In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Isaías cuarenta-pe umi diecisiete peteĩha versículope, umi cien cuarenta y cuatro mil oñemohenda proféticamente mbohapy ára ha mbyte paha gotyo, upépe opyta kuri omano ramo umi tape rupi, aja ko yvy tuichakue ovy’a. Mayma proféta ojoaju peteĩme hag̃ua ambue ndive, ha umi mba’e oikótava proféticamente ohechaukáva akóinte oñemohenda porã ambue proféta ndive, Tupã ndaha’éigui ñembotavy térã jepy’apajeréi apohare.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ha umi proféta kuéra espíritu oĩ proféta kuéra poguýpe. Ñandejára ndaha’éi ñembotavy ha sarambi apoha, síno py’a guapy rehegua, opaite umi tupãygua aty rupi, 1 Corintios 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Pe Consolador, Jesús opromete vaekue omondotaha Hae oĩ’ỹ aja, oñemoĩ kuri umi ñe’ẽ peteĩhaitepe, pe versíkulo peteĩhaitepe, umi mokõipa poteĩ capítulo omohendáva Isaías ñe’ẽ marandu profético paha. “Pembopy’a guasu, pembopy’a guasu che retãme, he’i pende Jára.” Pe mbo’eha peteĩhaite ñe’ẽ ñemombe’úre omomba’e guasu ko añetegua: umi mokõipa poteĩ capítulo oúva rire oikuaava’erã oñentende hag̃ua pe ñembotýpe ha pe ñehupyty pahaitepe, he’iséva pe Consolador ou hag̃ua.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Ha che ajerure pe Túvape, ha ha’e ome'ẽta peẽme ambue Pytyvõhára, opyta hag̃ua penendive opa ára guarã.... Pe Pytyvõhára katu, Espíritu Santo, pe Túva omboútava che rérape, ha’e penembo’éta opa mba’e, ha pene mandu’áta opa mba’ére, opa mba’e ha’e va’ekue peẽme. Juan 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Pyhare mbytegua guahẽha henyhẽva pyharepyte pegua, historia Millerita pegua, ojejey jey umi cien cuarenta y cuatro mil rembiasakuepe.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Oĩ peteĩ yvy oĩva tekoñañáme, ñembotavýpe ha jejavykuepýpe, pe omanohaguã pytũmbyete ryepýpe,—oke, oke. Mávapa oñandu ipype angu’a ndahasýi hag̃ua omombáy chupekuéra? Mba’e ñe’ẽpa ikatu oguahẽ hendápekuéra? Che apytu’ũ rerahauka va’ekue tenonderã gotyo, upe señal oñeme’ẽta vove. ‘Péina, pe Novio ou; pesẽ pejotopa hag̃ua hese.’ Há katu oĩta oĩ vaʼekue ombotapykuéva ojuhu hag̃ua pe aséite omyenyhẽ jey hag̃ua ilámpa-kuéra, ha ipaharépe oikuaáta pe tekotee, ojehechaukáva pe aséite rupive, ndaikatuiha oñembohasa ambuépe.” Review and Herald, 11 de febrero de 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
Pe porandu ojejapo: “mbaʼe ñeʼẽpa ikatu” “ombopáy” umi “okéva”pe? Pe “ñeʼẽ” omombáyva chupekuéra Isaías aranduka capítulo cuarentápe, haʼe pe “ñeʼẽ” “osapukáiva” pe “desiérto”pe.
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. . .. Isaiah 40:2, 3.
