We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Ñamopuʼã hína Isaías maranduhypy paha ári, oñepyrũva capítulo cuarenta-pe pe aravo pyta reheve, oñemoñepyrũ vaʼekue pe jejavy guasu 18 de julio de 2020-pe. Roembojoaju hína pe mokõi testígo omanóva Apocalipsis-pe umi omanóva rehe Ezequiel ñu umi kangue piru omanóva capítulo treinta y siete-pe. Roheka, jeyjey rupive, romopyenda hag̃ua pe tembiasakuéra rape hekopete ha añetéva, ojoajúva umi oñemoingova jey hag̃ua, umi mymba ojupi vaʼekue pe yvykua pypukúgui ojuka vaʼekue tape mbytépe.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Ñamohenda joajúvo koʼã jeikuaa hag̃ua profético, jaikuaaukahína Revelación rembýi peve koʼág̃a peve arakaʼeve noñemoirũkuaaivaʼekue, ko marandu niko hína Jesucristo Revelación ñembojuruja oikóva yvypóra gracia ára ñemboty mboyve. Ko tembiapo jajapohína, “ára hiʼag̃uíma” rupi. Jaikuaaukávo añetegua Revelación-pe, koʼág̃a oñemoañetévo hína, jahupytýhína upe tembiapoete oñemyesakãva Juan rembiaporãramo pe Revelación-pe. Ichupe oñeʼẽ hag̃ua omoĩ hag̃ua kuatiare umi mbaʼe ohechávaʼekue, umíva hína umi mbaʼe upérõ oĩmavaʼekue; ha omboguapyvo umi mbaʼe, Juan peteĩcha ohaihína avei umi mbaʼe oikótava.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Ehai umi mbaʼe rehecháma vaʼekue, ha umi mbaʼe oĩva, ha umi mbaʼe oikótava koʼág̃a rire. Apocalipsis 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Peteĩ ñepytũ'ỹ lógico umi Adventísta Ára 7-pegua guarã ikatu hína porãite ha'e iñentendimiento yma guare, ogueroguatáva hekópe, pe kuatiañe'ẽ Apocalipsis rehegua. Peteĩ tapicha omoneĩ jave peteĩ añetegua oñemopyendapyréva, ha ndohechái ramo pe añetegua oñemopyendapyréva ojejapo hague oñembotuichave ha oñemoakãrapu'ã hag̃ua aravo ohasávape, upéicharõ iñentendimiento ypykue, hekopete añetéva pe añetegua rehe, ikatu oiko peteĩ tradición térã jepokuaa ramo. Pe añetegua ojepyrúva oiko tradición ramo ikatu porãite ogueru pe pytũ ojehechaukáva pe marandu Laodicea-peguápe. Pe añetegua ypykue gueteri ha'e añetegua, hákatu ndaikatúi hag̃ua ojehecha pe añetegua oñemoakãrapu'ãha aravo ohasávape ogueru pytũ. Ndaha'éi pe añetegua upe pytũ mba'e'apoha, pe pytũ ha'e mante peteĩ techaukaha upe mba'e omoheñóiva rehegua. Upe mba'e omoheñóiva ha'e umi apysa ndohendúséiva, umi tesa ndohechaséiva ha pe korasõ noñemoambueséiva umi oime hag̃ua ojerovia hag̃uáicha ijupekuéra, oñembopy'aguapýva tradición ha jepokuaa ñembopy'aguapýpe.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
“Cristo, iñeporandúpe, omombe'u jeýkuri añetegua yma guaréva, ha'e voi ha'éva imboguataha; añetegua ha'e omombe'úkuri patriárka ha maranduhára rupive; ha ko'ág̃a katu omyesakã hi'ári peteĩ tesape pyahu. Mba'éichaitépa iñambue ojehecha hag̃ua he'iséva! Peteĩ tesape rendy ha espiritualidad guasu og̃uahẽkuri iñemyesakã rupive. Ha'e avei oprometékuri Espíritu Santo omyesakãtaha umi temimbo'épe, Tupã Ñe'ẽ ojepe'ataha tapiaite chupekuéra. Ha'ekuéra ikatútakuri opresenta iñañetegua peteĩ iporã pyahúpe.”
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Yma Edénpe oñeñe’ẽ guive pe ñepyrũha promésa jejopýpe guarã, Cristo rekove, heko, ha hembiapo mbytépehára ramo oiko vaʼekue yvypóra akãnguérape g̃uarã temimboʼe. Upéicharõ jepe, opa akãme Espíritu Santo ombaʼapo hague rupive, koʼã tema oñemombeʼu peteĩ tesape pyahu ha ipyahúva ryepýpe. Pe ñembojera rehegua añetegua ikatu oñembotuicha ha oñembopyahu meme. Tuja ramo jepe, tapia ipyahu; ohechauka meme añetegua rehekávape peteĩ mimbipa tuichavéva ha peteĩ pokatu mbaretévéva.
