The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Pe marandu Pyhare mbytepegua iñepyrũme opa kuri pe huísio investigativo oñeñepyrũvo, ha pe marandu Pyhare mbytepegua opa pe huísio ejecutivo oñeñepyrũvo. Pe mbohapyha ñembyasy Islam rehegua ogueru huísio Tetã peteĩ reko Amerikayguáre pe léi domingo rehegua oñemoneĩ haguére, ha ohechauka peteĩ huísio osegíva ha oñembotuichavéva opaite yvy ariguáre, haʼekuéra omoneĩ haguére ijeguiguaite léi domingo rehegua pe mbarete civil ñemondýi ha jejopy rehegua poguýpe, oñerrepresentáva umi diez mburuvichakuéra rupive, omoakãratĩ vaʼekue Jezabel ndive, pe Tiro kuña rekovai.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, pe tetã oĩháme jerovia rehegua sãso, oñembojuajúta vove Papado ndive oporombohapévo tekovekuérape ha ombojerurévo tapichakuérape omomba’eguasu hag̃ua pe sábado japu, opa tetãygua ko yvy ape ári oñembotahýita oho hag̃ua hapykuéri ha ojapo hag̃ua hembiapokueicha.” Testimonies, volúmen 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Pe ñorãirõ ára peteĩha rehegua léi rehegua ñorairõ guasu oñemoñepyrũmba upépe pe jeiko vai ha iporãva guasu ryepýpe. Upérõ Satanás ojechauka Cristo-ramo hag̃ua.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pe decreto omoĩva hag̃ua Papado ñemoheñói, Ñandejára léi rehe oñembohováivo, ñane retã oñembojaʼótaite tekojoja-gui. Protestantismo omyasãi vove ipo yvýpe oĩva paʼũ rupi ojapyhy hag̃ua poder romano po, ohasávo pe yvykua pypuku hag̃ua oñopẽ po Espiritualismo ndive, ha, ko mbohapy joaju poguýpe, ñane retã ombotovévo opaite principio Constitucióngui orekóva gobierno protestánte ha republicano ramo, ha omoĩvo mbaʼe hag̃uáicha oñemyasãi hag̃ua umi japu ha ñembotavy papal rehegua, upévo ikatu jaikuaa og̃uahẽma hague pe ára oñepyrũ hag̃ua Satanás rembiapo hechapyrãva, ha pe paha hiʼag̃uíma.” Testimonies, volumen 5, 451.
National apostasy is followed by national ruin.
Teko vai tetãygua oguerúva hapykuéri tetãygua ñehundi.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Estados Unidos retãyguakuéra niko peteî tetã ojehayhu porãva’ekue; hákatu ojejokóramo pe sãso jerovia rehegua, ojejeyrámo Protestantísmogui, ha oñemomba’eguasu hag̃ua ñemoarandu papal rehegua, hi’angaipa tuichakue oñemyenyhẽta, ha ‘tetãygua apostasia’ ojehaíta yvágape kuatiañe’ẽnguérape. Ko apostasia rembiapokue ha’éta tetãygua ñehundi.” Review and Herald, 2 de mayo de 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Umi Adventista Laodiceaygua vyrorei ojepopyhýjo mbaretépe papál ndive ha oñembotykepa, upe aja ambue Cristo ovecha aty oĩva gueteri Babilóniape okañy papado po-guýgui.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ha’e oike avei pe yvy omimbipávape, ha heta tetã oñehundíta; ha ko’ãva katu ojesalváta ipo guýgui, Edom, ha Moab, ha umi Amón ra’ykuéra ruvicha. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Islam oinupã sapyʼaitépe Estados Unidos-pe, pe séptimo trompéta oguerúvo peteĩ mbaʼe vai jehukýva pe léi domingo rehegua ñembohasáre.
