The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Pe tembiasakue marandu ojepe’áva umi siete truéno ryepýpe ohechauka pe tembiasakue ñande jahasáva ko’ág̃a. Pe ñemimbykue oñemi va’ekue pe tembiasakue ohechaukáva og̃uahẽ meve. Ha’e pe ára Consolador, pe Espíritu “añetegua” oikuaaukahápe pe añetegua Juan ohenóiva Jesucristo Revelación, Jesucristo niko pe Añetegua. Ndaha’éi mante pe ñe’ẽ “añetegua” ohechaukaha Ñandejára rekokatu. Ha ndaha’éi mante peteĩ jehechauka pe ñe’ẽnguéra rehe ikatupyrývagui, pe ñe’ẽ hebreo “añetegua” ojepuruháicha pypukúpe opaite Escritura rupi. Ha katu avei ha’e pe milágro hechapyrãva, oikuaáramo guare, oikóva peteĩ llave ramo ojepe’a hag̃ua umi profecía pe libro de Revelaciónpegua, ha upéicha rupi ojepe’a opaite Biblia. Péro upéva ha’e umi ohechase, ohenduse ha oñongatúva umi mba’e ojehaíva ipype guarãnte; pe ára niko hi’aguĩma.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Umi kuéra oikuaa hag̃ua pe “añetegua” ha toñemongarai hag̃ua hese, tekotevẽ oĩ Espíritu Santo. Umi kuéra ikatu oikuaa hag̃ua iñarandu hag̃uáicha pe ñeʼẽ “añetegua”, ha ikatu hag̃uáicha jepe oñemondýi mbaʼetépa heʼise hag̃uáicha, péro pe “añetegua” tekotevẽ oñembyaty. Tekotevẽ oñemoinge hyepýpe ha toiko peteĩ tapicha jeikove rehegua, pe ñeʼẽ oguerahágui Tupã puʼaka omoheñóiva umi ohekávape oñemoambue hag̃ua Cristo raʼãnga-pe. Peteĩ umi moõpa añepyrũ che investigación personal pe ñeʼẽ hebreo oñembohasáva “añetegua” ramo rehegua, haʼe vaʼekue umi arandu hebreo, haʼekuéra avei oñeʼẽva pe “añetegua” hechapyrãva rekóre ha mbaʼéichapa ojepuru Biblia-pe. Péro ndaipóri mbaʼérepa jajerovia hag̃ua iñarandu hag̃uáicha oikuaáva pe ñeʼẽ “añetegua” ogueru hague chupekuéra Cristo rendápe.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Pe hecho profético de que pe ñeʼẽ tekotevẽha oñekaru hese Espíritu Santo oĩva ndive ombojoaju Hermana White remyesakã “aceite” rehegua umi paʼanga diez virgen reheguápe, ha avei pe imombeʼu mokõi aty virgen rehegua ohaʼarõva pe Noviope.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Peteĩ símbolo hetave jey oguereko peteĩgui hetave he’iséva, ha he’iséva oñembohesakava’erã pe contexto oĩháme pe símbolo. Ndaha’éi va’erã oñembohesaka peteĩ experto gramatical ome’ẽva pe ñe’ẽ rembiaporãrã he’iséva rupive, térã pe aravo ymaguaréva pe ñe’ẽ ojehaihaguépe. Ko’ã mokõi enfoque ha’e umi Adventismo teólogo-kuéra ojapyhyva’ekue ikatu hag̃uáicha omoneĩ’ỹ pe “añetegua.” Peteĩ símbolo oñembohesaka pe contexto oipuruhápe. Espíritu de Profecía ryepýpe, pe ñe’ẽ “aceite” pe parábola umi diez vírgenes rehegua ohechauka por lo menos mbovymi mba’e iñambuéva, odependévo pe pasaje contexto rehe ojejuhuha pe “aceite”. Mba’érepa peteĩ aty vírgenes oguereko pe aceite ha ambue ndoguerekói?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Oĩ peteĩ mundo oĩva tekoañáme, japu ha jejavy ryepýpe, pe omano hag̃uáicha ãnga’ãýpe voi,—oke, oke. Mávapa oñandu ipy’a rasy hag̃ua omombáy chupekuéra? Mba’e ñe’ẽpa ikatu og̃uahẽ hendápekuéra? Che akãme og̃uahẽ pe ára oútava, pe techaukaha oñeme’ẽtahápe: ‘Péina pe Novio ou; pesẽ pejotopa hag̃ua Hese.’ Ha oĩta umi ombotavetava pe hag̃ua oñeme’ẽ chupekuéra pe aséite omyenyhẽjey hag̃ua iñongatupy, ha ijapykuépe eterei oikuaáta hikuái pe tekokatu, pe aséite rupive oñerrepresentáva, ndaikatuiha oñembohasa ambuére. Upe aséite ha’e Cristo rekojojáva. Ha’e ohechauka pe tekokatu, ha pe tekokatu ndaikatúi oñembohasa ambuére. Avave ndaikatúi ohupyty upeva ambue rehehápe. Káda peteĩva ohupytyva’erã ijehegui peteĩ tekokatu oñemopotĩmbyre opa angaipa ky’águi.” Bible Echo, 4 jasypo 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Umi vírgen itavýva ndoguerekói pe carácter tekotevẽva oikove hag̃ua pe apañuái oguahẽmbotaitévape. Oikotevẽ hikuái Cristo tekojoja rehe. Péro pe aséite avei ha’e peteĩ marandu, ha pe aséite pe parábola rehegua umi diez vírgen “ára pahápe” ha’e pe marandu pahaguéva ñemomandu’a rehegua ojehechaukáva Jesucristo Revelación-pe, tekotevẽva oñehendu, oñemoñe’ẽ ha oñeñongatu.