Peñe’ẽ porã Jerusalén-pe, ha pehenói chupe, he’ívo iñorairõ opa hague, hembiapo vai oñeperdona hague; Ñandejára po guive oguereko haguére mokõi jey opa iñangaipakuére. Pe “ñe’ẽ” upe “osapukáiva” desiértope.... Isaías 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Pe grito pyhare mbytegua marandu ha’e avei ama pahague marandu.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Peimoĩ hína pe Ñandejára jeju oúta hag̃ua mombyryeterei. Ahecha pe ama paha ou hague [pya’eterei pe] pyhare mbyte sapukáiicha, ha diez jey tuichavéva pokatu reheve.” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Peteĩ umi heta símbolo ojejuhúva Ñandejára Ñe’ẽme, ohechaukáva ama ypykue riregua marandu, ha’e pe símbolo ojekuaáva ñe’ẽ térã ñe’ẽjoaju mokõivejevy rupive. Pe ñe’ẽ térã ñe’ẽjoaju mokõivejevy ha’e peteĩ símbolo Pyhare Mbyte Sapy’a guasu rehegua, térã ama ypykue riregua marandu rehegua ára pahápe. Pe simbolismo oĩva pe mokõivejevy “peñembopy’aguapy, peñembopy’aguapy” rehe, omoĩ Isaías kapítulo cuarenta ñepyrũ pe are oñeha’arõhápe, upe jave pe marandu ojehechaukáva Pyhare Mbyte Sapy’a guasu ramo pe ñe’ẽnga umi diez virgen reheguape oñekuaava’erã ha upéi oñemoherakuãva’erã. Upe jave Cristo ombou Consolador-pe omombáy hag̃ua umi virgen okevape, ojehechaukáva proféticamente okeha ramo, ha peteĩteĩ pasaje proféticope, omano hag̃uáicha okeha ramo. Isaías cuarenta versículo peteĩha oĩ proféticamente mbohapy ára mbyte ha mbyte riregua símbolo ‘rire’ pe jejavy py’aro 18 jasypokõi 2020-gua, upépe niko oñemondo Consolador omombáy hag̃ua umi okevape. Mbohapy ára mbyte ha mbyte ha’e peteĩ símbolo desiérto rehegua, ha upépe pe “ñe’ẽ” oñepyrũ “osapukái.”
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Apocalípsis kapítulo once, Ezequiel kapítulo treinta y siete, Mateo kapítulo veinticinco, pe historia umi Millerita-kuéra rehegua (oñondive umi señal de camino peteĩchagua historia Millerita-peguágui ojehúva opaite movimiento de reforma-pe), oñembojoaju ohechauka hag̃ua peteĩ “proceso específico” oñemombáy haguã umi vírgen okeva’ekuépe. Pe proceso oñepyrũ umi vírgen oke jave pe decepción-pe. Pe período pe tiempo de tardanza rehegua, oñepyrũva’ekue pe decepción guive, ipahápe ojekuaa pe tiempo de tardanza ramo. Pe pahague pe tiempo de tardanza-pe ha’e pe mensaje del Clamor de Medianoche ñemoheñói. Pe mensaje oñemopyenda rire, upéi oñemomarandu oñemombe’u meme peve oguahẽ ijyvatevévape, pe juicio.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Pe mensahéro ojehechaukáva “ñe’ẽ” ramo Isaías-pe, oporandu mba’épa pe marandu oñemomaranduva’erãva. Oñeñe’ẽ chupe ñe’ẽ simbólico-pe oikuave’ẽ hag̃ua Islam marandu. Pe marandu profético Islam rehegua ndaikatúi oñemboja’o pe arapokõindy potapýpeguára léi oúta hag̃uágui, pórke Islam ha’e peteĩ mbarete turu rehegua, ha pe Apocalipsis-pegua siete turu ohechauka Tupã juicio umi mbarete omoĩva arapokõindy potapýpeguára léi ári. Umi mbarete ha’érõ guare Roma pagana ary 321-pe, peteĩ dragón símbolo; Roma papal ary 538-pe, peteĩ mymba símbolo; ha pe arapokõindy potapýpeguára léi oúmbotáva Estados Unidos-pe, peteĩ proféta japu símbolo.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
