At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Millerita rembiasakue ñepyrũme, ary 1798-pe, Daniel kuatiañe’ẽme pe visión ysyry Ulai rehegua ojeipe’a hag̃ua, ha upévagui osẽ peteĩ arandupy ñembohetave oha’ã ha ohechauka mokõi aty omomba’eguasúva. Pe visión Ulai rehegua orrepresenta pe marandu hyepypegua Tupã tavayguakuérape guarã, ojehechaukaháicha Apocalipsis capítulo mokõi ha mbohapy peve umi siete iglesia rupive. Pe tembiasakue profético opaha rupi, oñepyrũva’ekue 1798-pe, Exeter camp meeting-pe, agosto 12 guive 17 peve, ary 1844-pe, pe marandu Cry de Medianoche rehegua ojeipe’a hag̃ua, León de la tribu de Judá omboguejývo Ipo peteĩ añetegua kañymby ári, ha upévagui osẽ peteĩ arandupy ñembohetave oha’ã ha ohechauka mokõi aty omomba’eguasúva.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
1989-pe, Daniel 11:40-pe oñemombe’uháicha, umi tetã ohechaukáva pe antigua Unión Soviética-pe ojerévo pe papado ha Estados Unidos poguýpe, pe visión ysyry Hiddekel rehegua, Daniel arandukápe, oñembotyva’ekue ojepe’a, ha upévagui osẽ peteĩ conocimiento ñembohetave oprobáva ha ohechaukáva mokõi aty adoradór kuérape. Pe visión Hiddekel rehegua ohechauka pe marandu okapeguáva Ñandejára tavayguakuéra enemigo-kuéra rehegua, ojehechaukaháicha umi siete sello Apocalipsis arandukápe. Pe tembiasakue profético oñepyrũva’ekue 1989-pe pahápe, oñepyrũvo umi mokõi semána paha rupi julio 2023-pe, pe León Judá tríbu guigua oñepyrũ pe tembiapo ojepe’ávo pe mensaje del Clamor de Medianoche ñemboty, oipe’ávo Ipo peteĩ añetegua kañymbágui, ha upéva ogueru peteĩ conocimiento ñembohetave oprobáva ha ipahápe ohechaukátava mokõi aty adoradór kuérape Ñandejára tavayguakuéra apytépe.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Juan kapítulo catorce pe peteĩha versíkulope, Cristo omokyre’ỹ umi temimbo’epe ani hag̃ua ipy’akuéra ojepy’apy.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Ani peẽ py’a pendejepy’apy hag̃ua: pejerovia Tupãre, pejerovia avei cherehe. Juan 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Mbegueve mbykymi rire Cristo ojegueraha, ha upe riremínte oñemosãingo kurusúre, oñeñotỹ ha oikove jey. Ojupi rire Túva rendápe, ou jeýkuri hemimbo’ekuéra rendápe.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Ha haʼekuéra oñeʼẽ aja péicha, Jesús voi oñemboʼy mbytepekuéra ha heʼi chupekuéra: Pyʼaguapy toĩ pendive. Ha haʼekuéra okyhyje eterei ha opyta mondýipa, ha oimoʼã ohechaha peteĩ espíritu. Ha haʼe heʼi chupekuéra: Mbaʼére pende pyʼatarova? ha mbaʼérepa opuʼã pene korasõme umi pensamiento? Lucas 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Peteĩha ñembyasy peteĩ línea de reforma-pe oiko jave Tupã tavaygua hesarái peteĩ añetegua ojehechauka vaʼekuéregui yma. Umi temimboʼe hesarái kuri pe Jesús heʼi vaʼekuére chupekuéra saʼive peteĩ arapokõindy mboyve, okyhyje ha oñembyasy mboyve pe kurusu apañuãi guasúpe. Pe ñembyasy peteĩha rire ou peteĩ ára oñehaʼarõha, ha upéva, umi diez virgen parábola-pe, ojehechauka pe Novio ndaipóri ramo. Jesús heʼi porãite vaʼekue umi temimboʼépe ohotaha Itúvape rendápe, péro ou jeýta hague. Pe oikuaauka vaʼekue upe mboyve umi temimboʼépe ndovaléi ani hag̃ua ipuʼaka ári kuéra pe apañuãi guasu. Umi diez virgen parábola contexto-pe, peteĩ apañuãi guasu haʼe pe carácter ojehechaukahápe, ndahaʼéi oñemoheñóihápe arakaʼeve. Jesús oiporavo ha omoĩ porã vaʼekue umi temimboʼépe, ha heʼi chupekuéra upe añetegua voi pe apañuãi guasu mboyve.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Ndapeiporavo che, ha che aiporavo peẽme, ha romoĩ peẽme peho hag̃ua ha peproduse yva, ha pende yva opyta hag̃ua; ikatu hag̃uáicha opa mbaʼe pejeruréva Túvape che rérape, haʼe tomeʼẽ peẽme. Juan 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Upéicharamo jepe haʼekuéra ojeiporavo vaʼekue, upéva ndoguerúi vaʼekue ani hag̃ua pe apañuãi tuichaite ombotuicha chupekuéra.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Tekove ojehechauka peteĩ apañuãi rupi. Pe ñe'ẽ kyre'ỹ oikuaauka haguépe pyhare mbytepe, ‘Péina, pe ména omendátava ou; pesẽ pehuguãitĩ haguã chupe,’ umi kuñataĩ okeva'ekue opáy ipeke gui, ha ojehecha máva-pa ojapo va'ekue ñembosako'i upe mba'erã. Mokõivéva aty ojuhúkuri oimo'ã'ỹre, péro peteĩva oĩkuri oñembosako'íma pe tekotevẽ pya'erãme guarã, ha ambuéva ojejuhu oñembosako'i'ỹre. Tekove ojehechauka circunstancia rupi. Umi mba'e pya'e oúva oikuaauka pe añetehápe oĩva tekovépe. Oimeraẽ ñehundi pya'e ha ojeha'arõ'ỹva, ñembyasýgui jepe, térã apañuãi, mba'asy oúva ojeha'arõ'ỹre térã jehasa asy, mba'eve omoĩva ánga ombohovái hag̃ua mano, oikuaaukáta pe añetehápe oĩva ipype tekovépe. Ojehechaukáta oĩpa térã nahániri jerovia añetéva Tupã ñe'ẽ ñepromésape. Ojehechaukáta avei ánga oñemyatyrõpa py'aguapy rupi, oĩpa térã nahániri aséite mba'yrupe lámpara ndive.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Ára de prueba oúva opavavépe. ¿Mba’éichapa jajekuave’ẽ ñaime jave pe prueba ha jehechauka Tupãgui guýpe? ¿Ogue piko ñande lámpara? térã ¿jaguerekópa gueteri hendy hag̃uáicha? ¿Ñaimépa ñasãso hag̃uáicha opaichagua tekotevẽ guasúgui ñane joaju rupive Hendive, pe henyhẽva gracia ha añeteguáre? Pe cinco kuñataĩ arandu ndaikatúi ombohasa heko pe cinco kuñataĩ tavy-pe. Tekokatu ojejapo vaerã ñande rehe peteĩteĩramo.” Review and Herald, 17 de octubre de 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Pe revelación Jesucristo reheguáva oñemombeʼúva umi peteĩha versículo-kuérape Apocalipsis kuatiápe haʼe pe marandu paha ñemongyhyjéva pe iglesia-pe guarã ha upéi pe mundo-pe guarã. Upe revelación ojeipeʼa umi sello-gui pe gracia ñemboty mboyve, Judá ñemoñareguáva León rupive, haʼéva ojehechauka hag̃ua Apocalipsis capítulo cinco-pe peteĩnte ramo pe oikóva digno oipeʼa hag̃ua pe kuatiañeʼẽ oje-sellávaʼekue.