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“opa opa ára-pe oĩ peteĩ pyahu ñemyesakã añeteguágui, peteĩ Tupã marandu upe ñemoñare tavayguakuérape g̃uarã. Umi añetegua yma guare maymáva tekotevẽiterei; pe añetegua pyahu ndaha’éi peteĩ mba’e ijehegui oĩva, síno peteĩ ñemyesakãrã heseguáva. Umi añetegua yma guare oñentende ramo añoite ikatu ñantende pe pyahu. Cristo oipotárõ guare ohechauka hag̃ua Hemimbo’ekuéra-pe iñemoingove jeýre añetegua, oñepyrũ ‘Moisés guive ha opa umi maranduhára rupive’ ha ‘omyesakã chupekuéra opa umi Escritúra-pe umi mba’e Hesegua.’ Lucas 24:27. Ha katu pe tesape omimbiúva ko añetegua ñemyesakã pyahúpe ha’e upe omomba’eguasúva pe yma guare. Pe omboykéva térã noñangarekóiva pe pyahu rehe, añetehápe ndorekói pe yma guare. Chupe g̃uarã upéva operde ipokatu tekovéva ha opyta peteĩ forma omanóva ramo añónte.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Oĩ oĩva he’íva ogueroviaha ha ombo’eha Antiguo Testamento peguápe añetegua, ha katu omboykévo pe Nuevo. Péro ndojapyhysevéigui Cristo ñembo’ekuéra, ohechauka hikuái ndogueroviaha umi mba’e patriarca ha proféta-kuéra he’íva’ekue. ‘Peẽ peroviárire Moiséspe,’ he’i Cristo, ‘pejeroviáta cherehe; ha’e niko ohai va’ekue che rehe.’ Juan 5:46. Upévare ndaipóri añetehápe pokatu iñembo’épekuéra reheve ni Antiguo Testamento rehe jepe.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Heta oĩ he’íva ogueroviaha ha ombo’eha pe evangelio oĩ jejavy peteĩchaguápe. Ha’ekuéra omboykéva pe Antiguo Testamento Ñe’ẽngatupyry, Cristo he’i hague hese kuéra: ‘Ha’ekuéra niko umi otestifikáva che rehe.’ Juan 5:39. Oñemboykévo pe Antiguo, añetehápe omboyke hikuái pe Nuevo; mokõivéva ningo peteĩ joaju ndaikatúiva oñemboja’óva rehegua. Avave ndaikatúi ohechauka hekopete Tupã léi pe evangelio’ỹre, térã pe evangelio léi’ỹre. Pe léi hína pe evangelio oñembohetepyre, ha pe evangelio hína pe léi oñemyesakãva. Pe léi hína pe rapo, pe evangelio hína pe yvoty hyakuã porãva ha pe yva ogueraháva.” Cristo Ñe’ẽmondo Techapyrã, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Umi he’íva ogueroviaha pe tuja, ha katu omboykéva pe pyahu, ojeporu mbaretevévo umi Adventista Ára Pokõimeguápe, he’íva ogueroviaha la Biblia tuichakue javeve, ha katu omboykéva umi jehaipyre Espíritu de Profecía rehegua. Pe Revelación-pe Juan ha’e peteĩ símbolo Ñandejára tavayguakuéra ára pahápe oikóvape, ojejopýva oguerovia haguére mokõivéva, la Biblia ha Espíritu de Profecía.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Che, Juan, ha’éva avei pende ryvy, ha pene irũnguéra jehasa asýpe, ha Jesucristo rréino ha ipasiénsia rehe, aime vaʼekue pe ypaʼũ héravape Patmos, Tupã Ñeʼẽ rehehápe, ha Jesucristo remimombeʼu rehehápe. Apocalipsis 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Peteĩ tapicha omoneĩ ramo Jesús rehegua testimónio, ha’éva Profecía Espíritu, ha ha’éva Ellen White jehaikuekuéra, upéicharõ pe pasáhe mboyvegua ijapopyrekuéragui ombohechauka pe mba’e che ahesa’ỹijo hína. Ha’e ohai vaekue umi “redención rehegua añetegua ikatuha oñembotuicha ha oñemyasãi meme. Ymaguaréma jepe, akóinte pyahu, ha opa ára ohechauka pe añetegua rekápe guárape peteĩ tekoporã tuichavéva ha peteĩ pu’aka mbaretevéva,” ha avei “opa ára oĩha peteĩ pyahu ñemoakãrapu’ã añeteguápe, peteĩ Tupã marandu upe generacióngua tavayguakuérape g̃uarã.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