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi unhido oĩva pe Ñandejára ko yvy tuichakue Jára ykére, oguereko pe tenda yma oñeme'ẽ va'ekue Satanás-pe keruvín oñuãhára ramo. Umi marangatúva imarangatúva ijerére oñembojerehápe itróno, rupive Ñandejára omantene peteĩ ñe’ẽmondo joaju tapiaite ko yvy rupi oikóva ndive. Pe aséite óro rehegua ohechauka pe grásia rupive Tupã omyenyhẽva umi lampára umi ogueroviáva rehegua, ani hag̃ua overa kangy ha ogue. Ndaha'éirire ko aséite marangatúva oñeñohẽ yvágagui Tupã Espíritu marandu rupive, umi mba'e apo vai rehegua oguerekopaiténeva’ekue kuimba'e ha kuña ári.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñandejára oñemomarangatu’ỹ ñande ndajarresivíri jave umi marandu ha’e omondóva ñandéve. Péicha roñembotove pe aséite óro ha’e oñohẽseva ñane ánga kuérape, oñembohasávo umi oĩvape pytũmbýpe. Ha ou vove pe ñehenói: ‘Pema’ẽ, pe noviomána ou; pesẽ pejotopa hag̃ua hese,’ umi ndohupytýiva pe aséite marangatu, umi nomokunu’ũiva Cristo grásia ipy’apýpe, ojuhúta, umi vírhen itavývaicha, ndaikatuiha oñembosako’i hag̃ua ojotopa hag̃ua Ijára ndive. Ha’ekuéra ndoguerekói ijeheguiete pe mbarete ohupyty hag̃ua pe aséite, ha hekovekuéra oñehundi. Ha Ñandejára Espíritu Santo ojeruréramo, ñañembo’éramo jerure rupive, Moisés ojapohaguéicha: ‘Ehechauka chéve nde gloria,’ Ñandejára mborayhu oñeñohẽta ñane korasõme. Umi taño óro rupi, pe aséite óro oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupive, ni pu’aka rupive, che Espíritu rupive katu, he’i Ñandejára de los Ejércitos.’ Ojerresivívo kuarahy resape joajúva, Tekoporã Kuarahy rehegua, Ñandejára ra’ykuéra omimbi tesapeháicha ko yvy ape ári.” Review and Herald, 20 de julio de 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
Pe “aséite” ha’e pe marandu paha, ha upéva, peteĩ jey, ha’e Jesucristo Revelación. Pe pasáhepe umi oipotáva oreko pe aséite ojerure asy va’erã Tupãme, Moisés ojapo haguéicha Horeb itakuápe. Péro peikuaa porãke: ñande va’erãramo “ñañembo’e asy, Moisés ojapo haguéicha”, Tupã “ohechauka” haguã ñandéve I “gloria”, tekotevẽ raẽ jajerure Espíritu Santo rehe, ha’éva pe Consolador. Jajapóramo upéicha, upéicharõ umi ánhel rupive ha umi mokõi tubo óro rupive ñande jaguerohoryta Cristo rekojoja. Ñañembotavy ñandejehe voi ñaiméramo ñapensa ikatuha ñañembo’e ha ñañembo’e asy Cristo carácter rehe, umi tradición ha jepokuaa Adventismo laodicense-pegua he’iháicha ojejapo va’erã, ha upe jave peteĩcha ñarrefusa hína pe marandu Jesucristo Revelación rehegua. Hekojoja oñembohasa ñandéve umi “marandu Tupã Espíritu rehegua” rupive, umi oñembohasáva umi mokõi oñohẽ porãmbyréva rupive oĩva Tupã tróno renondépe. Jarecháramo I marandu, jarecha avei Hekojoja.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Upéi ha’e hag̃ua ambohovái ha ha’e chupe: Mávapa ko’ã mokõi olívo yvyramáta oĩva pe candelábro akatúa gotyo ha asu gotyo? Ha ambohovái jey ha ha’e chupe: Mávapa ko’ã mokõi olívo rakã, umi mokõi tubo óro rupive oguenohẽva hikuái ijehegui pe aséite óro? Ha ha’e ombohovái chéve ha he’i: Nde piko reikuaa mba’épa ko’ãva? Ha che ha’e: Nahániri, che ruvicha. Upérõ ha’e he’i: Ko’ãva hína umi mokõi oñemoĩva’ekue aséite reheve, oĩva Ñandejára, yvy pukukue Jára renondépe. Zacarías 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Mokõi “jehepyme'ẽva, oñembo'yva Yvy tuichakue Jára renondépe,” ojehechauka avei mokõi testígo ramo Apocalipsis capítolo once-pe.