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Ha peteĩva umi karai guasu apytégui he’i chéve: Ani resẽ nde resaýpe; ema’ẽ, Judá ñemoñaregua León, David rapo, ipu’akapáva oipe’a hag̃ua pe kuatiañe’ẽ, ha ojora hag̃ua hesegua umi siete sello. Apocalipsis 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Pe Léon Judá ñemoñaregua ha’e avei “David rapo”, ha’e avei “David ra’y” ha ha’e avei David Ruvicha. Pe joaju ojehechaukáva Léon Judá ñemoñareguáre ohechauka kóicha: Léon Judá ñemoñaregua osella térã oipe’a jave peteĩ añetegua, upéva ojapo oiporúvo pe mbojoapyha peteĩha ñeñemombe’u rehegua, ohechaukáva mba’e paha peteĩ mba’épe iñepyrũ rupive, oñembojehechaukaháicha Jesús rehe “David rapo” ramo. Peteĩ añetegua ojeipe’a jave peteĩ aravo pahápe, oñepyrũ peteĩ ñemopotĩ rape, oñembojehechaukaháicha Daniel 12-pe.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Pe Léon Judá ñemoñaregua oipe’a va’ekue pe kuatiañe’ẽñeñongatupyre ha ome’ẽ va’ekue Juánpe pe jehechauka mba’éichapa oikóta ko’ã ára pahápe. Daniel opyta va’ekue ilótere ogueraha hag̃ua he testimoni, oñemboty va’ekue ára paha peve, upe jave oñemomaranduva’erã pe marandu peteĩha ánhel rehegua ñane múndope. Ko’ã mba’e oreko importancia infinita ko’ã ára pahápe, ha upéicharõ jepe, ‘heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta,’ ‘umi iñañáva katu ojapóta iñañáva: ha avave umi iñañávagui noikũmbymo’ãi.’” Manuscript Releases, volúmen 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Jesús rembiapo Judá ñemoñare guaicha León ramo ha’e peteĩ mba’e iporãitereíva ha ndopáiva, ha katu “avave” umi “aña” apytégui ndoikuaamo’ãi hembiapo térã pe marandu ojepe’áva séllegui.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he'i chupe: Tereho nde rape, Daniel; umi ñe'ẽ oñemboty ha oñembeguapypaite pe ára paha peve. Heta oñemopotĩta, oñemotĩmbáta ha ojehovasáta; ha umi hekoañáva ojapovaíta ivaíva; ha avave umi hekoañávagui ndoikuaamo'ãi; katu umi arandu oikuaáta. Daniel 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Pe proceso de prueba ojehechauka mbohapy jepysokue rupive: “opotĩmbyre, ojejapo morotĩ, ha oñeha’ãmbyre”. Ko’ã mbohapy jepysokue ohechauka umi mbohapy jepysokue “pe marandu porã opave’ỹva” rehegua, ha pe ánhel peteĩha marandúpe ojehechauka kóicha: pekyhyje Ñandejáragui (opotĩmbyre), peime’ẽ chupe hag̃ua mborayhu ha jeguerohory (ojejapo morotĩ), pórke oguahẽma pe ára Hembijoja hag̃ua (oñeha’ãmbyre). Umi mbohapy jepysokue hína pe ‘añetegua’, ojehechaukaháicha pe ayvu hebreo alfabéto pegua peteĩha letra, paapyha letra ha ipahague letra rupive; ha umi letra oñembojoajúramo oñondive upe orden-pe, oñemoheñói pe ñe’ẽ hebreo “añetegua”.
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Umi mbohapy tape hína pe “tape”, pórke Tupã rape, Asaf he’iháicha Salmos 77:13-pe, oĩ pe santuario-pe, upépe pe okápe peteĩ angaipa apohára oñemopotĩ tuguy ñehẽ rupi. Upe tuguy upéi ogueraha pe tenda marangatúpe, upéva ohechauka santifikasión, ha’éva pe proceso jaiko hag̃ua “morotĩmbáva”.
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Ha peteĩva umi myakãhára apytégui he’i chéve: Mávapa ko’ãva oĩva ao morotĩme, ha moõgui piko ou? Ha che ha’e chupe: Karai, nde reikuaa. Ha ha’e he’i chéve: Ko’ãva hína umi osẽva pe jehasa asy guasúgui, ha ojohéi ijao kuéra, ha omorotĩ umíva pe Ovecha Ra’y ruguy rupive. Apocalipsis 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Upéi pe pekadór ojehekombo’éva ha oñemomarangatúva oĩma preparado oje“prova” hag̃ua pe huísio ojehechaukáva pe Tenda Santísimope. Jesús ha’e pe “tape”, pe “añetegua” ha pe “tekove”. Pe tape ha’e ñepyrũrã, pe añetegua ha’e mbyte, ha pe tekove ha’e paha. Ñañemopotĩramo pe peteĩha tembiapo rupive, ñaime pe tape ári, ha upéva hína pe tape umi ojehekombo’éva rehegua.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Ha pe hekojojáva rape katu ha’e tesape omimbipávaicha, ojajáiva hetave ha hetave pe ára perfecto peve. Proverbios 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Mokõiha jevy pehẽngue ha’e tekojoja ojehechauka hag̃ua ojeporavorã heko añetegua rupive, ha Iñe’ẽ niko añetegua.
Sanctify them through thy truth: thy word is truth. John 17:17.
Emomarangatu chupekuéra nde añetegua rupive: ne ñe'ẽ hína añetegua. Juan 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Umi oñembojopýva ojehechauka pe peteĩha jyva rupi, umi oñemomarangatúva katu ojehechauka pe mokõiha jyva rupi. Umi mokõi peteĩha jyva ombosako’i umi oñembojopýva ha oñemomarangatúva oike hag̃ua juicio-pe ha ohupyty hag̃ua tekove opave’ỹva. Jesús ha’e hína tape, añetegua ha tekove.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Tekokatu oĩva hyepýpe ojehechauka tekokatu oĩva okápe rupive. Pe oĩva hekojojápe hyepýpe ndaha’éi py’ahatã ha ndorekóiva poriahuvereko, síno káda ára okakuaa Cristo ra’ãngápe, oho mbarete guive mbarete peve. Pe oñemomarangatúva añetegua rupive oguerekóta jejoko, ha oikóta Cristo pypore rehe ári pe grásia okañy peve glóriape. Pe tekojoja ñañembojera hag̃ua hese niko oñemoĩ ñanderehe; pe tekojoja ñañemomarangatu hag̃uáicha hese niko oñeme’ẽ ñandepype. Peteĩha ha’e ñande título yvágape g̃uarã; mokõiha katu ha’e ñande katupyry yvágape g̃uarã.” Review and Herald, 4 de junio de 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Juan kapítulo catorce guive kapítulo diecisiete peve oñeñe’ẽ jey jey umi mba’e rehegua ojapóva pe disípulo remiandu Cristo ohejáramo chupekuéra ohóvo Itúvape. Ha’e opromete ou jeytaha, ha oikuaa porãkuri, (jepémo umi disípulo ndoikuaáikuri), pe apañuái oguahẽmbotaitévape oguerutaha peteĩ ñembyasy pypuku. Ko irundy kapítulo ryepýpe oñembojere ha oñemyesakã Espíritu Santo rehegua “Mbopy’aguasuha” ramo. Espíritu Santo oñembohéra irundy jey “Mbopy’aguasuha” ramo Juan evangeliope, ha peteĩ jey Primera de Juan-pe, péro upépe pe ñe’ẽ oñembohasa “Mombe’uhára ñe’ẽme’ẽha” ramo. Ndaipóri ambue hendápe Testamento Pyahúpe.