Jepémo pe kuatia Apocalipsis rehegua ñemyesakã jepivegua, peteĩ Adventista del Séptimo Día jepivegua ikatúva oguereko, ha’eha añetegua, pe kuatia Apocalipsis tuichakue jave ha’e peteĩ testimonio umi ára pahápe guarã. Ko’ág̃a jaipuru peteĩ añetegua ojeipe’áva ko’ág̃a, ha upe añetegua ndojekuaamo’ãi umi ndoaseptaséivape opaite pasaje kuatia Apocalipsis pegua ha’eha pe Revelación de Jesucristo rehegua, ojeipe’áva umi ára pahápe.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Pe entendimiento Adventismo oguerekóva Apocalipsis capítulo once rehegua, ha’éva pe Revolución Francesa ñekumpliha, oĩ porã; ha Hermana White omombarete pe jehecha añetéva. Upéicharõ jepe, pe añetegua ha’eva’ekue añoite peteĩ tembiasakue, oñemboguapýva ohechauka hag̃ua umi ára pahápe. Opavave pe lívro de Apocalipsis oisãmbyhy ko mba’e profético rehe.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Rojapopy hína pe tembiasakue kañymby paapy arapu rehegua ári peteĩ guía ramo, ikatu hag̃uáicha oñembyaty Ezequiel mokõipaapy ha siete, Isaías irundypa ha Apocalipsis once Mateo mokõipaapy ha cinco-pe oĩva umi diez kuñataĩ ñemoha’ãnga ndive. Ambue línea profética omombaretéva pe aplicación de la secuencia profética de acontecimientos ñande jahesakãva ojejuhu Cristo línea-pe, upépe avei oike peteĩ testigo mokõiha. Jesús oguereko va’ekue treinta áño oñemboyke jave ha oiko Jesús Cristo, pórke “Cristo” pe griego-pe Testamento Pyahu rehegua, térã “Mesías” pe hebreo-pe Testamento Tuja rehegua, he’ise pe oñemoĩporã va’ekue.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Pe ñe’ẽ, ha’e, peikuaa, ojegueraha hague opaite Judea rupi, ha oñepyrũ va’ekue Galiléagui, upe ñemongarai rire Juan opredika va’ekue; mba’éichapa Tupã omoĩ asy Jesús Nazaretgua ári Espíritu Santo ha pokatu reheve; ha’e oikóvo opárupi ojapóvo iporãva, ha omonguerávo opaite umi Aña oporojopy va’ekuépe; Tupã niko oĩ kuri hendive. Hechos 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Mbohapypa ary hag̃ua, Jesús oñembosako'i hag̃ua oñehundi hag̃ua, ha peteĩ jevy oñehundi rire imongaraihápe, Ha'e, Cristo ramo, oikuaauka hembiapo marandu mbohapy ary ha mbyte profétiko pukukue. Upe rire ojejuka, oñemoĩ ñemotỹhápe, oñemoingove jey ha upéi ojupi yvágape. Iministerio ñepyrũ mbohapy ary ha mbyte pukukue ha'e va'ekue imongaraiha, upéva ohechauka imano ha ijeikove jey, ha ipahápe umi mil mokõi saĩ poteĩ árape hembiapo pukukue, ojejuka kurusúre ha upéi oñemoingove jey—ha'e niko ñepyrũha ha paha. Umi mba'e oiko va'ekue imano ha ijeikove jey rehegua oguenohẽ peteĩ ehérsito mbarete, ha upéva ambue mbohapy ary ha mbyte pukukue ogueraha pe evangelio umi judío-kuérape, ha upéi opa mundo-pe.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Iglesia Católica, upéva hína pe anticristo marandu he’íva Biblia-pe, avei oĩkuri mbohapypa ary pukukue oñembosako’i hag̃uáicha, mboyve oñeunjívo mbarete reheve. Áño 508-pe, “pe ára ha ára guigua” oñembogue. Hermana White ñanemomarandu hag̃ua directamente umi Millerista-kuéra oreko hague pe entendimiento hekopete “pe ára ha ára guigua” rehegua Daniel kuatiañe’ẽme, jepe pe Iglesia Adventista del Séptimo Día laodicense ojevy jey hague Protestantismo apóstata remiandu satánico-pe “pe ára ha ára guigua” rehegua umi ary 1930-pegua jave.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Upéi ahecha pe ‘ara ha ára pegua’ rehegua (Daniel 8:12) pe ñe'ẽ ‘sacrificio’ niko yvypóra arandu rupive oñemoĩ hague, ha ndaha’éiha pe textopegua, ha Ñandejára ome’ẽ hague pe hesakã porãva hese umi ome’ẽ vaʼekuépe pe juicio aravo sapukái.” Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