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 ahecha, ha ahendu peteĩ ánhel oveveha yvága mbyte rupi, he’ívo ñe’ẽ hatãme: “¡Ái, ái, ái umi yvy ape ári oikóvape, umi mbohapy ánhel turuñe’ẽ ambuekuéra rehe, umi gueteri ombopu hag̃uáre!” Apocalipsis 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Pe estandárte ohechaukáva mokõi testígope Apocalipsis kapítulo once-pe, upéi Juan ohechauka Apocalipsis kapítulo doce-pe peteĩ kuña ramo, kuarahy omonde vaʼekuéicha; ha profétikamente ojehechauka ñepyrũ ha paha simbolismo rupive.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ha ojechauka peteĩ techaukaha guasu yvágape; peteĩ kuña kuarahy rehe ñemondeva, jasy ipy guýpe, ha iñakã ári peteĩ akãngora doce mbyjakuéragui: ha ha’e hyeguasúgui osapukái, imemby hag̃uáicha hasýva, ha oñembyasýva imemby hag̃uáicha. Ha ojechauka avei ambue techaukaha yvágape; ha péina, peteĩ dragón guasu pytã, oguerekóva siete akã ha diez hatĩ, ha siete akãngora iñakãnguéra ári. Ha huguái ogueraha yvága mbyjakuéra mbohapyhápe peteĩha, ha omombo chupekuéra yvýpe: ha pe dragón oñembo’y pe kuña renondépe, pe oĩmava imemby hag̃uáicha, okaru hag̃uáicha imembýre oikóvo onase ramove. Ha pe kuña imemby peteĩ mitãkuimba’e, pe oisãmbyhýtava opa tetãnguéra peteĩ yvyra hierro reheve: ha imemby ojegueraha Yjárape, ha Itrónope. Apocalipsis 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Ha’e oĩ jasy ári, ha oñemonde kuarahýpe. Jasy ha’e peteĩ ta’ãnga jehecha kuarahýgui, ha upévare, marandu’i oñemoherakuãva rupive, ohechauka kuarahýpe. Umi doce mbyja oĩva iñakã rehegua jeguápe orrepresenta umi doce trívu Israel yma guarépe, Israel yma guare ñepyrũme, ha umíva ohechauka umi doce temimbo’epe Israel yma guare pahápe. Umi doce mbyja, ha’éva umi doce temimbo’e Israel yma guare pahápe, ha’e avei umi doce apóstol Israel pyahu ñepyrũme. Upévare, umíva ohechauka umi cien cuarenta y cuatro mil-pe Israel pyahu pahápe, ha’éva temimbo’e ha apóstol. Pe tembiasakue ñepyrũme, moõ umi temimbo’e orrepresenta mokõivéva: Israel yma guare paha ha umi apóstol Israel pyahu ñepyrũ, upe kuña, ha’éva tupao, hyeguasu va’ekue Cristo rehe. Ha’e hína pe “mitã kuimba’e” ojeguerahátava’ekue Tupã rendápe Hembiapo asy ha Jeikove jey rire.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Upévare pe kuña avei ohechaukarã peteĩchagua ñemoñare guasu cien cuarenta y cuatro mil rehegua, haʼekuéra avei ojupi yvágape oñemopuʼã jey rire ñemano ñuguýgui. Oĩvo hikuái yvágape, haʼe avei omoheñóita ambue mitã, ohechaukáva pe ambue aty osẽva Babilóniagui pe léi domingo jave.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Mba’easy vai mboyve, ha’e imemby; hasy ou mboyve, oguereko peteĩ memby kuimba’e. Mávapa ohendu kuri koichagua mba’e? mávapa ohecha ko’ãichagua mba’e? Ikatúpa yvy oguenohẽ peteĩ árape? térã peteĩ tetã heñóikuaa pya’eterei peteĩ jeýpe? Sión hasy hag̃uáicha voi, upéicha oguenohẽ imembykuérape. Che pórãpa amoguahẽta mitãrã rehe, ha ndaroguenohẽmo’ãi? he’i Ñandejára; che pórãpa aguenohẽta, ha ambotyta membyryru? he’i nde Jára. Isaías 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Yvy mymba guive mburuvicha guasu aja, peteĩ tetã ou heñói peteĩ jeynte. Upe tetã hína cien cuarenta y cuatro mil, haʼekuéra niko umi ohechaukáva porãite Cristo rekokatu. Haʼekuéra hína umi ojehechauka hag̃ua “mitã kuimbaʼe” Jesús rupi. Haʼekuéra hína Isaías “mitã kuimbaʼe”, oñemoheñóiva kuña oike mboyve membyasy hag̃uáme. Umi kanguekue piru omanóva, yvóra ovyʼa hague rehe ojuka ramo guare chupekuéra upe mymba yvykua pypukuʼỹ guive, oñembopyʼaguapýta Jerusalénpe, ha upéi ovyʼáta kuña oguerúva “mitã kuimbaʼe” ndive. Haʼekuéra oñemoheñói kuña hasy mboyve, ha upéi kuña hasy ha ogueru “imembykuéra” ambuéva, umi tetã ambuegua upérõ ombohováivo mbohapyha ánhel marandu peteĩ ysyrýicha osyryva, upe marandu ohasávo tetã rupi peteĩ y guasu ojupi hag̃uáicha. Haʼekuéra oñemoheñói peteĩ apañuãi tuichaitereívape, upéva ohechauka hag̃ua kuña membyasy. Kuña Apocalipsis mokõiha pahápe ojehecháva, añetehápe oreko mokõi memby. Umi ypykue oñemoheñóiva hína cien cuarenta y cuatro mil, ojekuaáva yva tenondegua ramo, ha umi tetã ambuegua katu arete poʼa guasu ramo verano ñemitỹ monoʼõme.