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Pe Antiguo Testamento oĩ peteĩ ñe'ẽ hebreo oñembohasáva “consolador” ramo Eclesiastés 4:1-pe ha Lamentaciones 1:9 ha 16-pe. Ko'ã mbohapy jehechauka omombe'u umi oporojopy va'ekue ojopy hague Tupã retãyguápe, ha ha'ekuéra ndorekóiha consolador oipytyvõva chupekuéra pe jehasa asýpe ha pe ñembyasy ojejuhuhápe.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Pe Espíritu Santo jehechakuaa hag̃ua “Consolador” ramo oñemoĩ pe pasáhepe Jesús ohekahápe ombosako’i hag̃ua umi temimbo’épe pe tuicha ñembyasy oútavape mbovymi aravo ryepýpe. Upéva renda-pe Ha’e omomba’eguasu ijehegui jepe ndaiporimo’ãiha, pe Espíritu Santo oĩtaha hendápe ome’ẽ hag̃ua chupekuéra konsuélo. Ohechakuaávo pe Espíritu Santo Consolador renda-pe, Jesús omyesakã mba’éichapa pe tembiapo ojapótava pe Consolador.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Jesús oñe’ẽjey-jeyrõ ijeho ha ijevy rehe, omoĩ upe mba’e voi tenonderãite pe pasáhe rembiasakue tembiapo guasu apytépe.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Juan 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 ha’e umi hag̃ua voi oñe’ẽva pe are oha’arõva rehe pe parábola umi diez virgen rehegua. Umi versíkulo ohasava’ekue ndive oñemoĩ avei ko pasaje oúva, ha pe jeyjey rupive omomba’eguasu pe are oha’arõva, pórke “pe Ñandejára ndojeymo’ãi umi mba’e ndaha’éiva tuicha mba’e hag̃ua.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Sapymiite peẽ ndojehechamo’ãvéi chéve; ha jey sapymiite rire pejehecháta chéve, che aha rupi Túvape. Upérõ he’i hag̃ua ojupekuéra apytépe unos idisípulo: Mba’épa kóva he’íva ñandéve: Sapymiite, ha peẽ ndojehechamo’ãvéi chéve; ha jey sapymiite rire pejehecháta chéve; ha: Che aha rupi Túvape? He’i hikuái upévare: Mba’épa kóva he’íva: Sapymiite? Ndaikuaái mba’épa he’ise. Jesús katu oikuaa ha’ekuéra oipota hague oporandu chupe, ha he’i chupekuéra: Peporandúpa pende apytépe ko mba’ére, ha’e haguére: Sapymiite, ha peẽ ndojehechamo’ãvéi chéve; ha jey sapymiite rire pejehecháta chéve? Añete, añete ha’e peẽme, peẽ pesẽta ha pembyasyetéta, ha arapy ovy’áta; ha peẽ peñembyasýta, péro pene ñembyasy oñemoambuéta vy’ápe. Peteĩ kuña imemby hag̃uáicha ohasa asy, oguereko ñembyasy, hi’ára oguahẽ rupi; péro imemby rire, naimandu’avéi pe jehasa asy rehe, vy’a rupi oikove hague peteĩ ava ko yvy ape ári. Péicha avei peẽ ko’ág̃a peñembyasy; péro che ajehechaukáta jey peẽme, ha pende py’a ovy’áta, ha pende vy’a avave ndoipe’amo’ãi pendehegui. Juan 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Mokõi pa mokõipa peteĩ ñe’ẽjoaju capítulo catorce guive capítulo diecisiete peve ohechauka pe ára térã aravo umi temimbo’e oikotevẽva’erãha oha’arõ Cristo ojevy peve. Upéva oñepyrũva’erã kuri Cristo omanóvo ha osegiva’erã Itúvagui ojevy peve. Pe aravo ha’ekuéra oha’arõva’erãhague Ijevy rehe oñembojoja pe aravo ojejoko hag̃ua parábola de las diez vírgenes-pe. Ojehuháicha Lucas omombe’úvape umi temimbo’e de Emaús rehegua, kurusu ñembyasy proféticamente ohechauka pe aravo ojejoko hag̃ua ñepyrũ, pe oúva pe peteĩha ñembyasy rire.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Peteĩha pasáhepe Ñandejára Ñe’ẽ arandukue peteĩha pegua jajuhu apopy rehegua tembiasakue ha jahechakuaa umi mbohapy tapicha oĩva pe aty yvagaguape. Peteĩha pasáhepe pe aranduka pahague Biblia pegua jajuhu umi mbohapy tapicha oĩva pe aty yvagaguape. Umi irundy kapítulo ñahesa’ỹijohínahápe jajuhu umi mbohapy tapicha oĩva pe aty yvagaguape. Jahechakuaávo ko añetegua ome’ẽ ñandéve pa’ũ ñamoĩ hag̃ua Juan rembikuatiahai irundy kapítulo pe línea profética ári Génesis peteĩha kapítulo peteĩha versíkulo guive mokõiha kapítulo mbohapyha versíkulo peve ha Apocalipsis peteĩha kapítulo peteĩha versíkulo guive onceha versíkulo peve.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Pe pasáhepe Jesús he’i Tomáspe peteĩ tapicha ohecháramo Jesúspe, ohechaha Túvape. Pe pasáhe avei omombe’u Cristo ha’eha upe ombopy’aguapýva umi temimbo’épe ipresénsia rupive, ha oho vove, omondotaha “ambue” “Py’aguapyhára”. Espíritu Santo ha’e pe Py’aguapyhára, ha Cristo avei pe Py’aguapyhára.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Peikuaárire chéve, peikuaáta vaʼerãmoʼã che Rupe avei; ha koʼág̃a guive peikuaa chupe, ha pehecháma chupe. Felipe heʼi chupe: Karai, ehechauka oréve pe Túvape, ha upéva orepyʼaguapy hag̃ua. Jesús heʼi chupe: Pukueterei piko aime vaʼekue pene ndive, ha ndereikuaái gueteri piko cherehe, Felipe? Pe ohecháva chéve, ohecha pe Túvape; mbaʼére piko ere upéicharõ: Ehechauka oréve pe Túvape? Juan 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Tomás orrepresenta umi oĩva Adventismo-pe, ndohechaséiva pe testimonio oñe’ẽva pe joaju rehegua pe trío yvagapeguápe, jepe oĩramo pe mba’e ohechaukáva ikatu hag̃uáicha oikuaáma hikuái heta jey umi testimonio omombaretéva upe añetegua.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Ha che añembo’éta Túvape, ha ha’e ome’ẽta peẽme ambue Pytyvõhára, hag̃ua opyta pene ndive opa ára g̃uarã; pe Añetegua Espíritu; ko yvy arigua ndaikatúi ohupyty, ndohecháigui chupe, ha ndoikuaái avei chupe: peẽ katu peikuaa chupe; oikógui pene ndive, ha oĩta pende pype. Ndahejáimo’ãi peẽme pytyvõ’ỹre: aju jeýta pene rendápe. Sapy’ami rire, ko yvy arigua ndachemo’ãvéima; peẽ katu pechecha chéve: che aikove rupi, peẽ peikovéta avei. Juan 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Jahecha rire Jesús, jahecha hína Túvape. Jesús ha’e pe “Py’aguapyha”, ha pe Espíritu Santo ha’e “ambue Py’aguapyha”. Jahecha rire Jesús, jahecha hína Túvape ha jahecha avei pe Py’aguapyhápe. Umi po vése oñeipuru hag̃ua Biblia-pe pe ñe’ẽ comforter, opavave umíva oipurúva apóstol Juan. Pe quinta ñe’ẽme’ẽme, pe ñe’ẽ oñembohasa “abogado” ramo.