Pe “sapy’aguáva” ohechauka paganisimo, ha Roma pagana ha’e va’ekue pe pu’aka ojoko ha omboyke va’ekue pe papadope ani hag̃ua ojupi ko yvy guapyhárarõ. Oje’e haguéicha Daniel arandukápe, ha upéi omoneĩ haguéicha tembiasakue, ha upéi umi ánhel omyesakã haguéicha William Miller-pe, ha upéi Ellen White omoneĩ haguéicha; ary 508-pe oñembogue pe joko pagano ojokóva pe papado ñemopu’ã. Cristo reheguáicha, mbohapypa ary pukukue pe anticristo oñembosako’i oñemombaretévo hag̃ua ary 538-pe. Cristo ha pe anticristo mokõivéva mbohapypa ary oñembosako’i ojehechakuaaukávo chupekuéra pu’aka. Pe papado oñemombaretéma rire ary 538-pe, ome’ẽ imarandu ñemano rehegua mbohapy ary ha mbyte profetikuépe g̃uarã, Cristo ome’ẽ haguéicha Hemarandu tekove rehegua mbohapy ary ha mbytépe. Umi mokõi testígo Apocalipsis kapítulo once-pegua, pe Revolución Francesa rembiasakue ryepýpe ohechauka va’ekue pe Antiguo ha Nuevo Testamento, avei oñeme’ẽ chupekuéra pu’aka oñeprofetisa hag̃ua mbohapy ára ha mbyte profetikuépe g̃uarã.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Ha ame’ẽta pu’aka che mokõi testígope, ha ha’ekuéra oñemoñe’ẽmarãngatúta mil mokõi sa cien días aja, oñemonde ao vosa rehe. Apocalipsis 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
Áño 1798-pe, mil doscientos sesenta ára proféticorire rire, pe anticristo orresivi ikutu omanóva, Cristo omano haguéicha kurusu ári mil doscientos sesenta ára rire, ha umi mokõi testígo, ohechaukáva Tupã Ñe’ẽ, ojejuka haguéicha tape mbytépe mil doscientos sesenta ára rire.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
Mbohapyhárape Cristo oñemopu’ã jevy, ha peteĩva umi mba’e iñimportantevéva pe anticristo rehegua pe lívro de Apocalipsis-pe ha’e pe oñemonguera hague ijerure vaiete oporojukáva, térã iñemopu’ã jevy. Cristo ñemopu’ã jevy oiko mbohapyhárape, ha umi mokõi testígo ñemopu’ã jevy katu oiko mbohapy ára mbyte ha peteĩ árape rire. Pe anticristo oñemopu’ã jevy simbólikamente mbohapyhárape, heta testígo profétiko-pe mbohapyha ára ha’e rupi peteĩ símbolo pe léi domingo rehegua. Pe léi domingo-pe, pe mymba guasu yguasúgui pegua Apocalipsis trece-pe oñemopu’ã jevy, ha pe mymba guasu yguasúgui pegua marka oiko peteĩ prueba ramo. Upéi Naciones Unidas, umi pa’ẽ ruvicha Apocalipsis diecisiete-pe, Tetã peteĩ reko Amérika Joapykuéra ñembo’e rupive, ha’éva pe mburuvicha tenondegua umi pa’ẽ ruvicha apytépe, omopu’ãta pe anticristo pe joaju mbohapy hendágui akã ramo, pe papado ojupi aja yvy guive tróno ári.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Jaguahẽvo pe apañuãi paha gotyo, tuicha mba’e tekotevẽ pe joaju ha peteĩ ñe'ẽ oĩ hag̃ua Ñandejára rembiporu apytépe. Ko yvy henyhẽ ama vai, ñorairõ ha juavygui. Upéicharõ jepe, peteĩ akã guýpe — pe pokatu papal — tapicha kuéra ojoajúta oñemoĩ hag̃ua Ñandejára rehe, Itestígo kuéra rérape. Ko joaju oñemopyenda pe apostata guasúre. Ha’e oheka aja ombojoaju hag̃ua umi hembiguái kuérape oñorairõ hag̃ua añeteguáre, omba’apóta avei omboja’o ha omyasãi hag̃ua umi