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Pevyvy Jerusalén ndive, ha pevy’a hendive, peẽ opaite pe hayhúva chupe; pevy’a tuicha hendive, peẽ opaite pejahe’óva hese; ikatu hag̃uáicha pekambu ha peñembyatypa hag̃ua ikonsolación kambukúgui; ikatu hag̃uáicha peipyso ha pevy’a hag̃ua iglória hetaetévare. Péicha he’i Ñandejára: Péina ápe, che amyasãi hag̃ua py’aguapy hi’ári ysyrýicha, ha tetãnguéra glória ysyry osyrymbávaicha: upéicharõ pekambu va’erã, pejereraha va’erã ijykére, ha peñembojahe’o va’erã ikenýre. Oimeraẽ sy ombopy’aguapýicha ita’ýrape, upéicha che rombopy’aguapýta peẽme; ha peẽ peñembopy’aguapýta Jerusalénpe. Ha peẽ pehechávo ko mba’e, pende py’a ovy’áta, ha pene kangue okakuaáta ñanárõguáicha; ha Ñandejára po ojekuaáta hembiguái kuérape guarã, ha ipochy iñenemy kuéra rehe. Isaías 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Umi “oñembyasy”va Jerusalén rehe hína umi osapukái ha hasẽva umi mba’e jeguaru ojejapóvare ipype ha ojeselláma va’ekue, ha chupekuéra ojesella pe léi domingo mboyve. Ko’ág̃a ñaiméma pe “tembiapo paha iglesiápe g̃uarã”pe, ha upéva hína umi ára pahaite pe sellamiento rehegua umi cien cuarenta y cuatro mil-pe g̃uarã.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Peẽ tavayguakuéra añetegua Tupã rehegua, oguerekóva ipy’apýpe Ñandejára rembiapo ha umi anga ojesalva hag̃ua, akóinte ohecháta pe angaipa hekoitépe, peteĩ mba’e añetehápe angaipa hag̃uáicha. Ha’ekuéra tapiaite oĩta pe tekome’ẽ jeroviaha ha hesakã porãva gotyo umi angaipa ndive, umi hasy’ỹ hag̃uáicha ojokóva Tupã retãygua. Ko’ýte pe tembiapo paha tupao rehegua, pe sellado árape umi cien cuarenta y cuatro mil rehegua, umi oĩtava mba’eve vai’ỹre Tupã tróno renondépe, upérõ oikuaáta hikuái ipy’aite guive umi jejavy Tupã retãygua he’íva ijehe. Kóva proféta omombe’u mbarete porã peteĩ ta’ãngamýi rupive pe tembiapo paha rehegua, kuimba’ekuéra peteĩ-teĩ oguerekóva ipope peteĩ arma ojuka hag̃uáicha. Peteĩ kuimba’e ijapytepekuéra apytépe oñemondeva’ekue líno reheve, ha oguereko peteĩ escriba ryru tinta rehegua ijykére. ‘Ha Ñandejára he’i chupe: Ehasa táva mbyte rupi, Jerusalén mbyte rupi, ha emoĩ peteĩ techaukaha umi kuimba’e syva rehe, umi opyta hag̃uáicha py’aro ha osapukáiva opa umi mba’e jeguaru ojejapóva upépe rupi.’” Testimonios, volumen 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Umi “opytáva ha osapukáiva” oñesella raẽ umi ánhel ohundíva oguata mboyve umi tembiporu jejukaha reheve pe iglésia rupi, ojehechaukáva Jerusalén ramo.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Pe mandami he’i: “Ehasa táva mbytére, Jerusalén mbytére, ha emoĩ peteĩ marca umi kuimba’e syváre, umi py’ahẽ ha osapukái hag̃ua opa umi mba’e jeguaru ojapóva upépe rehe.” Ko’ã ohasáva py’ahẽ ha osapukáiva oreko kuri hikuái pe tekove ñe’ẽ; omongavaju, oporombo’e ha ojerure asy. Oĩ va’ekue umi omotĩ’ỹva Tupãme oñembyasy ha omomirĩ ikorasõkuéra henondépe. Ha Ñandejára glória ojeipe’a Israel-gui; jepémo heta osegi gueteri pe religión rekopy, ndorekói va’ekue hikuái ipokatu ha ipresénsia.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Pe ára, i pochy oho hag̃ua ohusga hag̃ua, koʼã segidór ikangy ha oñemeʼẽmbaitéva Cristo-pe ojehechaukáta ojediferensia hag̃ua opa ambuekuégui ko yvy arigua apytépe iñangekóigui ipypekuéra, ojehechaukáva jaheʼópe ha pyahẽme, jejaʼópe ha ñemoñeʼẽme. Ambuekuéra katu oñehaʼã aja omoʼã hag̃ua aña oĩmava, ha omboykévo pe tekoaña tuicháva ojehecháva rupi opa hendárupi, umi orekóva kyreʼỹ Tupã ñemombaʼeguasu rehehápe ha mborayhu ánga rehehápe ndokirirĩmoʼãi ojehecharamose hag̃ua avave ndive. Ipuʼaka porãva ánga-kuéra oñembyasýi ára ha ára umi tembiapo ha ñeʼẽ vai marangatuʼỹvagui umi hekojojaʼỹvape guare. Ndaikatúi ojoko hag̃ua pe ysyrýicha osyry mbarete hag̃ua tembiapo vai, ha upévare henyhẽ ñembyasýgui ha pyʼajepyʼaguigui. Oñembyasy Tupã renondépe ohechávo jerovia oñemomirĩha umi ogayguápe jepe umi ohupytývaʼekue tesape guasu. Oñembyasy ha ombohasa asy iñánga pypekuéra, oñemombarete rupi ñemombaʼeguasu nde rekovépe, mbaʼerayhueterei, jeheguirekose, ha ñembotavy opaichagua rupi pe iglesia-pe. Tupã Espíritu, omokyreʼỹva hag̃ua jejaʼo, oñembojere yvýre hag̃ua; aja upépe Satanás rembiguái-kuéra ovyʼa. Tupã oñemotĩ, pe añetegua oñembohasarei.