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Che ra’y michĩva, ko’ã mba’e ahai peẽme, ani hag̃ua peñangaipa. Ha oiméramo avave oñangaipa, jaguereko peteĩ ñemo’ãhára Túva renondépe, Jesucristo, pe Ijopyrãva. 1 Juan 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Oiméramo peteĩ kuimbaʼe opeka, ñande rereko peteĩ Consolador, Jesucristo, hekojojáva. Pe oñemombeʼúva abogado ramo haʼe hína pe ojeruréva angaipa apoháre. Pablo omombeʼu Jesús rembiapo ñande abogado ramo.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Máva piko oĩva ñane mombyry hag̃ua? Cristo voi niko upe omano vaʼekue; ha ndahaʼéi upéva añónte, síno opuʼã jeýva, oĩva Tupã akatúape, ha avei oñemboʼéva ñanderehe. Romanos 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Jesús ha’e pe pekadór rembirekoha, upéva oike avei ha’eha pe Consolador. Upe kapítulope Pablo ymaite guive ohechauka kuri avei Espíritu Santo ñane rembirekoha hag̃ua ñanderehehápe.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Upéicha avei pe Espíritu oipytyvõ ñande kangykuepe; ndajaikuaái mbaʼépa ñañemboʼe vaʼerã tekotevẽháicha; ha pe Espíritu voi oñemoĩ ñanderehehápe ojerure hag̃ua, yvytimboʼýicha pyʼahẽ ndikatúiva oñeʼẽme. Ha pe ohekáva umi korasõ oikuaa mbaʼépa pe Espíritu remiandu, pórke haʼe oñemoĩ umi santo rehehápe ojerure hag̃ua Ñandejára rembipotáicha. Romanos 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Jesús ha Espíritu Santo mokõivéva oñembohéra Consolador ramo, ha upévare mokõivéva hikuái ñane pytyvõhára oñemoĩva ñande rehehápe. Umi mbohapy persona pe trío yvagapegua pegua ojehechauka maymáva pe pasáhe Juanpegua ñahesa’ỹijohínape, ha oñembojoajúvo peteĩ hendápe pe peteĩha testimonio pe peteĩha lívro Bíbliahagua pegua ndive ha pe peteĩha testimonio pe pahápegua lívro Bíbliahagua pegua ndive, pe tesape oñeñe’ẽva umi mbohapy persona pe divinidad pegua joaju ha hembiapo rehe oñemombarete.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Pe Túva ndaikatúi oñemombe’u ko yvy arigua mba’ekuéra rupive. Pe Túva ha’e opaite pe divinidad renyhẽmbaitéva hete reheve, ha ndahechaukái ñande yvypóra omanóva resa renondépe. Pe Ta’ýra ha’e opaite pe divinidad renyhẽmbaitéva ojehechaukáva. Ñandejára ñe’ẽ he’i Hese ha’eha ‘ita’ãngamýi añetetéva Ipersona rehegua.’ ‘Ñandejára ohayhu eterei rupi ko yvy ape ári oikóvape, ome’ẽ hag̃ua Ita’ýra peteĩete oñemoheñoiva’ekue, maymáva ojeroviáva Hese ani hag̃ua oñehundi, síno toguereko tekove opave’ỹva.’ Ko’ápe ojehechauka pe Túva personalidad.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Pe Consolador Cristo oprometéva omondo hag̃ua upe Yvága-pe ojupi rire, haʼe hína pe Espíritu opaite pe Tupã Rekove Rembikuaa reheve, oikuaaukáva pe pytyvõ pokatu porãite yvagapegua opa umi orresivíva ha ogueroviáva Cristo-pe peteĩ Salvador personal ramo. Oĩ mbohapy persona oikovéva pe yvagapegua mbohapy aty ryepýpe. Koʼã mbohapy pokatu rérape,—pe Túva, pe Taʼýra ha pe Espíritu Santo,—umi orresivíva Cristo-pe jerovia oikovéva rupive oñemongarai, ha koʼã pokatu ombaʼapojoajúta umi yvágape iñeʼẽrendúva ndive iñehaʼãnguérape oiko hag̃ua pe tekove pyahu Cristo-pe.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Mba'épa ojapova'erã pe angaipáva?—Tojerovia Cristo rehe. Ha'e niko Cristo mba'e tee, ojejoguapyréva Tupã Ra'y ruguy reheve. Ñeha'ã ha jehasa asy rupive pe Salvador ojorredimi yvypórape angaipa esclavitúgui. Mba'épa upéicharõ jajapova'erã ñañesalva hag̃ua angaipágui?—Pejerovia Ñandejára Jesucristo rehe, pe Salvador opardona vaicha angaipa. Pe omombe'úva ipekádo ha omomichĩva ikorasõ ohupytýta perdón. Jesús ha'e pe Salvador opardónava angaipa, ha avei pe Ta'ýra peteĩete Tupã opave'ỹva rehegua. Pe angaipáva oñeperdonáva oñemoingo jey porã Tupã ndive Jesucristo rupive, ñane Mboresãiha angaipágui. Oiko aja teko marangatu rape rehe, ha'e hína peteĩ oĩva Tupã gracia poguýpe. Hese oñeguahẽ salvación plena, vy'a ha py'aguapy, ha pe arandu añetegua ouva Tupãgui.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Jerovia Jesucristo ruguy ñane repyrũ hag̃ua ñandéve pe perdón. Cristo ikatu omopotĩmba opa angaipa. Jerovia simple upe pokatu rehe ára ha ára omeʼẽta pe yvypórape arandu haesaite hag̃ua ohechakuaa hag̃ua mbaʼépa oñongatúta pe ánga koʼã ára pahápe angaipa ñembiguái poguýgui. Jerovia ha ñemboʼe rupive, Cristo kuaa rupive, haʼe ombaʼapovaʼerã oguenohẽ hag̃ua hekovépe ijehegui pe salvación.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Espíritu Santo oikuaa ha ñanembohape opaite añetegua gotyo. Tupã ome’ẽ Ita’ýra peteĩete imemby py’e guive, opavave ojeroviáva hese ani hag̃ua oñehundi, síno toguereko tekove opave’ỹva. Cristo ha’e pe angaipáva Salvador. Cristo mano rupive pe angaipáva oñesãmbyhy jeýma. Kóva ha’e ñane ñeha’arõ peteĩnte. Ñame’ẽmbaitéramo ñandejehe, ha jajapóramo Cristo rekoporãnguéra, jahupytýta pe jeikove opave’ỹva premio.”
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Pe ogueroviáva pe Ta’ýrape, oguereko avei pe Túvape.’ Pe oguerekóva jerovia meme pe Túvare ha pe Ta’ýrare oguereko avei pe Espíritu. Pe Espíritu Santo hína ikonsoladór, ha araka’eve ndojei pe añetegui.” Bible Training School, March 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Pe tesakã hesakãvévagui tembiapo ha pe joaju yvagapegua mbohapy rehegua, pe yvagapegua mbohapy jeikuaa upe pehẽnguépe ome’ẽ peteĩ testígo ko’irundy kapítulo oñemohendava’erãha upe marandu rehe, ko’ág̃a ojeipe’áva hína Judá ñemoñare Léon rupive.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Pe testimonio oñemombe’úva Emaúspe oho vaekue disípulo-kuéra rembiasápe, ohechauka mbohapy testimonio ojekuaaukáva pe ñembyasy ha pe arekue oúva kurusu rire, ohechauka hag̃ua pe ñembyasy ha pe arekue oúva pe ñembyasy peteĩha rire. Oĩ ambue testimonio omombaretéva pe tembiasakue oñerepresentáva Juan rembiapokue irundy kapítulope ohechauka hag̃ua pe ñembyasy peteĩha circunstancia-kuéra.