Pe “ñe’ẽ” osapukáiva desiértope omombe’úva mba’épa va’erãha marandu, oĩ kuri joaju hag̃uáicha upe ñe’ẽme’ẽ ndive: Tupã Ñe’ẽ araka’eve ndojejavyiha. Upe “ñe’ẽme’ẽ ha jerovia” Tupã Ñe’ẽ ndojejavyiha rehegua ojejuhu peteĩ jekuaa maranduhára peteĩchaguaitepe, upéva Habacuc capítulo mokõi, versíkulo mbohapy-pe oñembo’e háicha: “ipahápe oñe’ẽta, ha ndijapumo’ãi; jepe ipuku hag̃uáicha, eha’arõ chupe; añetehápe ou porãta, ndopytareimo’ãi.” Islam marandu araka’eve ndojejavyimo’ãi; añetehápe ou porãta. Isaías capítulo cuarenta versíkulo paha oñe’ẽ umi oha’arõvape upe visión Habacuc-pe guápe.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Ha umi oha’arõva Ñandejára rehe ombopyahúta imbarete; ovevéta hikuái pepo reheve taguato guasuicha; odiparáta ha ndikane’õmo’ãi; ha oguatáta ha nopytu’umo’ãi. Isaías 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
Pe “tembiasa kañymby” umi siete trueno rehegua, koʼág̃a ojehecharamovéva, ohechauka mbohapy marca de camino oñepyrũva ha opa hag̃uáva peteĩ desengaño reheve. Upe tembiasa simbólico-pe, oĩ mbohapy marca de camino, mokõi periodo de tiempo rupive oñembojaʼóva. Peteĩ desengaño oñepyrũ hag̃ua pe tiempo de demora. Pe tiempo de demora ogueraha pe mensaje oñemyatyrõvape ha pe predicción del Clamor de Medianoche-pe. Pe mensaje del Clamor de Medianoche oñepyrũ peteĩ periodo oñemomaranduhápe upe mensaje del Clamor de Medianoche, ha upéva ogueraha peteĩ mokõiha desengañope, ojehechaukáva juicio ramo. Umi mbohapy paso, mokõi periodo de tiempo rupive oñembojaʼóva, ohechauka pe Alfa ha Omega, ojejapóva ñeʼẽ hebrea “añeteguápe”.
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Ezequiel mokõipa ha irundy, Ezequiel avei ohechauka pe “ñe’ẽ” Isaías irundypa-pe guaréva. Pe ñe’ẽ Isaías irundy-pa-pe oporandu: “Mba’épa asapukáita?” Upéi pe “ñe’ẽ” Ezequiel mokõipa ha irundy, versíkulo siete-pe, “omaranduraka’e” ha’e “ojeporavó haguéicha chupe.”
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. Ezekiel 37:7, 8.
Upévare, che amombeʼu hag̃ua marandu profético ajejokuáiháicha; ha che amombeʼu aja, oĩ peteĩ tyapu, ha péina, peteĩ ryrýi; ha umi kangue oñembyaty, peteĩteĩ ikanguére. Ha amaʼẽvo, péina, umi tendón ha soʼo osẽ hiʼári, ha pire omoʼã yvate guive; ha katu ndipóri pytu ipypekuéra. Ezequiel 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Ezequiel marandu hepy ypy omoñembyaty kangue ha so’o, ha katu gueteri ndorekói tekove. “Upévare”, Ezequiel “omarandu oje’évaicha chupe” mokõiha jey. Pe mokõiha marandu omoingove jevy umi tete. Ko’ã mokõi marandu ojehechauka Adán jejapo rupive.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Ha Ñandejára Tupã ojapo yvypórape yvy ku’ígui, ha opytu’u ipytuhẽ hikuái pe tekove pytu; ha upéi yvypóra oiko ánga oikovéva ramo. Génesis 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
Mokõi etapa rupive ikatu hag̃uáicha umi kanguekue omanóva ha ipirukáva oikove jey, oñemombe’u raẽ Adán jejapope; upéicha oñemomba’eguasu hag̃ua Tupã Ñe’ẽ maranduhára ha’eha avei Ipu’akapavẽ poromoheñóiva. Tupã raẽ “omoheñói” Adánpe, ha Ezequiel ñe’ẽmarandu peteĩha ombyaty jeýkuri umi kanguekue ha tete kuéra; upéi Tupã “opytu’u ipyapýpe tekove pytu”, ha yvypóra oiko “ánga oikovévaramo”.
