua pe aséite.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“Oĩ peteĩ espíritu jejopy eterei rehegua, ñorairõ ha tuguy ñehẽ rehegua, ha upe espíritu okakuaavéta pe ára pahaite peve. Pya’e peve Tupã tavaygua oñesegella vove ijekupekuérare,—ndaha’éi mba’eveichagua sello térã marca ojehechakuaáva, síno peteĩ ñemopyenda añeteguápe, arandukuaa ha espíritu rupive, ikatu hag̃uáicha ndaikatúi oñemongu’e,—upe vove voi Tupã tavaygua oñesegella ha oñembosako’i rire pe ñemongu’e hag̃ua, upéva ou. Añetehápe, oñepyrũma voi; Tupã juicio-kuéra oĩma ko yvy ári ko’ág̃a, ome’ẽ hag̃ua ñandéve marandu ñeporã, ikatu hag̃uáicha jaikuaa mba’épa oúta.” Manuscript Releases, volúmen 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Tupã sello ha’e peteĩ ñemopyenda añeteguápe, arandupy ha espirituálpe mokõivéva. Pe sello ndaikatúi ojehecha, ha katu pe poyvi ojehecháta, ha’e hag̃uére upe tape peteĩnte ikatúva rupive oñemomarandu ko yvy arigua. Upévare, oĩ peteĩ ára pe sello ndaikatúiha ojehecha, ha upéi ou pe léi domingo rehegua, upépe pe sello ojehechava’erã.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santo rembiapo niko hína oikuaaukávo ko múndope angaipa, tekojoja ha juicio. Ko mundo ikatu oñeñemongeta hag̃uánte ohechávo umi ogueroviáva pe añetegua oñemboykéva pe añeteguáre rupive, oiko hag̃ua yvate ha marangatu principio kuéra rehe, ohechaukávo peteĩ sentido yvate ha oñemomba’évape, pe línea ombojoavýva umi oñongatúva Tupã mandamiento kuéra, ha umi ombohasáva umíva ipy guýpe. Pe Espíritu santificación ohechauka porã pe joavy oĩva umi oguerekóva Tupã sello apytépe, ha umi oñongatúva peteĩ pytu’u ára japu. Pe prueba og̃uahẽ vove, ojehechaukáta hesakã porã hag̃ua mba’épa pe mymba marca. Upéva hína domingo jepe. Umi, pe añetegua ohendúma rire, oseguíva gueteri ohechávo ko ára marangatúramo, ogueraha pe kuimba’e angaipa firma, pe opensáva omoambue hag̃ua ára ha léi kuéra.” Bible Training School, December 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Pe séllo ojeguerekóva vaerã ojehupyty hag̃ua pe léi domingo mboyve ha’e pe Cristo rekove ha teko tee tuichakue oñembotuichapaiteva, ha upéva ndojehechái, ángel-kuéra añoite rupive. Pe séllo ojehecháva pe léi domingo jave ha’e umi oñangarekóva pe sábado séptimo árape, pórke upéva hína pe séllo térã techaukaha Tupã tavayguakuéra rehegua.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Nde avei eñe’ẽ Israel ra’ykuérape, ere hag̃ua: Añetehápe peẽ peñongatuva’erã che ára pytu’u marangatu kuéra; ha’e niko peteĩ techaukaha che ha pende apytépe pende ñemoñarekuéra pukukue javeve; peikuaa hag̃uáicha cheha’eha Ñandejára pene-momarandúva. Éxodo 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Oñemboty hag̃ua sello umi cien cuarenta y cuatro mil rehe oñepyrũ vaʼekue 18 jasypokõi ary 2020-pe, ha oĩvaʼerã oñembopaite pe léi domingo mboyve.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Peẽ opa yvy arigua ha umi oikóva ko yvy ári, pehecha hag̃ua, ha’e omopu’ãvo peteĩ poyvi yvytykuéra ári; ha ombopúvo peteĩ turu, pehendúke. Isaías 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Umi siete trueno ko’ág̃a oñemboja’óva ohechauka porã pe tembiasakue cien cuarenta y cuatro mil rehegua ha’eha tembiapo oñemomarandúva peteĩ marandu oñemoĩva mbohapyha jehasa asy ñembopúpe ñane’ẽva trompeta ñe’ẽmondo ryepýpe. Islam remimbopúra maranduhápe Biblia-pe ha’e upe oñembopúva pe poyvi oñemopu’ãva pe yvykua guive.