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Pe versíkulo paha opavavégui ñemoheñói rembiasakue rehegua, ha’éva añetegua peteĩha oñemombe’úva Ñandejára Ñe’ẽme, opa mbohapy ñe’ẽme; ha peteĩteĩva umi ñe’ẽ apytégui oñepyrũ peteĩva umi mbohapy tai ojapóva pe ñe’ẽ “añetegua”, ha oiko upéicha hendápe porãite. Pe ñemoheñói rembiasakue Génesis-pe oñepyrũ umi ñe’ẽ reheve: “Ypy guive”, ha opa umi mbohapy ñe’ẽme: “Ñandejára omoheñói ha ojapo.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Umi mbohapy ñe’ẽ ñe’ẽ peteĩha oñembojoajúvo omoheñói pe ñe’ẽ añetegua. Pe tembiasakue tekove jejapo rehegua oñepyrũ “iñepyrũmby” rehe ha opa pe ñe’ẽ rehe, he’iséva simbólikamente umi kuatiañe’ẽ ohechaukáva Alpha ha Omega. Péicha avei, pe jehasa ñepyrũgua pe aranduka paha Tupã Ñe’ẽmeguape, Jesús oñemombe’u mokõi jeyha Alpha ha Omega ramo, iñepyrũ ha ipaha, peteïha ha pahaguáva. Umi mbohapy kuatiañe’ẽ ohechaukáva Alpha ha Omega ome’ẽ avei ambue testígo pe jehasa Juanpeguápe oñembojoaju hag̃ua pe línea profétika oñepyrũva Génesis ñepyrũme ha pe línea profétika oñepyrũva Revelación ñepyrũme. Upéva jehechakuaa ojejuhu pe Consolador rembiapo ñemombe’úpe. Pe Consolador rembiapo ha’e pe tembiapo mbohapy jepéguare ohechaukáva umi mismo mbohapy letra hebrea. Pe firma Alpha ha Omega rehegua ome’ẽ ñandéve pa’ũ ñamoĩ hag̃ua ko’ã irundy kapítulo pe marandu Jesucristo Revelación rehegua contexto-pe, upe ojeipe’áva sapy’ami mboyve pe tiempo de gracia ñemboty.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Umi siete trueno ohechauka irundy tape rechaukaha específico (ára punto-kuéra) ha mbohapy período específico araguáva oñepyrũva pe tape rechaukaha oguejyha peteĩ ánhel ohesapéva hag̃ua yvy Hembigueroviápe. Upe tape rechaukaha ha’eva’ekue peteĩ ára punto. Pe mokõiha tape rechaukaha (ára punto) ha’e pe ñembyasy peteĩha, omoñepyrũva pe período hérava pe tiempo de espera. Pe tiempo de espera ogueraha pe mbohapyha tape rechaukahápe (ára punto), upépe peteĩ añetegua ojeipe’áva sello-gui ha upéva omoheñói peteĩ movimiento. Pe movimiento opa pe irundyha tape rechaukahápe (ára punto), ojehechaukáva juicio ramo. Umi irundy tape rechaukaha ha umi mbohapy período aragua peteĩteĩ ohechauka peteĩ trueno, upéicha oĩ siete trueno en total. Avei ohechauka hikuái peteĩ joaju irundy-mbohapy.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Umi artíkulo ymaveguápe rohechauka vaʼekue pe entendimiento pionero rehegua umi siete iglesia, umi siete sello ha umi siete trompeta rehegua omoneĩha peteĩ “joaju irundy-mbohapy”. Umi irundy iglesia, sello ha trompeta peteĩha iñambue umi mbohapy pahaguégui, iglesia, sello ha trompeta rehegua. Umi siete trueno ohechauka irundy waymark, ha umi irundy waymark ryepýpe oĩ mbohapy tiempo pegua periodo. Pe joaju divino “irundy ha mbohapy” rehegua, pe Apocalipsis kuatiápe oñemopyenda hag̃ua mbohapy testígo ári (iglesia, sello ha trompeta), ha umi testígo oñeʼẽ pe “irundy ha mbohapy” joaju ovaleha hag̃ua umi siete trueno pe Apocalipsis pegua rehe.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Upéicharõ jepe tembiasakue rembe’y ojehechaukáva umi siete truéno rupive oĩ ambue marandu kañymby ha iñambuéva profecía rehegua, oguerekóva mbohapy techaukaha ojoavyva pe símbolo ojehechaukáva siete truéno ramo. Upévare, jajepy’amongetávo umi siete truéno jeroviaha profético rehe pe tembiasakue kañymby ndive ko’ág̃a ojepe’áva, jajuhu umi siete truéno ohechaukaha irundy techaukaha (ára rendápe), ha pe tembiasakue kañymby ohechaukaha mbohapy techaukaha (ára rendápe). Ojoguaháicha umi iglesia-kuéra, umi sello-kuéra, umi trompeta-kuéra ha umi truéno-kuéra rehe, pe tembiasakue kañymby ohechauka mbohapy techaukaha ojoajúva umi irundy techaukaha siete truéno rehegua ndive. Pe tembiasakue kañymby avei oguereko peteĩ joaju mbohapy-irundy rehegua.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Pe tembiasakue kañymby oĩva umi siete trueno ryepýpe, oĩ mbohapy techaukaha iñambuéva, peteĩteĩva ha’éva peteĩ “ára térã aravo mombyry’ỹme”, ha pe peteĩha ha ipaháva umi mbohapy techaukaha apytégui orrepresenta peteĩ jejavyha. Oĩ peteĩ “aravo pukukue” iñambuéva pe peteĩha ha mokõiha techaukaha mbytépe, ha avei peteĩ “aravo pukukue” iñambuéva pe mokõiha ha mbohapyha ára térã aravo mombyry’ỹme mbytépe. Pe ñe’ẽ “ñembotavy” okakuaa pe temimo’ãgui peteĩ ñemoĩmbyre okañývagui, ha oguereko he’isévape pe énfasis peteĩ ára térã aravo mombyry’ỹme rehe. Pyhare mbyte avei ha’e peteĩ aravo poravopyre. Pe tembiasakue kañymby ojehechauka mbohapy ára térã aravo mombyry’ỹme rupive, mokõi aravo pukukue omboja’óva chupekuéra; pe tardo aravo ha pe sieteha jasy ñemongu’e.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Pe tape ñemombe’upyrã pe tembiasakue ñemíva rehegua ohechauka peteĩ ñembyasy, ha pe pahaguéva ñemombe’upyrã avei ohechauka peteĩ ñembyasy. Upévare, pe ñembyasy peteĩhágui peve pe ñembyasy pahague, oĩ peteĩ línea profética ñemíva oguerekóva umi mbohapy paso peteĩchagua opaite líneas de reforma oguerekoháicha. Avei oguereko Alpha ha Omega rembiapokue tee, pórke umi mbohapy letra omoheñóiva “añetegua” oñembojoja umi mbohapy ñemombe’upyrã rehe oñepyrũ ha opa hag̃ua peteĩ ñembyasy reheve. Pe tembiasakue ñemíva oĩva umi siete truenos ryepýpe ha’e pe añetegua pe León Judá ñemoñaregua ko’ág̃a oipe’áva.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Pe pasáhe Juanpegua ñahesa’ỹijóva oñemoñepyrũ pe kapítulo mboyveguápe pe Karu Pahápe, omomba’eguasúvo pe marandu ko’ã irundy kapítulopegua oñekotevẽha oñe’u. Umi irundy kapítulo opa peguata Gethsemaní peve. Pe mombe’upy oiko pe ñemýi ryepýpe, pe je’u guive pe kurusu apañuãi oñepyrũ peve. Maranduháicha pe contexto ko’ã irundy kapítulopegua omyesakã pe marandu pahague oñe’útava mboyve pe juicio. Pe marandu ogueraháva pe juicio ñemboty peve, ha’e pe marandu ojeipe’áva pe Revelación arandukápe, pe juicio ñemboty mboyve.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Umi disípulo ha Jesús oĩ pe puntope tembiasakue proféticape oñemomaranduhápe chupekuéra pe ára oñembotapykueha rehegua. Tembiasakue Millerita-pe, Ñandejára oipe’a Ipo ikatu hag̃uáicha ojejuhu pe entendimiento pe marandu Pyharepyte Sapy’água rehegua; ha pe entendimiento oguenohẽva’ekue pe marandu Samuel Snow rehegua avei omomarandu umi Millerita-pe oĩha hikuái pe ára oñembotapykuehápe umi diez virgen rehegua. Umi disípulo ramoite okaruva’ekue pe Cena Paha, ha oikuaávo hikuái pe marandu, Cristo omyesakã pe ára oñembotapykueha Juan irundy kapítulope.