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Ezequiel mokõiha profesía oñembohape vaʼekue “yvytu peve”, ndahaʼéi kanguekuéra peve, oñehaʼãgui chupe “heʼi hag̃ua yvytúpe”: “Eju irundy yvytúgui, nde pytu, ha epytu koʼã ojejukáva ári, oikove hag̃ua.” Ezequiel mokõiha profesía, omoingovéva umi tete omanóva peteĩ ehérsito mbarete guasu ramo, oñembohape vaʼekue ndahaʼéi umi tete omanóva rehe, síno yvytu rehe. Kóva haʼe vaʼekue peteĩ mandato yvytúpe opytu hag̃ua umi tete ári. Peteĩha jevy ñeʼẽ “pytu” oñemombeʼu Tupã Ñeʼẽme haʼe Adán jejapo, ha upépe oñemyesakã “tekove pytu” ramo; ha upe omoingovéva umi tete omanóvape, ou umi irundy yvytúgui.
“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 oñongatu umi irundy yvytu, ojehechaukáva peteĩ kavaju pochy ohekáva osẽ hag̃ua sãgui ha pya’e hag̃ua opa yvy ape ári, ogueraha hag̃ua ñehundi ha mano hapére.
“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.” Manuscript Releases, volume 20, 217.
“¿Japytáta piko ñakepe ñande reime hag̃ua peteĩva pe apýraite pe mundo opave’ỹvape? ¿Japytáta piko ñane akãratĩ’ỹ ha ro’ysã ha omanóvaicha? ¡Aikéta mba’éichapa ore ikatuva’erã ore tupaópe Ñandejára Espíritu ha pytu oipejáva Itavayguáre, ikatu hag̃uáicha oñembo’y hikuái ipy rehe ha oikove!” Manuscript Releases, volume 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Koʼápe mokõi porandu oĩ: ñakepa, ha ñamanómapa?…mokõi ñeʼẽ peteĩchagua pe condición profética rehegua. Pe marandu umi irundy yvytu rehegua, umi ánhel kuéra ojoko hína vaʼekue, haʼe pe marandu omoingéva Tupã pytu umi omanóva rehe ha ojapóva chupekuéra opuʼã hag̃ua ha oikove. Pe marandu umi irundy yvytu rehegua haʼe pe marandu kavaju pochy Islam rehegua. Pe marandu umi irundy yvytu rehegua Apocalipsis kuatiápe, haʼe pe sellado marandu. Pe sellado marandu Apocalipsis 7:1–3-pegua haʼe pe marandu ohechakuaáva umi irundy yvytu ojokopyreha, Tupã rembigua kuéra 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 rire ko'ã mba'e, ahecha irundy ánhel oĩva ñande yvy irundy kónepe, ojokóva yvy irundy yvytu, ani hag̃ua pe yvytu oipeju yvy ári, térã yguasu ári, térã mba'eveichagua yvyramáta ári. Ha ahecha ambue ánhel ojupíva kuarahyresẽ gotyo guive, oguerekóva Tupã oikovéva sãmbyhyha; ha osapukái hatã irundy ánhelpe, umi oñeme'ẽ va'ekuépe ombyaí hag̃ua yvy ha yguasu, he'ívo, Pembyai'ỹti yvy, ni yguasu, ni yvyramáta, peve torosella hag̃ua ñande Ruete rembiguái kuéra ijykére. Apocalipsis 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