omokyre’ỹvape. Envidia, ñemoĩ vai py’ápe, ñe’ẽ vai, ha’e omokyre’ỹ oiko hag̃ua hag̃ua apytépe joavy ha ñembyaipa.” Testimonies, volumen 7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Pe anticristo oikove jey ramo, ojupi ko yvy guapyhárenda ári ha omotenonde pe mbohapy joajuha iparapáva Armagedón gotyo, Jezabel omotenonde haguéicha Acab-pe monte Carmelo gotyo. Pe Salmista Asaf omombeʼu pa tetã, ohechaukáva Naciones Unidas-pe, peteĩ ñemboaty vai ramo Tupã enemigo-kuéra rehegua, omopuʼãva hikuái i“akã”, ha upéva haʼe pe “mburuvicha guasu papal”.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Peteĩ Purahéi térã Salmo Asaf guigua. Ani rekyreʼỹ, Ñandejára; ani reñembopyʼaguapy, ha ani reime kirirĩ, Ñandejára. Péina ningo nde rayhúvaʼỹ kuéra ojapo sarambi; ha umi nde rayhuʼỹva omopuʼã iñakã. Oguereko ñemimoʼãmbegue nde retãygua rehe, ha oñomongeta nde ñemínguéra rehe. Heʼi hikuái: Peju, ha jajuka hag̃ua chupekuéra tetãramo hag̃ua hag̃ua; ani hag̃ua Israel réra ojehechakuaa véima manduʼápe. Oñemongeta hikuái peteĩ ñeʼẽme, peteĩ ñemoĩmbyrépe; oñembyaty ne kóntrape: Edom róga kuéra, ha Ismaelita kuéra; Moab, ha Hagareno kuéra; Gebal, ha Amón, ha Amalec; Filisteo kuéra Tirogua ndive; Asur avei ojoaju hendivekuéra: oipytyvõ hikuái Lot raʼy kuérape. Selah. Salmos 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
Upérõ umi mbohapy ánhel rehegua oveve upéi yvága mbyte rupi.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 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. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ha ahecha peteĩ ambue ánhel ovevéva yvága mbyte rupi, oguerekóva pe evangelio opa ára guarã omoherakuã hag̃ua umi oikóva yvy ape ári, ha mayma tetã, ñemoñare, ñeʼẽ ha tavayguakuérape, heʼívo ñeʼẽ atãme: Pekyhyje Tupãgui, ha pemeʼẽ chupe glória; oguahẽma rupi hiʼaravo oikundaha hag̃ua huísio; ha peadora pe ojapóva yvága, yvy, para ha yvu ykuéra. Ha upe rire oho hapykuéri ambue ánhel, heʼívo: Hoʼáma, hoʼáma Babilonia, upe táva guasu, haʼe omokõ rupi opa tetãnguérape itekovevai pochy rymba víno gui. Ha pe mbohapyha ánhel oho hapykuéri chupekuéra, heʼívo ñeʼẽ atãme: Oimérõ avave omombaʼe pe mymba ha taʼãngápe, ha ogueraha imárka isyváre térã ipope, upevaʼekue avei hoyʼúta Tupã pochy víno gui, oñeñohẽva ñemoĩʼỹre ipochy kópape; ha oñembohasýta tata ha asufre rupive umi ánhel marangatu renondépe ha pe Ovecha Raʼy renondépe; ha iñembyahýi tatatĩ ojupíta opa ára g̃uarã; ha ndaipórimoʼãi pytuʼu chupekuéra ára ni pyhare, umi omombaʼéva pe mymba ha taʼãngápe, ha oimeraẽ ogueraháva héra márka. Koʼápe oĩ umi imarangatúva paciencia: koʼápe oĩ umi oñangarekóva Tupã mandamiéntore ha Jesús jeroviáre. Apocalipsis 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Upérõ peve umi mbohapy ánhel rembe’yta ovevéta yvágape mbytépe, ha pya’eterei pe anticristo ojehupíta yvágape umi diez mburuvicha guasu Naciones Unidas-pegua rupive. Upérõ pe rembe’yta opredikáta pe marandu “añetegua” rehegua ha pe anticristo opredikáta pe marandu tradición ha jepokuaa rehegua. Umi mbohapy ánhel ohechauka yvypórape ani hag̃ua omoneĩ pe marca papado rehegua, ha Estados Unidos katu, proféta japu ramo, ombojeruréta ko yvy tuichakue tomoneĩ hag̃ua upe marcaete.
We will end here, and take it up in our next article.
Péina ñamohu’ãta ko’ápe, ha ñañepyrũ jeyta hese ore artíkulo oúvape.