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Pe aty oĩva ndovy'ái ijehegui hikuái iñembyai espiritual rehe, ni ndaiporiahuverekói ambuekuéra angaipakuéra rehe, opytáta hikuái Tupã sello’ỹre. Ñandejára ome'ẽ tembiaporã hembiguáikuérape, umi kuimba'e oguerekóva ipope tembiporu jejuka hag̃ua: ‘Tapeho hapykuéri pe táva rupi, ha pejuka; ani pene resa poriahuvereko, ani peiporiahuvereko: pejuka opaite tuja ha mitãrusu, kuñataĩ, mitã michĩ ha kuñanguéra; ha ani pemoĩ pende po avavére orekóva pe marka; ha peñepyrũ Che santuario-gui. Upémarõ oñepyrũ hikuái umi kuimba'e tuja oĩ va'ekue óga renondépe.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Ko’ápe jahecha pe tupao — Ñandejára pe tupaópe — ha’eha pe tenondegua oñandúva Tupã pochy ñenupã. Umi kuimba’e ymaguare, umi Tupã ome’ẽ vaʼekue tuicha tesape ha oñembo’y vaʼekue tavayguakuéra ñeinterés espiritual ñangarekoháramo, ojeroviauka vai hembipota. Haʼekuéra oguereko kuri upe ñemoĩ: ndaikotevẽiha ñahaʼarõ milágro térã Tupã puʼaka jehechauka porãite yma guaréramo. Ára kuéra iñambuéma. Koʼã ñeʼẽ omombarete ijeroviaʼỹ, ha heʼi hikuái: Ñandejára ndojapomoʼãi mbaʼeve porã, ni ndojapomoʼãi mbaʼeve vai. Haʼe imbaeporiahuverekoeterei ani hag̃ua ovisitá itaʼyra kuérape juicio rupive. Péicha ‘Pyʼaguapy ha tekove jerovia’ haʼe pe sapukái umi kuimba’égui araka’eve ndohupitymoʼãvéima ijuru trompétaicha ohechauka hag̃ua Tupã retápe hembiapo vai kuéra ha Jacob rógape ipekadokuéra. Koʼã jagua kirirĩ ndojapomoʼãiva hyapu ha’e umi oñandu Tupã oñembojavýva jehepyme’ẽ tekojojáva. Kuimbaʼekuéra, kuñataĩnguéra ha mitã michĩnguéra opave oñondive.” Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Isaías cuarenta oñepyrũ oiporúvo peteĩ mokõi jeyha simbolismo, ha’éva peteĩ marca profética pe Marandu Sapukái Pyhare Mbytegua rehegua, ha’éva peteĩ mokõiha marandu ojoajúva Babilonia ho’áva marandúndi. Babilonia je’a oñemokõi jey oñemombe’úrõ profétikamente. Pe ñe’ẽjoaju ha’e: “Babilonia ho’a, ho’a.”
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. Revelation 14:8.
Ha upéi ouju ambue ánhel, he’ívo: Ho’a, ho’a Babilonia, upe táva guasu, opáichagua tetãnguéra omongaru va’ekue heko vai kuña rekopegua pochy rysýigui. Apocalipsis 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Oĩ mokõi hoʼa Bíblico Babilonia literal rehegua, ha oĩ mokõi hoʼa Bíblico Babilonia espiritual rehegua. Oñondivepa, umíva orrepresenta irundy testígo histórico ohechauka hag̃ua umi característica profética Babilonia hoʼa rehegua.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ha'e osapukái mbarete peteĩ ñe'ẽ hatãme, he'ívo: “Babylonia guasu ho'a, ho'a; ha oiko va'ekue anhangakuéra renda, opa espíritu ky'a rendañemi, ha opa guyra ky'a ha ija'e'ỹva peteĩ koty.” Apocalipsis 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babilonia literal ho’a Babel ramo Nimrod tiempo-pe, ha Babilonia literal avei ho’a Belshazzar tiempo-pe. Babilonia espiritual ho’a ary 1798-pe, ha iñehundipa paha ojehechauka jey jey hag̃ua Escrituras-pe. Upévare, Babilonia ñehundi rehegua marandu oguereko pe simbolismo profético mokõikuaa rehegua. Babilonia ñehundi ndive oĩ peteĩ mokõikuaa, ha oĩ avei mokõi ambue razón profética principal pe fenómeno mokõikuaa rehegua hag̃ua.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Mokõiha mba’érepa, marandu ramo, upéva orrepresenta peteĩ marandu ojehe’áva ambue mokõiháicha marandúre. Orepresenta mokõi marandu. Oĩ ambue añetegua iñimportánteva ojoajúva pe mokõiháicha ánhel remimombe’u he’iséva ha hetepy rehe, péro roñemomandu’a mante hína Isaías ñe’ẽmarandu paha, oñepyrũva kapítulo cuarenta-pe, oñepyrũha pe Pytyvõhára ra’ãnga mokõive jevy reheve, upe Cristo oprometéva ome’ẽtaha Itavayguakuérape, ha’e opytakuévo pe tupaópe yvágape.