Ezequiel ñe’ẽmarandu mokõiha oñembohape vaʼekue yvytu gotyo, ha tekove pe yvytu omeʼẽvaʼekue umi tetepe ou vaʼekue irundy yvytu ñe’ẽmarandu guive. Umi versíkulo poapy guive pa peve, Ezequiel mokõipaapy peteĩme, umi ñeʼẽ ojehecháva “yvytu” térã “pytu” ramo haʼe peteĩcha pe ñe’ẽ hebreo opaite hendápe. Tupã opytuʼu vaʼekue Adán rehe tekove pytu, ha Ezequiel-pe tekove pytu haʼe pe ñe’ẽmarandu oñemohuʼã hag̃ua umi cien cuarenta y cuatro mil, ouva irundy yvytu guive. Upéva ñe’ẽmarandu ogueru Tupã puʼaka omoheñóiva umi tetepe, oñembyaty vaʼekuépe ñemano ñuíme, pe ñe’ẽmarandu peteĩha rupive. Pe irundy yvytu ñe’ẽmarandu haʼe pe Islam rehegua oguerúva juicio Estados Unidos ári pe léi domingo rehe. Haʼe pe Pyhare Mbyte Sapyʼa Hatã ñe’ẽmarandu.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Pe siete aratiri rembiasakue oñemíva oñepyrũ peteĩ ñembyasy guasu reheve, ha upéva omoñepyrũ pe are oha’arõva ára. Apocalipsis once-pe, mokõi proféta ojejuka ramo guare 18 jasypokõi ary 2020-pe, oñepyrũ pe are oha’arõva ára. Ezequiel oĩva’ekue umi omanóva apytépe, Ñandejára oporandu ramo guare Ezequiel-pe umi mokõi testígo omanóva oĩva tape mbytépe ikatúpa oikove jey.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Pe Ñandejára po oĩ che ári, ha che reraha Ñandejára Espíritu rupive, ha che moĩ pe ñu pypukúpe, henyhẽva kanguekuégui. Ha ojapo chéve ahasa hag̃ua ijerére; ha, péina ápe, heta-iterei hikuái pe ñu ojehechaukahápe; ha, péina, isecoeterei hikuái. Ha Haʼe he’i chéve: Yvypóra raʼy, ikatúpa koʼã kangue oikove jey? Ha che ambohovái: Ñandejára Jára, nde reikuaa. Ezequiel 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Pe versíkulo siete-pe, Ezequiel ome’ẽvo pe peteĩha mokõi profesía apytégui, pe marandu he’i kuri sencillamente: “Peẽ kãngue piru, pehendu Ñandejára ñe’ẽ.” Juan, pe Apocalipsis-pe, ohai: “ojevy’a umi ohendúva ko kuatiañe’ẽ profesía ñe’ẽnguéra.” Ezequiel ohechauka umi kãngue piru omanóva ojehovasáva, ha’éva umi ohendúva Ezequiel mandamiento ohendu hag̃ua Ñandejára Ñe’ẽ, ha Iñe’ẽ ha’e Añetegua. Ezequiel kapítulo mokoĩhápe oñemombe’u umi ohendúva Tupã ñe’ẽ rekovekue.
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 ha’e he’i chéve: Ta’yra yvypóra, eñembo’y nde py ári, ha che añe’ẽta ndéve. Ha pe espíritu oike chepype ha’e oñe’ẽ jave chéve, ha chemopu’ã che py ári, ikatu hag̃uáicha ahendu pe oñe’ẽvape chéve. Ezequiel 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Apocalipsis kapítulo once-pe, umi tete omanóva ohendu jave Ñandejára Ñe'ẽ, Pe Consolador oike ipypekuéra ha ha'ekuéra opu'ã ipy rehe. Pe Consolador voi hína omopu'ãva chupekuéra ipy rehe.