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Umi irundy tape oporomoĩ hag̃ua opaite línea de reforma-pe, ombojoajúva umi irundy tape oporomoĩ reheve pe tembiasakue 1840 guive 1844 peve, omoĩ porã káda peteĩva umi irundy paso peteĩteĩva káda línea de reforma-gua oguerekoha tapiaite pe tema peteĩchagua. Pe peteĩha tape oporomoĩ pe tembiasakuépe umi cien cuarenta y cuatro mil rehegua, ojehechauka vaʼekue 1840 guive 1844 peve rupive, haʼe vaʼekue pe marandu ñemombarete 11 jasyporundy 2001-pe. Upéva pe tape oporomoĩ haʼe vaʼekue Islam. Pe mokõiha tape oporomoĩ pe tembiasakue paralela-pe umi cien cuarenta y cuatro mil rehegua haʼe vaʼekue pe ñembyasy guasu 18 jasypokõi 2020-pe. Upéva pe tape oporomoĩ haʼe vaʼekue peteĩ maranduʼypy Islam rehegua oñembyaívaʼekue ára jeporu rupive. Pe mbohapyha tape oporomoĩ, ohechaukáva pe Midnight Cry, haʼe peteĩ jejopy porã pe maranduʼypy Islam rehegua osẽ vai vaʼekuépe. Pe jejopy porã ohechauka pe ára jeporu ñemboyke. Pe irundyha tape oporomoĩ haʼe pe léi domingo, upépe pe poyvi oñemopuʼãva ombopu pe trompeta sietehápe, ha upéva pe mbohapyha ñembyasýva, ha upéva hína Islam.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
Isaías, capítulo cuarenta, omombe’u pe punto de partida umi veintiséis capítulo oúvape g̃uarã. Pe punto de partida oñemoĩ Apocalipsis, capítulo once-pe, ára umi mokõi proféta ombohasa asy vaʼekue tapichakuérape ojehechauka jeyhápe hekove. Pe Consolador omopuʼã jey ha omoĩ chupekuéra oñemboʼy hag̃ua, ha upéi ojegueraha yvágape. Isaías ohechauka pe mensajero Elíaspe haʼeha pe ñeʼẽ osapukáiva desiértope. Upérõ pe mensajero oporandu mbaʼépa devérõ oiko imensáhe, ha oñembohovái chupe, simbolismo profétiko rupive, pe mensáhe Islam rehegua haʼeha peteĩ trompéta ñehenói ñemongyhyjéva pe estandárte oñemoherakuãva. Upéicharõ jepe, pe única tape ikatúva Islam oñepresenta hag̃ua peteĩ trompéta ñehenói ñemongyhyjévaramo ára pahápe, haʼe hína oñeikuaa porãramo Islam yma guaréva. Islam ñepyrũ, umi Millerita oikũmby haguéicha, ha ojehechauka porãite haguéicha umi mokõi kuatia marangatu Habacuc rehegua ári, tekotevẽ ojeporu ojeikuaa hag̃ua Islam pe mbohapyha ñembyasýpe.
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Che aime Espíritu-pe, Ñandejára ára-pe, ha ahendu che rapykuéri peteĩ ñeʼẽ hatã guasu, trompétaicha. Apocalipsis 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
Juan ohendu peteĩ turu ñeʼẽ ipykue gotyo Apocalipsis-pe, ha Juan ohechauka umi cien cuarenta y cuatro mil-pe, ohendúva peteĩ ñeʼẽ yma guaréva. Pe ñeʼẽ Juan rapykue gotyogua, kóva heʼiséva peteĩ turu pu yma guaréva, haʼe hína pe kuaapy pionero rehegua, umi turuha haʼehague Tupã juício kuéra domingo ñemombaʼe rehe. Umi irundy turu peteĩha ogueru hag̃ua juicio Roma pagana ári, ombohovái hag̃ua pe ley peteĩha domingo rehegua omoneĩ vaʼekue Constantino áño 321-pe. Pe turu poha ha poteĩha, haʼéva pe peteĩha ha mokõiha ñembyasyrõ, ohechauka Tupã juício kuéra Roma papal ári, haʼe avei omoĩ rire peteĩ ley domingo rehegua Concilio de Orleans-pe áño 538-pe. Pe mbohapyha ñembyasyrõ Islam rehegua oguahẽ vove ojejapo jave pe ley domingo rehegua Tetã peteĩ reko Amérikape. Upérõ pe poyvi oñemopuʼã, ha ojekuaa porã Islam rembiaporã maranduhára rehegua, oñemopyendáva pe iñepyrũmby rembiaporã rehe.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
Pe marandu oikuaaukáva pe poyvi ikatu hag̃uinte oñemopyenda pe marandu oñemoĩ jave Alpha ha Omega contexto-pe. Ko ñe’ẽñepyrũ rire Isaías kapítulo cuarenta-pe, pe jehechauka bíblica imbaretevéva ha iporãitevéva Tupã rehe Alpha ha Omega ramo oñemoĩ hag̃ua heta kapítulo ojoapykuéri rupi. Umi kapítulo hína pe Isaías ohechaukáva pe Apocalipsis Jesucristo rehegua, upéva “Tupã ome’ẽva’ekue” Jesús-pe, “ohechauka hag̃ua hembiguáikuérape umi mba’e pya’e hag̃uáicha oiko va’erã; ha omondo ha oikuaauka hag̃ua iñángel rupive hembiguái Juan-pe,” ha’e ohai va’ekue “peteĩ kuatiañe’ẽme, ha” omondo “umi siete iglésia-pe.”
We will consider the following chapters of Isaiah in the next article.
Rohesa’ỹijóta Isaías rembiapokue umi kapítulo oúvape pe artículo oúvape.
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.
Ojehovasa pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñangarekóva umi mbaʼe ipype ojehaíva rehe; pe ára hi’aguĩ. Apocalipsis 1:3.