The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.
Isaías kuatiañe’ẽ ha, ko’ýte, Isaías ñe’ẽmarandu paha ojeporohoryetéva ojejuhúva capítulo cuarenta guive sesenta y seis peve, ha’e peteĩ jehechauka omomba’eguasúva mbovymi añetegua marandu profético iñimportánteva ojoajúva pypuku hag̃ua Jesucristo Revelación rehe, ko’ág̃a ojeipe’áva ñañemboja aja yvypóra ára de gracia ñemboty rehe. Peteĩva umi añetegua apytégui ha’e Alpha ha Omega jehechauka. Ambue kuatiañe’ẽ Biblia pegua ndaikatúi oñembojoja Isaías testimonio rehe Ñandejára rekokatu rehegua pe elemento ohechaukáva mba’e paha peteĩ mba’épe oñondive iñepyrũ rehe.
Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.
Máva ojapo ha omohu’ãva péva, ohenóivo umi ñemoñare ypy guive? Che hína Ñandejára, pe tenondegua, ha umi pahapeguándi; che hína upéva. Isaías 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Isaíaspe niko Tupã oikuaauka mba’épa pe ohechaukáva Tupã ha’eha Tupã.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Péicha he’i Ñandejára, Israel Ruvicha Guasu, ha iÑepyrũhára, Ñandejára ipuʼakapáva opavave ári: Che hína peteĩha, ha che hína pahague; ha che ykére ndaipóri Tupã. Ha máva, cheicha, ohenóita, ha omombeʼúta upéva, ha omoĩporãta che renondépe, guive che amoĩ hague hetaiterei yma guare tavayguakuéra? Ha umi mbaʼe oútava, ha oikótava, tohechauka haʼekuéra chupekuéra. Ani pekyhyje, ni peñemondýi: ndahaʼéi piko che amombeʼu vaʼekue ndévekuéra upérõ guive, ha aikuaauka hague? Peẽ voi hína che testígo. Oĩ piko Tupã ambue che ykére? Añetehápe, ndaipóri Tupã; che ndaikuaái avavépe. Isaías 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Isaías rembiasakue profétika paha omomba’eguasu pe ñemoañete perfecto ha pahaite pe Konsoladór ñeguahẽ rehegua, Jesús oprometéva’ekue.
Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.
Pehendu che rehekáva tekojoja rapykuéri, peẽ pejhekáva Ñandejárape: pema’ẽ ita guasu pendehegui oñekytĩ hague rehe, ha yvykua pypuku pendehegui oñeñohẽ hague rehe. Pema’ẽ Abraham, pende ru, rehe, ha Sara pene membykuñáva rehe; che niko ahenói chupe ha’eño, ahovasa chupe, ha amboheta chupe. Ñandejára niko ombopy’aguapýta Siónpe; ombopy’aguapýta opa iñehundiha rehe; ha ojapóta iñu hag̃ua Edén, ha iparahára hag̃ua Ñandejára yvotyty; vy’a ha tory ojuhúta upépe, aguyje, ha purahéi ryapu. Isaías 51:1–3.
The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.
Pe Consolador oguahẽva’ekue jasypokõi ary 2023-pe. Ambue añetegua Isaías ñe’ẽmondohápe oñemomba’eguasúva ha’e pe tembiasakue kañymby, mbohapy jepýpe oikóva, umi siete trueno rehegua, ha upéva hína pe “emeth” ñemohenda, pe ñe’ẽ hebreo ojejapóva pe peteĩha, paapyhaha, ha paha letra alfabeto hebreopegua rupive.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.
Peteĩ ñeʼẽ hyapu tavágui, peteĩ ñeʼẽ tupaógui, peteĩ ñeʼẽ Ñandejáragui omeʼẽva tepykue heñuãme iñenemigokuérape. Isaías 66:6.
Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.