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 11:11.
Ha mbohapy ára ha mbyte rire, oike hesekuéra Ñandejáragui pe Espíritu de vida, ha opu'ã hikuái hi'ári; ha tuicha kyhyje ou umi ohechávape hese. Apocalipsis 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Umi omanóva ñembo’y ha’e paso peteĩha, peteĩ proceso mokõi paso oguenohẽva chupekuéra ikuáva guive oiko hag̃ua pende ra’ãnga oñemopu’ãva pe juicio Léi Domingo-pe. Oñembo’y vove capítulo once-pe, “kyhyje guasu” ou umi ohechávare chupekuéra.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Haʼe ohasáta peve ijyváre hekorosãhápe kyhyjégui, ha iprínsipekue okyhyjéta poyvirãgui, he’i Ñandejára, tata orekóva Siónpe, ha tatakuápe Jerusalénpe. Isaías 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Pe ñe’ẽmondo Pyharepyte Sapy’a guasu rehegua, pe tembiasakue Millerita-pe, ha’e va’ekue pe mokõiha angel ñe’ẽmondo pehẽngue mokõiha. Pe mokõiha angel ñe’ẽmondo oguenohẽ peteĩ jepe’a umi Millerita apytégui umi tupãokuéragui upe ramo ojehechakuaa va’ekue Babilonia rajykuéra ramo, ha umi jerovia hag̃ua ojeruréva ohenóikuri osẽ hag̃ua ha oñembo’y hag̃ua umi Millerita ndive. Peteĩ “tetã aty” jeroviapýva oñemoheñói va’ekue upe ñe’ẽmondo rupive, ha upéi pe mokõiha tembiapo ha’e va’ekue pe ñe’ẽmondo Pyharepyte Sapy’a guasu rehegua, ombojoajúva ha omoĩva pokatu pe mokõiha ñe’ẽmondópe. Upérõ umi Millerita oiko peteĩ ehérsito mbarete ramo ogueraháva pe ñe’ẽmondo peteĩ y guasu osyry asývaicha pe tetã pukukue rehe. Upe tape mokõi jepytaso rehegua ha’e umi mokõi ñe’ẽ Revelación dieciocho-pe, ha ha’e pe tembiapo peteĩchaitéva pe jeikove jey umi kangue piru omanóvagui Ezequiel-pe, umi ojejuka va’ekue pe kállepe Revelación once-pe.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“Yvágakuéra oñemondo oipytyvõ hag̃ua pe ánhel mbarete yvágagui ouvape, ha ahendu ñeʼẽnguéra haʼetéva osunu hag̃uáicha opa hendáguio: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peikévo ijapytépe pehupyty hendive hembiapo vaikue, ha ani hag̃uáicha pehupyty avei iñembyahýi hag̃ua guasu; pórke iñangaipakuéra og̃uahẽ yvágape, ha Tupã imanduʼa heko vaikuére. Ko marandu haʼete chéve peteĩ mbojoapy pe marandu mbohapyha rehegua, ha oñembojoaju hese, oiko haguéicha pe sapyʼa pyhare mbytegua sapukái oñembojoajúkuri pe mokõiha ánhel marandu rehe 1844-pe.” Spiritual Gifts, volume 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