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. Isaiah 40:1, 2.
Pembopyʼa, pembopyʼa che retãme, heʼi pendejára. Peñeʼẽ pyʼaguapýpe Jerusalén-pe, ha pehenduuka chupe, opa hague iñorairõha, oñeperdona hague hembiapo vai; Ñandejára po guive oguereko haguére mokõi jey opa hag̃ua iñangaipakuére. Isaías 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Ndaipóri ambue pasáhe Bíblia-pe oñeʼẽvéva hesakã porã hag̃uáicha Cristo reko rehegua, haʼe hag̃ua pe Alfa ha Omega, Isaías capítulo cuarenta guive pe lívro pahápeve. Cristo, haʼéva pe Alfa ha Omega, omoĩ héra firma ko pasáhe ári Alfa ha Omega ramo; pórke reguahẽvo Isaías pahápe, haʼe jevy oñeʼẽ Consolador rehe, Cristo niko pe Ñeʼẽ, ha Haʼe hína pe ñepyrũ ha pe paha.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Péicha he'i Ñandejára: Yvága hína che guapyha, ha yvy katu che py renda. Moõpa pe óga pejapótava chéve g̃uarã? ha moõpa pe tenda apytu'ũ hag̃uã? Opa ko'ã mba'e niko che po ojapo va'ekue, ha upéicha oiko opa ko'ãva, he'i Ñandejára. Ha kóvape katu ama'ẽta: pe imboriahúva rehe, pe espíritu oñembyasy ha oñemomirĩvape, ha oryrýivape che ñe'ẽ renondépe. Pe ojukáva peteĩ tóro, ku ojukávaicha peteĩ kuimba'épe; pe osakrifikáva peteĩ ovecha ra'y, ku oñeikytĩ hag̃uáicha jagua ajúra; pe oikuave'ẽva peteĩ ofrénda, ku oikuave'ẽvaicha kure ruguy; pe ohapýva insiénso, ku omomba'eguasúvaicha peteĩ ta'ãnga rei. Añetehápe, ha'ekuéra oiporavo heko tee, ha iánga ovy'a umi mba'e jeguarúpe. Che avei aiporavóta ijapuha ha iñembotavy, ha amoĩta hi'ári umi mba'e okyhyjéva; pórke aikóramo ahenói, avave norrespondéi; añe'ẽ ramo, nohendúi. Upéva rangue, ojapo ivaíva che renondépe, ha oiporavo umi mba'e ndacheroryihápe. Isaías 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Oñemopuʼã porandu mbaʼe óga piko Tupã retãygua omopuʼã raʼe Ichupe g̃uarã. ¿Omopuʼã piko hikuái Pedro róga espiritual térã Satanás sinagóga? Tupã omombeʼu pe óga Haʼe omopuʼã vaʼekue ojejapoha umi “mboriahu ha peteĩ espíritu oñembyasyetévagui”, ha umi “oryrýivagui” Tupã “ñeʼẽ renondépe”. Haʼe ombojoavy umi oryrýiva Iñeʼẽ renondépe ambue atygui, umi oikuaveʼẽva ofrénda kyʼa, ha oiporavóva hikuái hape tee. Umi pe aty oikuaveʼẽva ofrénda kyʼa-gua ojuhúta, judíokuéra ojuhu haguéicha, hógape oñehejáta chupekuéra opyta hag̃ua nandi ha ñehundi reheve.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Opavave proféta kuéra oñe’ẽ ko yvy ape ári opa hag̃ua rehe, ha kóva hína peteĩ techaukaha pe joavy oĩva umi arandu apytépe, haʼekuéra oryrýiva Iñeʼẽ renondépe, ha umi itavýva oikuaveʼẽva Ñandejárape mbaʼe vaiete, umi mbaʼe vaiete iángakuéra oguerohorýva. Upévare, Ñandejára oiporavóta umi ñembotavy umi virgen Laodiceagua itavývape g̃uarã, ha upéva hína pe ñembotavy apóstol Pablo heʼíva oñemoñepyrũha peteĩ “japu” oñemoneĩ haguére.