Ambue añetegua iñimportánteva oñepresentáva Isaíaspe ha’e Islam rembiapo tembiporu ramo Tupã juicio ejecutivo rehegua py’ỹive hag̃ua tenonderãite Estados Unidos ári, ha upéi ko yvy tuichakue ári, domingo ñemombarete jehasáre.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Pe medida rupive, osẽvo, nde rembohováita hendive; ha’e ojoko yvytu hatãva pe yvytu kuarahyresẽgua árape. Isaías 27:8.
All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.
Koʼãite añetegua ikatu oñembojaʼo pe Marandu Pyhare Mbytegua rehegua apytépe, ha upéva hína umi dies vírgenes parábola ohechaukáva pe marandu oúva Jesucristo Revelación-gui, pe Túva omeʼẽ vaʼekue Jesúspe, ha Jesús omeʼẽ vaʼekue Gabriélpe, ha upéva omeʼẽ vaʼekue Juánpe, haʼe ohai hag̃ua ha omondo umi iglésia-kuérape. Roipurúma Isaías rembiasakue paha hag̃ua ñamombarete pe línea umi mbaʼe oikótava marandu proféticope, oñepyrũva Revelación capítulo once-pe, ha koʼág̃a jahupytýma capítulo doce-pe, moõ jajuhu pe kuña oñemonde vaʼekue kuarahýre ojehechaukaha hag̃ua upe simbolismo reheve Isaías omombarete porãiterei vaʼekue; ha upéva hína: Cristo ohechauka hag̃ua peteĩ mbaʼe paha, oipurúha peteĩ mbaʼe ñepyrũ.
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 ojekuaa peteĩ techaukarã guasu yvágape; peteĩ kuña oĩva kuarahy ao reheve, jasy katu ipy guýpe, ha iñakã ári peteĩ koróna doce mbyjakuéra rehegua: ha ha’e hyeguasu rupi osapukái, imemby hag̃uáicha hasýgui ha ohasa asy oñemoĩ hag̃uáicha. Ha ojekuaa ambue techaukarã yvágape; ha péina ápe, peteĩ dragón pytã guasu, oguerekóva siete akã ha diez ratĩ, ha siete koróna iñakãnguéra ári. Ha huguái ogueraha pe mbohapyhapy mbyjakuéra yvagapegua, ha omombo chupekuéra yvy ári: ha pe dragón oñemoĩ pe kuña oñemoĩmbátava renondépe, ho’u hag̃uáicha imemby oñemoheñói vove. Ha pe kuña omboheñói peteĩ mitãkuimba’e, ha’éva opororótava opa tetãnguéra ári peteĩ yvyra hierroguápe; ha imemby ojegueraha yvate Tupã rendápe, ha Itrónope. Apocalipsis 12:1–5.
The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.
Pe kuña ojejuhúva Apocalipsis mokõiha pahápe ha mokõipa peteĩme ha’e peteĩ símbolo Ñandejára tavayguakuéra poravopyre rehegua opa tembiasakue pukukue javeve. Umi doce trívu yma guare Israel tee rehegua ohechauka Ñandejára tavayguakuéra poravopyre ñemoñepyrũ, pacto guýpe oikóva. Umi doce trívu ohechaukaramo avei yma guare Israel tee paha, Cristo oiporavórõ guare doce temimbo’e. Umi doce temimbo’e, yma guare Israel tee pahápe, ha’e avei umi doce apóstol Israel espiritual pyahu ñepyrũme. Mokõi testígo ñepyrũgua ha peteĩ testígo paha oñembojoaju omoañete hag̃ua mbohapy testígo omombe’úva umi cien cuarenta y cuatro mil ha’eha Israel espiritual pyahu paha.
The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.
Umi cien cuarenta y cuatro mil avei hína pe poyvi oñemosẽ vaʼekue ijoykeʼykuéra rehegui. Haʼekuéra hína pe poyvi vaʼekue peteĩ ñu umi kangue omanóva ha ipirupaiteva ojapóva, oñenoíva pe tape ári pe táva guasu Sodoma ha Egipto-pe, umi mymba ojupi vaʼekue yvykua pypukuʼỹva guive ojuka vaʼekue chupekuéra. Haʼekuéra hína pe poyvi, haʼéva pe akãrague ita kuéra, pe kuña ogueraháva iñakã ári.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Ha Tupã Ijára osalváta chupekuéra upe árape, ita’ygueicha, ha’eñopegua itavokuéraicha; peteĩ akãjegua itaicha oñemopu’ãta hikuái poyvi ramo iñyvýpe ári. Zacarías 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Pe pendón, ha’éva umi cien cuarenta y cuatro mil itá, Cristoicha avei.