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Samuel Snow ñehesa’ỹijo ikatu oñemomarandu peteĩ aty artíkulo rupive, omoheñóiva pe ñehesa’ỹijo paha ojehechaukáva pe Maranduhápe Pyhare Mbytegua ramo. Iñe’ẽmondo oñemoakãrapu’ã aja, ha’e avei omyasãi va’ekue pe marandu peteĩ aty aty guasu táva okápegua rupi. Pe aty artíkulo ogueraháva umi aty guasu táva okápegua gotyo, ipahápe ogueraha chupe pe Exeter aty guasu táva okápegua peve, ojepysóva seis ára pukukue. Marandu Pyhare Mbytegua, maranduhára ñe’ẽtee rupive, oñemoakãrapu’ã mbeguekatúpe peteĩ aravo pukukue javeve. Umi irundy kapítulo Juanpe oiko pe tembiasakue maranduharakuérape, upehápe pe marandu oñemoakãrapu’ãhína.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Juan irundy pehẽnguépe jajuhu Espíritu Santo rembiapo oñemyesakãva mbohapy jepytasópe: angaipa reheguáre jehechakuaa, tekojoja ha juicio. Koʼã mbohapy jepytaso avei hína umi mbohapy techaukaha pe tembiasakue kañymby oñemoĩva umi siete trueno ryepýpe.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Upéicharõ jepe, che ha’e peẽme añetegua; iporãve peẽme hag̃uáicha che aha: che ndahái ramo, Pe Consolador ndoúimo’ãi pene rendápe; ha che aha ramo, amondóta chupe pene rendápe. Ha haʼe ou vove, omoĩta ko yvy arigua ko’ẽme angaipa rehe, tekojoja rehe, ha jehuskakuaáre: angaipa rehe, ndogueroviáigui cherehe; tekojoja rehe, ahágui Che Ru rendápe, ha peẽ ndachehechamo’ãvéima; jehuskakuaáre, ko yvy ruvicha oñehuskáma rupi. Arekove gueteri heta mba’e ha’éva peẽme, ha ko’ág̃a ndaikatúi pehupi. Péro haʼe ou vove, Añetegua Espíritu, penemboguatáta opa añeteguápe: ndaha’éigui ijehegui oñe’ẽtava; opa mba’e ohendúva, upéva he’íta; ha ohechaukáta peẽme umi mba’e oútava. Haʼe chembojeroviapýta: ohupytýtagui che mba’égui, ha ohechaukáta peẽme. Juan 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Millerita rembiasakuepe, Jesús ndojevyri omoĩ hag̃ua paha pe tiempo de demora-pe pe Clamor de Medianoche jave. Haʼe oipeʼa Ipo, ha oñohẽ térã omondo pe Espíritu Santo. Pe Espíritu Santo, oñerrepresentáva pe Consolador ramo, ou omosarambi hag̃ua pe desengaño. Haʼe ou omeʼẽ hag̃ua mbopyʼaguapy umi ojeiporavóvape g̃uarã, péro oĩvaʼekue ipyʼatarovápe pe desengaño rehegua peteĩ predicción ndojehupytyʼỹvare.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Rohechauka kuri raʼe pe apóstol Juan, Ezequiel ha Jeremías ojehechauka hag̃ua haʼekuéra okaruha pe kuatiañeʼẽ michĩva heʼẽva eícha jurupe. Oĩ peteĩ joavy ojejapóva aranduka porãme umi mbohapy proféta apytépe, ha upéva heta jey ndojehechakuaái.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
Ezequiel ojeipuru ojehechauka hag̃ua umi okarúva pe kuatia’i michĩva, ha oñeme’ẽ chupekuéra peteĩ marandu ogueraha hag̃ua Tupã tupão apóstata rendápe. Ezequiel ohechauka pe kuatia oje’úva omombe’uha mba’e tembiapoitepa upéi ojejapova’erã. Ha’e orepresenta pe marandu oñeme’ẽva’ekue Tupã retã ymaite guive ojeporavova’ekuépe. Imarandu hína pe ombojoajúva umi ymaite guive ojeporavova’ekuépe atyhápe, tata-pe g̃uarã. Juan irundy kapítulópe Jesús ohechauka porã mba’erãpa Ezequiel rembiapo.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Penemandu'a pe ñe'ẽ ha'éva peẽme: “Pe tembiguái ndaha'éi tuichavéva ijára-gui”. Oñemuirũrõ che rehe, peẽ rehe avei oñemuirũta; oguerekóramo che ñe'ẽ, pene ñe'ẽ avei oguerekóta. Ha opa ko'ã mba'e ojapóta peẽme che réra rehehápe, ndoikuaáigui upe che mbouva'ekuépe. Che ndajuirire ha añe'ẽirire chupekuéra, ndojapomo'ãi kuri angaipa; ko'ág̃a katu ndaipóri mba'eve omo'ãva iñangaipa. Pe che rayhú'ỹva, che Rupe avei ndohayhúi. Che ajapóirire ijapytepekuéra umi tembiapo avave ambue ndojapóiva, ndojapomo'ãi kuri angaipa; ko'ág̃a katu ohecháma ha ndaija'éi mokõivéva rehe, cherehe ha che Ru rehe. Péro ko mba'e oiko, oñembotý hag̃ua upe ñe'ẽ ojehaíva iléipe: “Che rayhu'ỹ rei hikuái”. Péro oguahẽ vove pe Pytyvõhára, che amondótava peẽme Túvagui, pe Añetegua Espíritu, osẽva Túvagui, ha'e omombe'úta che rehegua. Juan 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Ezequiel rembiapo, oñepyrũva’ekue ha’e ho’úrõ guare pe kuatiañe’ẽ, ohechauka peteĩ marandu oñemboykétava; ha upe ñemboyke ha’e pe prueba ohechaukáva ha’ekuéra ndaija’éiha Ñandejárare ha omyenyhẽmbapamaha hikuái ikópa hi’ara’ãrõ rehegua.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Ha he’i chéve: Yvypóra ra’y, che romondo Israel ra’ykuérape, peteĩ tetã pu’akáva oñembopu’akáva che rehe: ha’ekuéra ha itúva kuéra hembiapo vai che rehe ko ára peve. Ha’ekuéra niko mitã akãhatã ha py’a atã. Che romondo chupekuéra rendápe; ha nde ere va’erã chupekuéra: Péicha he’i Ñandejára Tupã. Ha’ekuéra, ohendúta térã ndohendúi ramo jepe, (ha’e niko peteĩ óga pu’akáva,) upéicharõ jepe oikuaáta oĩ hague peteĩ maranduhára Tupãgui apytépekuéra. Ezequiel 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Ezequiel rembiapo oiko vaʼekue peteĩ testígo ramo pe tavayguakuéra ypygua pacto rehegua rovái, Cristo oiko haguéicha umi judío ñemboykeha ndive; ha upévare Ezequiel marandu hína pe marandu pahaguéva ñemomarandurãva ombojoajúva pe tavayguakuéra ypygua pacto reheguápe tares ramo peteĩ atyhápe, oñembojovakéva tata ñehundihápe.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Upéi ahecha pe ánhel mbohapyha. He’i pe ánhel chemoirũva chéve: ‘Mongyhyjeha haʼe hembiapo. Pohýi ha tuichaite haʼe hembipotápe. Haʼe pe ánhel oiporavotava pe trígo umi ñana vai apytégui, ha omosẽta térã oñapytĩta pe trígo pe atyha yvagapeguápe guarã. Ko’ã mba’e omyakãmbaite va’erã opa arandu, opa atención.