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
Pe “japu” ha’e peteĩ símbolo específico Adventismo rembiasakuepe, ha umi omopu’ãva ojapyhy va’ekue upéva ary 1863-pe, ha omoañete hese ojejapo meme Adventista rembiasakue pukukue javeve. Upéva ha’e va’ekue peteĩ japu omoheñóiva peteĩ pyenda japu, ha upépe ha’ekuéra oñepyrũ omopu’ã peteĩ templo japuva gua’u. Ijapoha py’ỹi ojoguase hag̃ua pe templo añeteguápe osegui “ára pahápe” peve. Isaías omoĩ mbohapyha saĩmbyhy mokõi capítulo sesenta y seis ryepýpe umi vírgen iñarandúva ha umi ndoikuaáiva ñemboja’ópe. Isaías ohechauka hína pe tembiasakue profético ha’e omarkáva’ekue Isaías cuarenta ñe’ẽ peteĩhápe, Cristo opromete haguépe omondo pe Consolador mbohapy ára ha mbyte simbólico rire pe jejavy guasu 18 de julio de 2020 rire.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Pehendu Ñandejára ñe’ẽ, peẽ ipy’atarováva iñe’ẽ renondépe; pene ryvykuéra pene nda’éiva porã, ha pene mosẽva che réra rehehápe, he’i vaekue: “Toñemomba’eguasu Ñandejára”; ha ha’e ojehechaukáta pene vy’arã, ha ha’ekuéra otĩta. Oĩ peteĩ tyapu ñe’ẽ távagui, peteĩ ñe’ẽ tupãógui, peteĩ Ñandejára ñe’ẽ ome’ẽva hekovia iñenemigokuérape. Isaías 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
1798 guive 1844 peve, umi Millerita movimiento-pe, Ñandejára omopuʼã peteĩ templo espiritual, haʼe, pe ñeʼẽjoaju mensahéro ramo, oikévo pyaʼe ipype 1844-pe. Ñandejára omopuʼã peteĩ templo espiritual umi cien cuarenta y cuatro mil movimiento-pe, ikatu hag̃uáicha ou pyaʼe ha oike oñeʼẽmeʼẽ hag̃ua pe templo ndive. Pedro, iñeʼẽmaranduhápe peteĩhápe, mokõiha kapítulope, ohenói pe templo “óga espiritual”. Umi “ohendúva Ñandejára ñeʼẽ” haʼe umi Juan heʼíva Apocalipsis-pe, heʼívo umi ohendúva “ovyʼaha”. Haʼekuéra hína pe poyvi, poyvi niko ojejapo “Israel ñemosẽpyrekuéragui”. Umi Laodicea-ygua tavyta otĩta Ñandejára omombaʼeguasúvo ijehe umi Filadelfia-ygua ipyʼaryrývape Iñeʼẽ renondépe, ha Iñeʼẽ hína “añetegua”.
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Umi mbohapy ñe’ẽ oñehendúva pe ára aja, umi arandúva ha umi tavyva oñemboja’o jave pe ambue atygui, osẽ “távagui”, “tupãóguigui” ha “Ñandejáragui ome’ẽva jevy hekopete.” Pe peteĩha “ñe’ẽ” osẽva távagui ha’e “tyapu ñe’ẽ”, ha pe “tyapu” ha’e pe Mbopy’aguasu Rembiguái ñeguahẽ ouva pya’eterei.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Ha og̃uahẽmbávo Pentecostés ára, opavave oĩ peteĩ ñe'ẽme peteĩ hendápe. Ha sapy'aitépe ou yvágagui peteĩ tyapu yvytu hatã pya'e guasúicha, ha omyenyhẽ pe óga tuichakue oguapýhague hikuái. Ha ojekuaa chupekuéra kuatiáicha jepe'apyre tataicha, ha oguapy peteĩteĩ hi'arikuéra. Hechos 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Pe ñe'ẽ oñembohasáva “tyapu” ramo Hechos kapítulo mokõi, versíkulo mokõihápe, he'ise peteĩ “tyapu”, ha peteĩ “marandu”. Peteĩ “marandu” ha'e peteĩ profesía. Pe “tyapu” térã “pu” osẽva “távagui” ojehechauka “yvytu mbarete” ramo. Pe “ñe'ẽ tyapu guasu osẽva távagui” ha'e pe “marandu” térã pe marandu profesíagua Islam rehegua, ombojehechaukáva Consolador ñeguahẽ umi kanguekue piru yvýpe, umi ojejukava'ekue “pe tape guasúpe pe táva guasu rehegua, oñehenóiva espíritu rupive Sodoma ha Egipto, upépe avei ñande Ruvicha oĩhague kurusúre.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Isaías kapítulo cuaréntape, pe “ñe’ẽ” ombosako’íva’erã tape “pe mensajéro pe ñe’ẽme’ẽgua” rehehápe, oporandu mba’e marandupa tekotevẽ “osapukái”. Oje’e chupe “tosapukái” Islam marandu. Hechos-pe, pe “pu” omyenyhẽva’ekue Pedro róga espiritual, ha’e va’ekue “yvytu hatã pya’e ouva”, ha upéva Ezequiel treinta y siete-pe ou kuri umi irundy yvytu Islam-gua guive.