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.
Ha opavave oyu'u avei pe mismo y espiritual guigua: ha'ekuéra oyu'u va'ekue upe ita guasu espiritualgui omoirũva'ekue chupekuéra; ha upe Ita guasu niko Cristo va'ekue. 1 Corintios 10:4.
Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”
Cristo tipifika umi ciento cuarenta y cuatro milpe, ha Pedro oime hag̃ua Pablo ndive Cristo ha’eha pe “ita oikovéva” ojeheja hag̃uáicha, ha Pedro avei ohechauka va’ekue Ñandejára tavayguakuéra avei ha’eha “ita oikovéva.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.
Peñembojáva hese, ita oikovéva reheháicha, yvypóra kuéra omboykéramo jepe, Tupã katu oiporavo ha hepyeterei, peẽ avei, ita oikovévaicha, peñemopuʼã peteĩ óga hag̃ua espiritual ramo, peteĩ saserdósio marangatu ramo, peikuaveʼẽ hag̃ua mbaʼejoapy espiritual, Tupã oguerohorýva Jesucristo rupive. 1 Pedro 2:4, 5.
The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.
Umi cien cuarenta y cuatro mil ndaha’éi añoite ita kuéra kuñakarai akã jeguápe, ha’e kuéra voi pe akã jegua.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.
Sión rehehápe ndachekirirĩmo’ãi, ha Jerusalén rehehápe ndapytamo’ãi, pe tekojoja osẽ meve hendy hag̃uáicha, ha isalvasión tataendy hendy hag̃uáicha. Ha umi tetã ambue ohecháta nde rekojoja, ha opa mburuvichakuéra nde gloria; ha oñembohérata ndéve téra pyahu, Ñandejára jurúgui oñembohérava. Nde avei reime va’erã peteĩ akã rehegua jeguaka mimbipa Ñandejára pópe, ha peteĩ mburuvicha guasu akã rehegua jeguaka nde Jára pópe. Isaías 62:1–3.
Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.
Cristo ohechauka umi cien cuarenta y cuatro mil-pe. Ha’e hína ita guasu, ha ha’ekuéra hína “ita kuéra”. Ha’ekuéra hína “mbyta jeguaka porã Ñandejára pópe”, ha Cristo hína pe jeguaka mbyta porã.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.
Upérõ árape Ñandejára ehérsito kuéra Jára oikóta peteĩ koróna mimbipa ha peteĩ diadéma porãite ramo hembyre tavayguakuérape guarã, ha peteĩ espíritu juicio rehegua ramo upe oguapývape ohusgáva apytépe, ha mbarete ramo umi ombojevývape ñorairõ okẽ peve. Isaías 28:5, 6.
When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.
Jajepyʼamongeta pe papapy mokõiha paha paha oñepyrũha ha opaha rehe, kuña ohechauka tavaygua ojeporavo vaʼekuépe ñemoĩmbyme ñepytyvõme Israel ymaguágui yvyty Sinaípe guive, pe tembiasakue peve umi cien cuarenta y cuatro mil rehegua. Haʼekuéra ojehechaukaʼekue Cristo rupive, ha Hembiapo ñemoheñói ohechaukaʼekue umi kangue piru omanóva ñemoingove jevy pe tape guive, upépe ojuka haguépe chupekuéra 18 de julio de 2020-pe. Pe proceso mokõi jeygua Ezequiel treinta y siete-pe heʼíva mbyky ha hesakã porã, oguerúva jeikove umi mokõi maranduhaʼépe, “primera mención” ramo ojeguereko Adán ñemoheñóipe.
Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.
Adán ojejapo mokõi etapa rupi. Tenonderã ojeforma chupe, ha upéi Cristo opytuʼu pype pe tekove pytũ, heʼiháicha pe pytũ umi irundy yvytu gotyogua Ezequiel-pe omoingove jey vaʼekue umi kangue pirúpe. Adán ojejapo kuimbaʼe tuichapaite ramo, ha upéicha jepe, ijejapo hína vaʼekue, heñóiha avei. Umi ciento cuarenta y cuatro mil oñemoheñói mbohapy ára ha mbyte simbóliko rire, oĩ rire omanóvaicha tape rupi ohasáva ñemano ñu rupi. Umi ciento cuarenta y cuatro mil oñemoheñói pe kuña ombohysýi vaʼekue pe “mitãkuimbaʼe: oisãmbyhýtava peteĩ yvyra hierro reheve.” Oĩgui tupaópe símbolo ramo opa tembiasakue pukukue javeve, pe kuña Apocalipsis doce-pe oguerovia avei pe símbolo peteĩchagua “yvyty” Daniel mokõi-pe.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsis ha’e peteĩ kuatiañe’ẽ oñembotýva, ha katu avei ha’e peteĩ kuatiañe’ẽ ojepe’áva. Ipype oñemboguapy umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra ha’e añeteguáva, ndaha’éi mba’e jepiguáva ha ndaikatúiva ojekuaa hag̃ua. Ipype ojegueraha jey pe profecía rape peteĩcha Daniel-peguáicha. Oĩ profecía kuéra Tupã ojapojeyva’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ chupekuéra tuicha mba’e. Ñandejára ndojapojéi umi mba’e ndaha’éiva tuicha momarandu hag̃uáva.” Manuscript Releases, volumen 9, 8.
The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.
Pe profecía peteĩcha ojuhúva Daniel-pe oñemotenonde jey Apocalipsis-pe. Daniel ita, oñekytĩva yvytygui po’ỹre, ha’e Pedro “ita oikovéva”, “oñemopu’ãva óga espiritual ramo, saserdóte marangatu ramo”, ha Daniel ita avei orrepresenta umi cien cuarenta y cuatro mil. Pe yvyty ha’e Tupã iglesia tembiasakue pukukue javeve.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ha umi mburuvicha guasu árape yvágagui Ñandejára omoñepyrũta peteĩ rréino, araka’eve noñehundimo’ãi hag̃ua; ha pe rréino ndojehejáimo’ãi ambue tavayguakuérape, ha’e katu omopẽmbaitéta ha ohundipáta opa ko’ã rréino, ha opytáta opa ára g̃uarã. Nde rehechágui pe ita ojekytĩ hague yvytýgui po’ỹre, ha omopẽmbai hague pe kuarepoti hatã, pe kuarepoti pytã, pe ñai’ũ, pe pláta ha pe óro; pe Ñandejára Guasu oikuaaukáma mburuvicha guasúpe mba’épa oikóta ko’ẽrõite guive: ha pe kéra añete, ha iñemyesakã katu ojeroviapy hag̃uáicha. Daniel 2:44, 45.
The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.
Pe marandu Sapukái Pyharepyte guive rehegua, umi cien cuarenta y cuatro mil rehegua, ojehechauka avei ama pahaicha; ha ama paha tiémpope Tupã “omopu’ã” pe rréino ojehechaukáva Daniel ita rupive.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Pe ama ára pahápegua oúta umi ipotĩva ári—upérõ opavave ohupytýta pevaʼekue yma guaréicha.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Ojehejávo vove umi irundy ánhel ikatu hag̃uáicha oho, Cristo omoñepyrũta Ijovake renda. Avave ndojapomo’ãi pe ama pahague ndaha’éirõ umi ojapóva opa ikatúva. Cristo ñanepytyvõse. Opavave ikatu va’erã ñandejára poriahuvereko rupive, Jesús ruguy rupi, ñande pu’aka hag̃ua. Opa yvága oikuaa hag̃ua tembiapo rehe. Umi ánhel oĩ avei ipype.” Spalding and Magan, 3.