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Tembiapo oñerrepresentáva pe michĩva kuatiañe’ẽ ñemongaru rupive oñepyrũ pe ánhel mbarete oguejy jave peteĩ kuatiañe’ẽ michĩva reheve ipope. Pe peteĩha ánhel rembiasápe upéva oiko vaʼekue 11 jasypoapy 1840-pe, ha pe mbohapyha ánhel rembiasápe oiko 11 jasyporundy 2001-pe. Mokõivéva umi ára ohechauka maranduhai ñehundipa oñekumplíva, ojoajúva Islam rehe, tahaʼe pe mokõiha ñembyasy guasu térã pe mbohapyha ñembyasy guasu rehe, peteĩteĩ hekopete. Upévare Isaías, capítulo mokõipa mokõi-pe, omombeʼúvo pe apañuãi pe visión ñuime guápe Filadelfiagua ha Laodiceaguápe g̃uarã, hechauka umi Laodiceagua, haʼéva pe tetã ojeporavóva Protestantismo-pe 1840-pe ha Adventismo, haʼéva pe tetã ojeporavóva 2001-pe, oĩ hague “ojejokua umi huʼyhárape.” Umi huʼyhárape Biblia maranduháipe haʼe Islam; ha pe visión Islam rehegua oñekumpli rire 1840-pe ha 2001-pe, umi yma guaréva tetã ojeporavóva omboyke pe maranduhai Islam rehegua oñepresentáva umi Ezequiel orepresentáva rupive. Upérõ ha upépe ojejokua chupekuéra ñanandyramo. Ezequiel rembiapo haʼe vaʼekue omboguejy pe “aojahoʼi” ojahoʼíva “iñangaipa,” Jesús orrepresentaháicha ñemotĩramo Ñandejára rehe.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Pe mba’e pohýi visión ñu rehegua. Mba’épa ojehu ndéve ko’ág̃a, nde reho hag̃uambaite umi óga ári? Nde, tynyhẽva sarambi rehe, táva ryapúpe henyhẽva, táva vy’aha: nde kuimba’e ojepyréva ndaha’éi ojejukáva kysepuku rupive, ni omanóva ñorairõme. Opa ne mburuvicha ogueraña oñondive, ojejokua umi hu’ỹhára rupi: opa umi ojejuhúva nde pype ojejokua oñondive, umi oguerañáva mombyry guive. Isaías 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Ha Tupã oĩ kuri pe mitãrusu [Ismael] ndive; ha'e okakuaa, oiko pe ñu rupi, ha oiko peteĩ hu’y apoha. Génesis 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe ojehecha’ỹhápe, tavayguakuéra oñehundi; ha upe omoĩva léi, ovy’a ha’e. Proverbios 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Jeremías ohechauka umi okarúva’ekue pe kuatiañe’ẽ aranduka pe ánhel ipoderósova oguejy jave, upéva omimbipátava hag̃ua ko yvy henyhẽvo iglóriagui, ha upéicharõ jepe ohasa vaʼekue pe ñembyasy pe marandu’ỹ oikóva’ekue pe jehechakuaa ndojejapóivagui ary 1843-pe. Jeremías ohecha profétikamente peve Tupã ijapu raʼe hag̃ua. Upe ñe’ẽjoaju ombojoaju Jeremíaspe Habacuc mokõihápe.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Che aime hag̃ua che ñangarekoha ári, ha amoĩta chejehe torre ári, ha ama’ẽta ahecha hag̃ua mba’épa he’íta chéve, ha mba’épa ambohováita ajeja’o jave. Upéi Ñandejára che mbohovái ha he’i: Ehai pe visión, ha emyesakã porã yvyra’ẽmbyrekuéra ári, ikatu hag̃uáicha odipara pe omoñe’ẽva. Pe visión niko gueteri peteĩ ára oñemoĩporãva peguarã; ha ipaha peve oñe’ẽta, ha ndijapumo’ãi: imbegue ramo jepe, eha’arõ chupe; añetehápe ou hag̃uáicha oukuaa, ndahi’aréi mo’ãi. Péina ápe, pe ipy’a oñemomba’eguasúva ndoporoguatái hekopete ipype; ha pe hekojojáva oikovéta ijerovia rupi. Habacuc 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
Juan ojepuru ojehechaukarã hag̃ua umi ohasa vaʼekue pe heʼẽ asýva ha pe ñembyasy roʼy, orepresentáva opaite tembiasakue ág̃a 11 jasypoapy 1840 guive 22 jasypa 1844 peve.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Ha aha angel rendápe ha ha’e chupe: —Eme’ẽ chéve pe kuatiañe’ẽ’i. Ha ha’e he’i chéve: —Ejapyhy ha e’u hag̃ua; nde rye py’aro hag̃ua, ha nde jurúpe katu he’ẽta eícha. Ha ajapyhy pe kuatiañe’ẽ’i pe angel póguive ha ha’u; ha che jurúpe he’ẽ eícha; ha upe rire, ha’u hag̃uáicha voi, che rye py’aro. Apocalipsis 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ezequiel orrepresenta pe tembiapo ojehechauka hag̃ua pe marandu profético ombohapéva pe tetã ymagua poravopyre, oñepyrũva’ekue pe ánhel oguejy riremívo 11 jasypoapy 1840-pe ha 11 jasyporundy 2001-pe.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Ha nde, yvypóra ra'y, ehendu pe ha'éva ndéve; ani nde pu'aka'ỹ pe óga pu'akaha'ỹicha: eipe'a nde juru, ha'u pe ame'ẽva ndéve. Ha amaña rire, péina, peteĩ po ojegueru chéve; ha, péina, ipype oĩ peteĩ kuatiañe'ẽ apyka; ha ha'e omyasãi che renondépe; ha ojehai ipype ha hi'ári: ha ipype ojehai ñembyasy, ñembyasy guasu, ha mba'asy. Avei he'i chéve: Yvypóra ra'y, ho'u pe rejuhúva; ho'u ko kuatiañe'ẽ apyka, ha tereho ere Israel róga pegua kuérape. Upévare aipe'a che juru, ha ha'e chemongaru upe kuatiañe'ẽ apykáre. Ha he'i chéve: Yvypóra ra'y, embou nde rye'u ho'u ha emyenyhẽ nde py'a ko kuatiañe'ẽ apyka ame'ẽva ndéve. Upémarõ ha'u; ha che jurúpe he'ẽ eícha. Ezequiel 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Jeremías ohechauka pe tembiasakue 11 jasypoapy 1840 guive pe Sapy’a Pyharegua mboyve’imi peve.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Ne ñe’ẽ ojuhu rire, che a’u umíva; ha nde ñe’ẽ oiko chéve vy’a ha tory che py’apyte guive; nde rérape niko che añembohéra, Ñandejára Tupã ipu’akapavẽva. Ndaikói vaʼekue umi oñembohoryvakuéra aty apytépe, ni avyʼái hendivekuéra; che aguapy cheaño nde po rehehápe, nde niko remyenyhẽ chéve pochýgui. Mbaʼére piko che mbaʼasy ndopáiva, ha che ai ndaikatúiva okuera, ombotovéva okuera? Nde piko reikóta chéve guaʼuicha, ykuéra opa hag̃uáicha? Upévare péicha he’i Ñandejára: Rerjevýramo, upéicharõ roguerujeyta, ha reñemboʼéta che renondépe; ha renohẽramo iporãva ivaívagui, nde reikóta che juru ramo; tojevýna hikuái ndéve, ani hag̃ua nde rejevýi haʼekuéra rendápe. Ha ajapóta ndéve ko tetãygua renondépe peteĩ murálla kóvre mbaretéva; haʼekuéra oñorãirõta nendive, péro ndaipuʼakamoʼãi nderehe; che aimégui nendive rosalva hag̃ua ha roguenohẽ hag̃ua, he’i Ñandejára. Ha roipeʼáta umi iñañávape ipo guive, ha ropyta hag̃ua umi pohýi po guive. Jeremías 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Jeremías ohechauka ñane rembiasakue ha ñane marandu ko’ág̃agua. Pe marandu ko’ág̃agua ha’e pe Pyhare Mbyte Sapy’a Marandu, oñemombaretéva mbeguekatúpe upe jave Tupã tavaygua, Jeremías reheguaicha ojehechaukáva, oñemyenyhẽma rire “pochýgui”, oimo’ãvo i “mba’asy” “opa’ỹ hag̃uáicha” ha i “jeguereko vai” ndojekueramo’ãvéi, peteĩ jekuero vai araka’eve ndojepohano mo’ãiva. Ha’ekuéra oñemomombyryma “ñembohoryhára aty”gui. Ndo “vy’avéima” yma guaréicha, peteĩha ho’úrõ guare pe kuatiañe’ẽ, ha upéva ha’érõ guare “vy’a” i “korasõme”.