Pe peteĩha tape rechaukaha umi siete trueno rembiasakue kañymbypegua rehegua, ha’e pe ñembyasy guasu omoñepyrũva pe tiempo de demora. Pe tiempo de demora ha’e peteĩ ára pukukue ojehechaukáva mbohapy ára mbyte ha peteĩ ára mbyte ramo, ha upéva ha’e peteĩ símbolo desierto rehegua. Opa vove umi cuarenta ary ojere asy hague desierto-pe, Josué ogueraha peteĩ ehérsito mbarete pe Yvy Ñeme’ẽmbyrépe. Opa vove umi mbohapy ára mbyte ha peteĩ ára mbyte, Ezequiel oñegueraha pe ñemano ñu-me, ha oñemanda chupe omanda hag̃ua umi tete omanóva-pe “ohendu hag̃ua Ñandejára ñe’ẽ”. Ezequiel ha’e peteĩ “ñe’ẽhatã” osapukáiva desierto-pe. Pe tembiapoukapy ohendu hag̃ua Ñandejára Ñe’ẽ ogueru umi tete pehẽngue oñondive, ha katu ndoikovéi gueteri, ndaha’éi gueteri peteĩ ehérsito, ndosellái gueteri. Pe “Ñandejára ñe’ẽ” Ezequiel omombe’úva mokõiha kapítulope, ohechauka pe Consolador og̃uahẽ jave, Ñandejára tavayguakuéra opu’ãha, ha upe jave avei ohendu hikuái Ñandejára Ñe’ẽ. Cristo opromete vaʼekue omondotaha pe Consolador, mbohapy ára mbyte ha peteĩ ára mbyte rire ojejuka rire chupekuéra tape mbytépe.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Oñembo’ývo hikuái, umi tete “ndovevéimava gueteri” oñeme’ẽta chupekuéra peteĩ mokõiha profecía. Pe “ñe’ẽ osapukáiva pe desiértope” Isaíaspe, oporandu mba’épa hína pe profecía ha’e osapukáiva’erã. Pe “marandu” mokõive Ezequiel ha pe “ñe’ẽ” Isaías capítulo cuarentape oñemandáva oikuaauka hag̃ua, ha’e Islam marandu. Upe profecía oñeme’ẽ vove, “Adán” oikove jeýta peteĩ ehérsito mbarete ramo. Upéi umi mokõi testígo oikovéva omombe’úta Islam ñe’ẽme’ẽ juicio Estados Unidos ári, pe léi domingo ohaságui, hi’ag̃uimava oúvo. Pe juicio pe léi domingo rehegua ha’e pe mbohapyha techaukaha pe tembiasakue kañymby umi siete trueno rehegua. Ha upe oñekumpli vove, pe ehérsito oñemopu’ã yvágape peteĩ poyvi ramo, ha oñerepresenta Apocalipsis capítulo catorcepe.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
“Che aguereko peteĩ tembiasa pe peteĩha, mokõiha ha mbohapyha ánhel rembiapoukapýpe. Umi ánhel ojehechauka oovevéva yvága mbyte rupi, omoherakuãvo ko yvy ariguápe peteĩ marandu ñemongyhyjéva rehegua, ha oguerekóva peteĩ relación directa umi tavayguakuéra oikovéva ko yvy rembiasakue ára paha pukukue rehe. Avave ndoikuaái koʼã ánhel ñeʼẽ, pórke haʼekuéra peteĩ símbolo ohechauka hag̃ua Tupã tavayguakuérape ombaʼapóva peteĩ ñeimeporãme yvága arapýndi reheve. Kuimbaʼe ha kuña, Tupã Espíritu rupive hesakãmbyre ha añetegua rupive oñemomarangatúvapekue, omoherakuã umi mbohapy marandu iñordenháicha.” Selected Messages, lívro 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Pe poyvi ojepupi hína pe mbohapyha ánhel oveháva yvága mbytére, omomarandúva yvypórape ani hag̃ua omoneĩ pe mymba ra’ãnga. Pe ehérsito mbarete osegi oikuaauka upe marandu ko yvy ape ári, peve Miguel opu’ã ha yvypóra ára oñeme’ẽva chupekuéra pe jehechapyrã hag̃ua oñemboty.
We will continue these thoughts in the next article.
Ko'ã pensamiento rehe ñamyenyhẽta pe artíkulo oútavape.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Ha pyhare mbyte jave oikéma peteĩ sapukái: Péina, ou pe novio; pesẽ pejotopa hag̃ua hendive. Mateo 25:6.