The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.
Pe irundy Islam yvytu ojejoso hag̃ua pe léi domingo-pe, ha upéi Cristo omopyenda Itavusu. Upéva oiko umi árape umi tavusu espiritual Daniel capítulo mokõi-me guare. Umi irundy pahápegua tavusu espiritual Nabucodonosor képe, oñembojoguákuri umi irundy peteĩha tavusu tee rehe. Babilonia tee, Medo-Persia, Grecia ha Roma orrepresenta Babilonia espiritual, Medo-Persia, Grecia ha Roma.
Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.
Babilonia espiritual hína pe akã óroguigua, orresivíva peteĩ herida omano hag̃uáicha ary 1798-pe, oñemopyendaháicha Nabucodonosor ojeipe’a sapy’ami hag̃ua ipoguýgui “siete tiempos” aja. Umi mbohapy joaju — dragón, mymba ha proféta japu — omoheñóiramo pe mburuvicharenda poapyha, oúva umi siete-gui, upéva ojejapóta opa umi mburuvicharenda espiritual-gui, ojehechaukáva Nabucodonosor ta’ãngápe, mokõiha kapítulope. Pe papado omanóva ha pe papado oikove jeyva’ekue hína pe akã óro espiritual ta’ãngápe, iñepyrũme ha ipahápe umi irundy mburuvicharenda espiritual rehegua. Tetã peteĩ reko Amérikagua, mokõiha ramo umi irundy mburuvicharenda apytépe, ojehechauka Medo-Persia espiritual ramo. Naciones Unidas, mbohapyha ramo umi irundy mburuvicharenda apytépe, ojehechauka Grecia espiritual ramo, ha oñondivepa hikuái omoañete pe mbohapy joaju dragón, mymba ha proféta japu rehegua, oñemopyenda hag̃ua pe mburuvicharenda poapyha, oúva umi siete-gui. Pe papado hína pe anticristo ha oheka ombojoja hag̃ua Cristo-pe. Ko mba’épe; umi pahápegua irundy mburuvicharenda espiritual apytépe, pe papado hína pe peteĩha ha pe pahaguéva.
The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.
Ita ojepe’áva pe yvytýgui, oiko peteĩ rréino omyenyhẽva opaite yvy, ha oñemopu’ã peteĩ poyvi ramo “ko’ã mburuvichakuéra ára-pe”, opaite rréino espiritual pe ta’angápe oĩva ojehechauka hag̃ua kyre’ỹme “ára pahápe”. Pe poyvi ñemopu’ã, ha’éva Cristo rréino ñemopu’ã, oiko umi irundy yvytu Islam-gua oñemosãso jave, ha pe ama riregua oñehẽ jave jejopýre’ỹme pe léi domingo-pe.
The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.
Ita ojeikytĩva pe yvytýgui omongu’ipáta opa umi yvy arigua rréino espiritual, ojehechaukáva “pe hierro, pe brónse, pe ñai’ũ, pe pláta ha pe óro” rupive. Umi cien cuarenta y cuatro mil ohechauka Cristo-pe, haʼe pe Apocalipsis doce-pe “mitã kuimba’e”, ikuaávo heñói hague ohechaukaha ramo umi cien cuarenta y cuatro mil ñemoñare rehegua. Pe “mitã kuimba’e” oñemoĩ hag̃uáicha “oisãmbyhy opa tetãnguéra peteĩ yvyra hierro reheve.” Upe yvyra rupive, haʼe omopẽmbaitéta umi tetãnguérape.
I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.
Amombeʼúta pe ñeʼẽmboaje: Ñandejára heʼi chéve: Nde hína che Raʼy; ko árape romboheñói. Ejerure chéve, ha ameʼẽta ndéve tetãnguéra ne erensiarã, ha yvy apyraite peve nembaʼerã. Remopẽta chupekuéra peteĩ yvyra hierro reheve; remonguʼíta chupekuéra mbaʼyru ñaiʼũ apoha mbaʼeicha. Salmo 2:7–9.