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Tetãgui peteĩ tyapu ñe’ẽ, tupaógui peteĩ ñe’ẽ, Tupã Ñandejára ñe’ẽ ome’ẽva jey hembiayhúpe hekojojáva. Isaías 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Pe távagui ñande Ruvicha oñekrusifika hague guive, Pe Consolador raẽvete oikuaauka pe “ñe’ẽ” rehe peteĩva osapukáiva desiértope, mba’épa va’erã pe marandu. Upéi pe ehérsito mbarete, ha’éva pe témplo oñemopu’ãva’ekue, oñehaiháva simbólikamente pe ñepyrũrã guive 1798 guive 1844 peve, ombotuicha pe sapukái. Pe ehérsito mbarete rembiapo, ha’ekuéra omombe’úvo pe sapukái Islam rehegua, ogueraha pe mbohapyha “ñe’ẽ” ohechauka hag̃ua Tupã ñe’ẽ, pe huísio Estados Unidos ári pe léi domingo ñemoneĩ rehe. Upépe hína Ñandejára ome’ẽ hag̃ua hekojoja hag̃ua jevy. Umi mbohapy ñe’ẽ oñesãmbyhy pe tembiapo ñemi rekohistória apytépe, umi siete truenos rehegua, ha’éva ohechaukáva pe ñe’ẽ hebreo oñemoheñóiva’ekue pe Ñe’ẽpoty Arandueterei rupive ha oñembohasáva “añetegua” ramo, umi letra ñepyrũ, mbyte ha paha. ¡Nde ndaikatúi remboheñói ko’ã mba’e nde akãgui!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Ñamokõi hag̃ua marandu profétiko rehegua ñaime hag̃uéicha roikuaaukáva, Isaías upéi oñe’ẽ peteĩ tetã ñemoheñói rehe.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Ohasa mboyve imembyasy mboyve, imemby; hasý mboyve, osẽ chugui peteĩ mitã kuimbaʼe. Máva piko ohendu vaʼekue koichagua mbaʼe? Máva piko ohecha vaʼekue koʼãichagua mbaʼe? Ikatúpa yvy imemby peteĩ árape? térã peteĩ tetã onase oñondivepa sapyʼaitépe? Sión hasývo mante, imemby itaʼyrakuéra. Che piko aguerúta pe kuña imemby hag̃uáme, ha ndarojapomoʼãi imemby hag̃ua? heʼi Ñandejára; che piko ajapóta imemby hag̃uáme, ha amboty pe membyryru? heʼi nde Jára. Isaías 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Tetã oikóva kuña hasy mboyve ramo, koʼẽrõite oĩkuri tape ári, omanóva ha ipirúva, ha opa yvóra ovyʼajoa ijerekuéra rehe. Péro mokõi testígo oñemboʼy jave, umi ovyʼavaʼekue iñemano rehe okyhyjéma. Umi tete omanóva, ipirúva ha ojejukáva oñemboʼy jave tetã ramo, opa umi ohayhúva Jerusalén-pe upérõ ovyʼáta hendive. Umi ohayhúva Jerusalén-pe apytépe oĩ ndahaʼéi pe tetã añoite, umi cien cuarenta y cuatro milgua, ha katu avei Tupã ambue ovecha aty, upe jave oñehenóiva osẽ hag̃ua Babilóniagui. Jeikove jevy pe ñembyasy guasúgui 18 de julio de 2020-pe, ojejapo Consolador oguahẽ rupi, ha upéva ojapóta umi “kangue” omanóva ha ipirúva “hoky hag̃ua kaʼavoicha.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Pevy’a Jerusalén ndive, ha pevy’áke hendive, peẽ opa umi pehayhúva chupe; pevy’a hendive torypápe, peẽ opa umi pendepy’apyva’ekue hese. Ikatu hag̃uáicha peisu’u ha pehory hag̃ua ikãmby ñembopy’aguasúgui; ikatu hag̃uáicha peipyhy ha pevy’a hag̃ua hetaiterei hag̃ua iglória. Ñandejára he’i péicha: Péina ápe, che ambohasáta py’aguapy hi’ári ysyrýicha, ha tetãnguéra glória ysyry osyrymbávaicha; upérõ peisu’úta, pejereraháta ijyke ári, ha pendejerejeráta ipenýva ári. Oĩ hag̃uáicha peteĩ mitãkuña isy ombopy’aguasúva, upéicha che pombopy’aguasúta peẽme; ha Jerusalénpe pembopy’aguasúta. Ha pehechávo kóva, pende py’a ovy’áta, ha pene kangue okakuaáta ñanaicha; ha Ñandejára po ojekuaáta hembiguáikuéra rehe, ha ipochy hovaigua kuéra rehe. Isaías 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Pe Alfa ha pe Omega omoĩ Isaías rembiasa pahápe ipaha upe oñepyrũ haguepe voi, ñepyrũrãme, pe Consolador og̃uahẽha jehechaukarã reheve. Ha, opa ára guive oiko hag̃uáicha, opa marandu orrepresentáva pe mensáhe Elías rehegua ningo oñemoĩ Ñandejára oinupãha yvy peteĩ maldición reheve ryepýpe.