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Péro oĩ consejo umi oĩvape upe tekópe g̃uarã. “Nde rejere jey ramo” ha avei “reguenohẽ ramo pe iporãetéva pe ivaívagui”, upéicharõ Tupã ojere jeýta hendápekuéra. Hebréope, “arogueru jeýta ndeve” he’íva pe pasáhepe he’ise: Tupã ojere jeýta hendápekuéra, ha’ekuéra ojere jey ramo hendápe.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Peñemoĩ, upévare, Tupã poguýpe. Peñemoĩ mbarete Aña rovái, ha ha’e odiparátagui pendehegui. Peñemboja Tupãre, ha ha’e oñembojátagui pendehe. Pemopotĩ pende po, peẽ angaipáva; ha pemarangatu pende py’a, peẽ mokõi hag̃ua pene akã. Peñembyasýke, pejahe’o ha peñerasẽ; toñemoambue pende puka ñembyasýpe, ha pende vy’a py’ahasyetépe. Peñemomirĩ Ñandejára renondépe, ha ha’e penehupyty yvatévo. Santiago 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Oñembojéramo ramo Tupã rehe, Ha’e oñembojéramóta hikuái rehe. Ojapóramo ko’ã mba’e, upéicharõ “oñembo’ytáta” Ñandejára renondépe ha ha’éta Tupã “juru”. Avei ombo’e Jeremíaspe (ñandéve) ojapotaha Itavayguápe peteĩ “murálla kumbarete oñemongoráva” umi “aña” rovake; ha upéi umi “iñemondýiva” omopu’ãta peteĩ ñorairõ umi Jeremías rehe oñerrepresentávape. Umi “aña” ha’e Daniel ohechaukáva Mateo kuñataĩ tavykuérare. Umi “iñemondýiva” ohechauka pe joaju mbohapyvegua Babilonia ko’ãgagua rehegua pe arapokõindy léi apañuãi jave.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Mbohapy proféta remimombe’ukue oñe’ẽ joa peteĩ tembiasakue rehe, ha katu oñe’ẽ hikuái mbohapy aspecto iñambuéva upe tembiasakue peteĩete rehe. Jeremías ohechauka umi ohasava’ekuépe ramoite pe peteĩha ñembotavy guasu, ha ndoguerekói gueteri pe tape rechaukaha Pyhare Mbyte Sapy’aitépe guápe. Kóva hína pe ñaiméva guive 18 de julio de 2020. Pe porandu hína jajevýnepa. Ñajevýramo, “ñañe’ẽta” Ñandejára rehehápe upe áraite Estados Unidos “oñe’ẽhápe” peteĩ dragónicha.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Pe historia Jeremías ohechauka hína ha’e ñande rembiasakue ko’ág̃agua ha ha’e avei pe historia ojehechaukáva umi mbohapy techaukaha ñemiguápe umi siete trueno ryepýpe. Ha’e avei pe historia upépe pe pasáhe Juan-pe oĩ marandu’ỹrãramo, pórke pe énfasis umi irundy kapítulo Juan-pe ha’e pe Espíritu Santo rembiapo ombopy’aguapývo Jeremíaspe, oporandu jave peteĩ japu-rehepa oguerovia ra’e, ha pe marandu he’ẽ asýva hendýva rirepa añetehápe y osẽ’ỹva.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Upévare Jeremías ohechauka tembiasakue 11 jasyporundy 2001 guive 18 jasypokõi 2020 peve, upe ára oñepyrũ haguépe pe are oha’arõva, ojehechaukaháicha mbohapy ára ha mbyte umi ára simbóliko rire. Aje’ẽ jave “simbóliko” rehe, ndaha’éi aime añe’ẽ peteĩ ára jekuaa rehe. Ha’e hína 18 jasypokõi 2020-pe mokõi testígo, la Biblia ha pe Espíritu de Profecía, ojejuka hague ha hete omanóva ojeheja hague tape mbytépe mbohapy ára ha mbyte pukukue pe Revelación kapítulo once-pe.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
Ha ame'ẽta pokatu che mokõi testígope, ha haʼekuéra oprofetizáta mil mokõi sa cien sesenta ára, ao ajakápe oñemonde. Koʼãva hína umi mokõi olívo yvyra ha umi mokõi kandelerokuéra oĩva yvy Jára renondépe. Ha oĩramo avave ohundiséva chupekuéra, tata osẽ ijurúgui ha omokõ chupekuéra iñenemykuérape; ha oĩramo avave ohundiséva chupekuéra, péichaite voi ojejukavaʼerã. Koʼãva oreko pokatu omboty hag̃ua yvága ani hag̃ua oky iprofesía ára pukukue; ha oreko avei pokatu y ári omoambue hag̃ua tuguyramo, ha oinupã hag̃ua yvy opaichagua mbaʼasy vai reheve, mboy jeypa oipotáramo. Ha oikuaaukávo hikuái ipahápe hekopete itestimónio, pe mymba ojupíva pe yvykua pypukúgui oñorairõta hendivekuéra, ipuʼakáta hesekuéra ha ojukáta chupekuéra. Ha hete omanóva opytáta pe táva guasu kállepe, pe ohenóiva espiritualhápe Sodoma ha Egipto, upépe avei ñande Ruvicha ojekrusifika hague. Ha tavayguakuéra, ñemoñarekuéra, ñeʼẽnguéra ha tetãnguéra apytégui ohecháta hete omanóva mbohapy ára ha mbyte, ha ndohejamoʼãi oñeñotỹ hag̃ua hete omanóva. Ha umi oikóva yvy ári ovyʼáta hesekuéra, ovyʼa guasúta ha omondóta jopói ojuehe; ag̃a koʼã mokõi maranduhára ombohasa asy vaʼekue umi oikóvape yvy ári. Apocalipsis 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Pe testimónio ojechaukáva Jeremías rembiasakue oĩ pe ñembyasy guasu rire, ha pyhare mbytegua sapukái mboyve. Jeremías tekotevẽkuri ojevy jey raẽ ikatu hag̃uáicha oiko pe marandu Pyhare Mbytegua Sapukái rehegua ñe’ẽrã. Kóva hína ñande rekove ko árape. Upéicha avei hína pe tekohakuaa ymaguare oĩva umi irundy kapítulo Juanpe ñahesa’ỹijohína va’ekue ryepýpe, ha upéicha avei hína pe tembiasakue ojehechaukáva pe tembiasakue kañymby oĩvape umi poapy arapu apytépe.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Ñañaminduʼu pe tesape ojoajúva “Pyʼaguapýhára” ndive Juan rembiapokue irundy hag̃ua testimóniope, jajuhúta heta porã mbaʼe rechaukaha jahechakuaa hag̃ua pe mombeʼu oñeʼẽha 18 jasypokõi ary 2020 rehe, pe ñembyasy ha pe are hag̃ua ára rehe, pe Marandú Pyhare Mbytegua rehe oñembojaʼoʼỹmava, ha pe huísio oútava pe léi domingo rehegua. Umi kapítulo omopuʼã hína ijehe ári pe estructura profética pe tembiasakue kañymby rehegua.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Ñande jaikóta hag̃ua Tupã jurúicha pe apañuãi pya’e oútavape, ñane rembiapo koʼág̃a hína “jaipeʼa hag̃ua pe hepyetéva pe mbaʼe vai apytégui”; térã, Santiago omombeʼuháicha pe tembiapo peteĩchagua, tekotevẽ “ñamopotĩ” ñande “po, peẽ angaipáva; ha pemopotĩ pende korasõ, peẽ pyʼamokõiva. Pehasa asy, peñembyasy ha pejaheʼo: toñemoambue pene pukavy ñembyasýpe, ha pende vyʼa pohýipe. Peñemomirĩ Ñandejára renondépe, ha haʼe penehupi jeýta” peteĩ poyvi ramo pe amoiteetéva amo gotyópe.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Haʼe omoĩta peteĩ techaukaha tetãnguéra peguarã, ha ombyatýta Israel oñemosẽ vaʼekuépe, ha omonoʼõta Judá isarambi vaʼekuépe yvy apýra irundy guive. Isaías 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Ñamohuʼãta koʼã irundy kapítulo rehegua ñahesaʼỹijo haguéva pe artículo oútavape.