The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.
Tupã Ra'y ouñemoheñói Túvagui. Heta tapicha ojapyhy ko añetegua ha omokarẽ ijehénte guarã ñehundi. “Oñemoheñói” he’ise ome’ẽ tekove, péro jaikuaa ndaipori hague araka’eve peteĩ ára Cristo ndoikovéi hague.
“‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.
“‘Koʼág̃a pe Espíritu heʼi hesakã porã vaʼekue, ára pahápe oĩtaha umi ojei vaʼerã jeroviágui, ohendúvo espíritukuéra ombotavyvape, ha aña-kuéra mboʼepy; ijapu hag̃ua tekokatu mokõi hag̃uame; oguerekóvo ikonsiénsia hapykuéva peteĩ hierro haku reheve.’ Pe apostasia rembiapo ñemotenonde ipahaguéva mboyve oĩta peteĩ jejerovia javyhy. Ndaiporimoʼãi apytuʼũ hesakã ha añetegua pe Tupã ñemimby rehegua rehe. Peteĩ añetegua rire ambue oñembyaíta. ‘Ha ndaipóri avavépe oñemoĩ hag̃ua mokõime: tuicha niko pe tekopoty ñemimby: Tupã ojechauka vaʼekue soʼópe, oñembojoja Espíritu rupive, umi ánhel ohecha vaʼekue chupe, oñemombeʼu vaʼekue tetã ambuépe, yvórape ojejerovia hese, ha ojegueraha yvágape glóriape.’ Heta oĩ omoneĩʼỹva Cristo oikohague ymaite guive, ha upévare omoneĩʼỹ avei idivinidad; noñemoneĩri chupe peteĩ Salvador tee ramo. Kóva haʼe peteĩ ñembotove tuichaitereíva Cristo rehe. Haʼe vaʼekue Tupã Raʼy peteĩete imemby, ha peteĩetevaʼekue Túvandi iñepyrũmby guive. Hese rupive ojejapo vaʼekue umi yvy apytuʼũ.” Signs of the Times, 28 jasypo 1894.
When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.
Ojehechakuaa jave Cristo-pe Túva “ra’y oñemoheñóiva” ramo, upéva ohechauka peteĩ añetegua ojoajúva Cristo rehe, peteĩ añetegua oñehundíva, oñembopyta hag̃ua mbaretépe yvypóra sy ha túva rekokatuha techapyrãme. Ndaikatúi jahesa’ỹijo Tupãme ñande yvypóra jehecha rupive. Ikatu hag̃uánte jahesa’ỹijo Tupãme Ha’e voi ohechaukaháicha ñandéve Ijeheguiete hesa’ỹijo.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.
Tojeheja pe heko vai ipére pe iñaña, ha pe kuimba’e hekojoja’ỹva iñakãguapýre; ha tojevy Ñandejára rendápe, ha ha’e oiporiahurerekoíta chupe; ha ñande Jára rendápe, ha’e pardón hetaitereíva ome’ẽta rupi. Che remiandu ndaha’éi pene remiandu, ni pende rape kuéra ndaha’éi che rape kuéra, he’i Ñandejára. Yvága kuéra yvateháicha yvy ári, upéicha che rape kuéra yvate pende rape kuéragui, ha che remiandu pende remiandu kuéragui. Isaías 55:7–9.
To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.
Ñamyakã hag̃ua pe ñe'ẽ “oguerekóramo ta'ýra” ikatu hag̃uáicha oñemombe'u oĩ hague peteĩ ára Túva omoheñóihápe Cristo, ha'e hína oñehendu hag̃ua “ángel ombotavyvape, ha añátekuéra mbo'epykuérape.” Ore ñehesa'ỹijo ko'ág̃agua rembipotápe, amombe'u hag̃uánte kuña ojehechaukáva Apocalipsis mokõiha capítulope va'ekue ombohysýitaha upe “kuimba'e mitã” oisãmbyhýtava tetãnguéra peteĩ yvyra hierroguápe. Umi cien cuarenta y cuatro mil avei oisãmbyhýta tetãnguéra peteĩ yvyra hierroguápe.