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Ani, péina, Ñandejára ou hag̃ua tata reheve, ha hymba kavaju arigua kuéra yvytu ratáicha, ome'ẽ hag̃ua ipochy pochy etereípe, ha hekojojahápe tata rendýpe. Tata rupi ha ikyse rupi Ñandejára oikuaaukáta tekojoja opa yvypórape; ha heta va'erãta umi ojejukáva Ñandejára rupi. Umi oñemomarangatúva ha oñemopotĩva yvotytykuérape peteĩ yvyramáta rapykuéri mbytépe, ho'úvo kure ro'o, mba'e jeguaru ha anguja, ojehundíta oñondivepa, he'i Ñandejára. Che aikuaa piko hembiapokuéra ha iñemo'ãnguéra: og̃uahẽta ára ambyaty hag̃uápe opa tetã ha opa ñe'ẽnguéra; ha umíva ou ha ohecháta che mimbipa. Isaías 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Umi Adventista Laodiceagua ndorekóiva, oĩva pe “yvyra” porã ha ivaíva jeikuaaua rehegua rapykuéri, ha upéva “mbytépe” oĩva Edén “jardínpe”, he’i ojapoha ijehegui marangatu ha omopotĩha ijehe; hákatu añeteguápe ho’u hikuái Babilonia rembo’e ky’a, ha oñemi Adán ha Eva ojapohaguéicha, umi angaipa ohayhuetereívare ndaikatúi hag̃uáicha oheja. Haʼekuéra oñehundíta opa tetãnguéra ambuéndi. Oñembojoja hikuái umi arandu ndive, ha umíva haʼéta peteĩ “techaukaha”. Pe “techaukaha” haʼe pe “poyvi”, ha upéva ohechauka pe sábado, ha upéva hína Ñandejára nde Jára techaukaha omomarangatúva añetehápe Ipuévlope.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Upévare Israel ra’ykuéra toñangareko pytu’uha ára rehe, ojapo hag̃ua pytu’uha ára hembipota opa hag̃ua ijyke’ykuéra rupi, peteĩ hag̃ua ñe’ẽme’ẽ opa ára guarã. Kóva ha’e peteĩ techaukaha che ha Israel ra’ykuéra apytépe opa ára g̃uarã; pórke poteĩ ára pukukue-pe Ñandejára ojapo yvága ha yvy, ha ára poapyhápe opytu’u ha oñembopyahu. Éxodo 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Arandukuéra ndoñemi peteĩ yvyramáta profession guýpe, haʼekuéra oñemopuʼã peteĩ techaukaháramo, ohechauka hag̃ua Tupã mimbipa pe ñorairõ guasu pahaite rehegua escena-kuérape. Imimbipa haʼe Ikarakter, ha pe elemento Ikarakterpegua haʼekuéra ohechaukáva ko yvy ariguápe haʼe Alpha ha Omega, ñepyrũ ha paha, peteĩha ha pahagua, ojehechaukáva “Añeteháicha” ramo.
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Ha amoĩta peteĩ techaukaha ijapytepekuéra, ha amondóta umi okañýva apytégui tetãnguérape, Társis-pe, Pul-pe ha Lud-pe, umi hu’y omokyre’ỹvape, Tubal-pe ha Javán-pe, umi ypa’ũ mombyrývape, nohendúiva gueteri che herakuã guasu, ha ndohecháiva che mimbipa; ha ha’ekuéra omombe’úta che mimbipa umi gentíl kuéra apytépe. Ha oguerúta pende ryvykuérape peteĩ ofréndaramo Ñandejárape opa tetãgui, kavaju ári, kárrope, andahápe, mburika ári ha mymba pya’e ári, che yvyty marangatu Jerusalén-pe, he’i Ñandejára, Israel ra’ykuéra ogueruháicha peteĩ ofrénda mba’yru potĩme Ñandejára rógape. Ha che aiporavóta avei chuguikuéra saserdóteramo ha levítaramo, he’i Ñandejára. Pórke yvága pyahu ha yvy pyahu, ajapótava, opytáta che renondépe, he’i Ñandejára, upéicha avei opytáta pende ñemoñare ha pende réra. Ha oikóta, peteĩ jasy pyahúgui ambue jasy pyahúpe, ha peteĩ sábado-gui ambue sábado-pe, opa so’o oúta oñesũ hag̃ua che renondépe, he’i Ñandejára. Ha osẽta hikuái, ha ohecháta umi kuimba’e che rehe opu’ã va’ekue re’õngue; pórke ijysõ ndomanomo’ãi, ha tata noñemboguemo’ãi; ha ha’ekuéra oikóta ñembojeguarurã opa so’ópe. Isaías 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Isaías ñe’ẽmarandu profético paha oñepyrũ Consolador ou hag̃ua julio ary 2023-pe, ha pe tembiasakue opa upe oñepyrũhaguépe voi. Oguahẽ umi siete trueno rembiasakue kañymbype ojeipe’áva mboyve pe tiempo de gracia oñemboty hag̃ua. Ohechauka pe movimiento Millerita jey jevy iñepyrũme ojoajúha pe movimiento umi cien cuarenta y cuatro mil rehegua rembiasakue ndive ipahápe. Ohechauka pe maldición marandu omoirũva pe Elías maranduha Islam rembiapo profético marandu, omoñemyrõ hag̃ua umi tetãnguéra, Ñandejára oipuruháicha omboguahẽ hag̃ua juicio “primero” Estados Unidos ári, peteĩ ley dominical rehe, ha “último” opaite yvy ape ári, upe rebelión peteĩchagua rehe.
We will continue our consideration of Isaiah’s last narrative in the next article.
Romoĩvéta ñaneñehesa’ỹijo Isaías rembiasakue paha rehe pe artíkulo oútavape.