The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”
Pe iglesia Tiatíra rehegua ojevy jey, páparekuéra oguerekova’ekue herida omano hag̃uáicha oñepohã rire pe léi arapokõindy rehegua rupive. Upe tembiasakuepe, pe ñe’ẽme’ẽ oñeme’ẽva Tupã tavayguakuérape ha’e hína umi ipu’akáva oguerekotaha mburuvicha hag̃ua umi “tetãnguérape” ári “itaju yvyra” reheve.
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.
Ha pe ojopysóva, ha oguereko che rembiapokue pe pahaite peve, chupe ame'ẽta pokatu tetãnguéra ári; ha ha'e oisãmbyhýta chupekuéra peteĩ yvyra hierroguigua reheve; ña’ẽnguéraicha peteĩ kambuchi apoha mba’yru oñembyai hag̃uáicha: upéicha avei che ajapyhýkuri che Ru-gui. Apocalipsis 2:26, 27.
God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.
Tupã tavayguakuéra oĩva tupaogua Tiatíra pegua jehechaukapahápe, ha’e hína umi cien cuarenta y cuatro mil. Kuña iñepyrũme omboja Cristo-pe, ha ipahápe omboja umi cien cuarenta y cuatro mil-pe, umi oho Lamb ryepýpe.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.
Ha opurahéi peteĩ purahéi pyahu ramo guáicha pe tróno renondépe, ha umi irundy tekove renondépe, ha umi karai guasu kuéra renondépe; ha avave ndaikatúi oikuaa upe purahéi, ndaha’éiramo umi cien cuarenta y cuatro mil, umi ojepyréva yvygui. Ko’ãva hína umi ndojeky’áiva kuñanguéra ndive; ha’ekuéra niko virgen. Ko’ãva hína umi oikóva Memelápi rapykuéri ohohápe. Ko’ãva ojepyréva apytégui yvyporakuéragui, tenonde yva ramo Tupã ha Memelápe guarã. Apocalipsis 14:3, 4.
Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.
Cristo heñói “tenondete”, ha umi ciento cuarenta y cuatro mil osegi pe Ovecha Ryrýi, upévare haʼekuéra heñói “pahápe”. Cristo “ojegueraha Yúspe”, péicha avei umi mokõi testígo Apocalipsis capítulo once-pe. Mokõivéva imembykuéra ojupi Túvape.
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 2:5.
Ha’e imemby peteĩ kuimba’e ta’y, upéva oguerekótava opa tetã nguéra yvyra peteĩ hierroguigua rupive: ha imemby ojegueraha Yára rendápe, ha Itróno peve. Apocalipsis 2:5.
Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”
Cristo, oñembohérava Ñandejára de los Ejércitos, ha’e avei “Jacob rembi’u”, ha Israel ha’e “itáva ijehupytyrã rehegua”, ha Israel avei ha’e Hembiporu ñorairõrã ha Hembiporu guasu ñorairõme, ha’e ojeporúva “ombyaipa hag̃ua tetãnguéra”.
The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.
Pe mba’e oĩva Jacob pegua ndaha’éi ha’ekuéraicha; ha’e niko opa mba’e Apoha ypykue; ha Israel hína iherencia yvyra. Jehová de los ejércitos hína héra. Nde hína che kyxe ñorairõrã ha che tembiporu guerra-pegua; nde rupive aipe’apa tetãnguéra, ha nde rupive ahundíta mburuvichakuéra retãnguéra. Jeremías 51:19, 20.
Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.
Cristo ha umi cien cuarenta y cuatro mil mokõivéva ogoverna ha omboja’o pehẽnguépe umi tetãnguéra yvyra hierro reheve. Cristo hína “Jacob pehẽngue”, ha péicha avei hína Ipuévlo.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Ñandejára rembipota ha’e Itavayguakuéra; Jacob ha’e pe toukue Ijopói rehegua. Deuteronomio 32:9.
The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.
Ita ojeikytĩva yvytygui, ohechaukáva Tupã iglésia, ha’e hína pe ipahaguéva jehechauka iglésia rehegua omyenyhẽva yvy tuichakue Iñemimbipa reheve; ha chupekuéra oipuru Tupã ijakáicha ñorairõme onupã hag̃ua pe ta’anga pykuéra ha omoambue hag̃ua umi reino “ara pyharekue mbyatyha rendaguépe oñemongu’íva kuarahy aku rykueguáicha.” Umi reino oipeju mombyry yvytu.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.
Upéi pe hierro, ñai’ũ, brónse, pláta ha óro oñemby’aipa joa, ha oiko yvyra’ỹi ojoguáva pe trigo mbokajaty renda aravo arakupeguápe; ha yvytu ogueraha hag̃uaicha, ndaipóri hag̃ua hendaguã chupekuéra: ha pe ita oinupã va’ekue pe ta’anga-pe oiko peteĩ yvyty guasu, ha omyenyhẽ opa yvy. Daniel 2:35.
It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.
Tekotevẽkuri oñemoĩ kuña ra’ãnga pe poyvi yvate yvágape oñemopu’ãva rehegua ryepýpe, pórke Apocalipsis kapítulo doce ohechauka peteĩ ñorairõ ñepyrũ Cristo ha Satanás apytépe oñepyrũva’ekue yvágape; ha upéicha ojapóvo, ohechauka peteĩ ñorairõ oikóva yvágape, ha upéva voi ohechauka pe tuicha controversia Cristo ha Satanás apytépe paha. Apocalipsis kapítulo doce ha trece ohechauka pe ñorairõ paha pe tuicha controversia rehegua, ha ojapo upéva ohechaukávo Satanás rembijokuái kuéra ha umi cien cuarenta y cuatro mil oñorairõha yvágape.
In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.
Pe artíkulo oútavape, ñañemotenondéta jajapo hag̃ua pe ñorairõ yvágape oikóva umi “ára pahápe”, ojehechauka hag̃ua pe ñorairõ yvágape oñepyrũva’ekue iñepyrũmbýpe.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ha ahecha ambue mymba vai osẽva yvýgui; ha oguereko mokõi hatĩ ovecha ra’y-icha, ha oñe’ẽ dragón-icha. Ha omba’apo opa mbarete mymba vai peteĩha rehegua henondépe, ha ombojerure yvy ha umi oikóva ipype toñemomba’e guasu mymba vai peteĩhávape, upe iperevai omano hag̃uáicha okuera va’ekuépe. Ha ojapo techaukaha guasu, ha upéicha ojapo tata oguejy hag̃ua yvágagui yvy ári yvypóra renondépe, Ha ombotavy umi oikóva yvy ári umi techaukaha rupive oguerekóva pu’aka ojapo hag̃ua mymba vai renondépe; he’ívo umi oikóva yvy ári ojapo hag̃ua ta’anga mymba vaípe guarã, upe oguerekóva kyse pya’e hag̃ua ha oikovéva. Ha oguereko pu’aka ome’ẽ hag̃ua tekove mymba vai ra’angápe, ikatu hag̃uáicha mymba vai ra’anga ñe’ẽ ha ojapo hag̃ua opa umi noñemomba’éi mymba vai ra’angápe tojejuka. Ha ojapo opavave, michĩva ha guasúva, ipirapire hetáva ha mboriahúva, isãsóva ha tembiguáiva, toñemoĩ hag̃ua peteĩ marca ipo akatúa térã isyváre: Ha avave ndaikatúi hag̃ua ojogua térã ovende, ndaha’éiramo pe oguerekóva marca, térã mymba vai réra, térã héra papapy. Ko’ápe oĩ arandu. Pe oguerekóva kuaapy toipapa mymba vai papapy: peteĩ kuimba’e papapy rupi; ha ipapapy ha’e seiscientos sesenta y seis. Apocalipsis 13:11–18.