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Mokõi testígo rehegua, maranduhára he’i avei: ‘Ko’ãva hína mokõi olívo yvyramáta, ha mokõi candeléro oñembo’ýva yvy Jára renondépe.’ ‘Nde ñe’ẽ,’ he’i pe salmista, ‘ha’e peteĩ arapysa che pykuérape guarã, ha peteĩ mba’e resape che rape peguarã.’ Apocalipsis 11:4; Salmo 119:105. Umi mokõi testígo orrepresenta Ñandejára Ñe’ẽryru Antiguo ha Nuevo Testamentopegua.” El Gran Conflicto, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Taha’e jahecháramo Zacarías térã Juan remimombe’u mokõi testígo rehegua, mokõivéva testimónio-pe ijyvatehápe oĩ pe marandu je’u rape, ha’éva pe añetegua tenondegua oñemombe’úva pe marandu Jesucristo Ñemimbipa rehegua ndive, Apocalipsis peteĩha kapítulo, peteĩha versíkulope. Túvagui, Ta’ýrape, ánhel-kuérape, peteĩ profétape, ha upégui pe iglésiape. Pe rape Cristo oñe’ẽha yvyporakuérape ha’e peteĩ ñemoarandu tuicháva Ha’e oikuaaukaséva pe marandu paha ñemomarandúpe. Kóva ojoja pe ñemomba’e guasúpe ojehechaukáva peteĩha ha mbohapyha ánhel remimombe’úpe.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Pe ánhel peteĩha marandu ojehechauka William Miller rupive. Miller oguereko heta característica profética tekotevẽva ojekuaa. Ha’e va’ekue pe movimiento “Túva”, ha upéva, Alpha ha Omega rehegua ñe’ẽme, oikotevẽ oĩha peteĩ ta’ýra. Ha’e orrepresenta va’ekue peteĩ movimiento hérava “Millerite”, ha upéva hína pe ñe’ẽ ojeporúva peteĩ itaichagua rehe. Ojepuru chupe omohenda hag̃ua peteĩ aty tembiapoukapy bíblica profecía ñehesa’ỹijo rehegua. Umi tembiapoukapy oiko Tupã Espíritu marandu ñembohasakue pehẽngue tuicháva ramo, umi ojehayhu’ỹ térã oñemoneĩva umi mba’e ramo Miller generación-pegua oiporavo aja opyta hag̃ua iñakãguapy Laodicea-pegua tavyetépe térã oiko hag̃ua Filadelfia-pegua arandúramo. Marandu pe ánhel peteĩha rehegua túva ramo, ha’e ohechauka peteĩ movimiento omombe’útava pe marandu pe ánhel mbohapyha marandu rehegua, ha upe movimiento iñentendimiento marandu rehegua oisãmbyhýta peteĩ aty especial tembiapoukapy bíblica profecía ñehesa’ỹijo rehegua rupive, omoĩva pe marandu pe ánhel mbohapyha rehegua añetépe ha mbaretehápe, péichaite Miller ojepuru haguéicha omoañete hag̃ua pe marandu pe ánhel peteĩha rehegua. Tupã araka’eve ndopytái iñambuéva; Jesucristo upeichaite kuehe, ko árape ha opa ára hag̃ua.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Ani pejavy che peñembotavy, che pehẽngue kuéra ahayhuetéva. Opaite me’ẽporã ha opaite me’ẽmbyjakatu ou yvate guive, ha oguejy tesape kuéra Ru-gui, hendive ndaipóri ñemoambue, ni kuarahy’ã ojere hag̃ua. Haʼe voi, ivoluntad rupive, ñanemoheñói pe añetegua ñe’ẽ rupive, ñande hag̃ua peteĩichagua yva tenondegua ijapopyrekuéragui. Santiago 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Ñepyrũme térã Adventismo pahaitepe, Tupã Espíritu marandu, oñeteĩva pe aséite rupive, oñembohasa umi mokõi testígo rupive. Ñepyrũme, umi Millerita ndive, umi mokõi testígo vaʼekue pe Testamento Tuja ha pe Testamento Pyahu; ha ipahápe hikuái hína pe Biblia ha pe Espíritu de Profecía. Kóva hína pe mbaʼére Juan, pe ohechaukáva iporãvéva Tupã tavayguakuéra paha ára pe huísio investigativo aja, oĩ vaʼekue pe ypaʼũ Patmos-pe.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Che, Juan, pene pe ryvy, ha pene irũnguaha jehasa asýpe, ha mburuvicharãme ha Jesús Cristo paciencia-pe, aime vaekue pe ísla hérava Patmos-pe, Tupã Ñe’ẽ rehehápe, ha Jesucristo testimónio rehehápe. Apocalipsis 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Pe escenario profético Pátmospe ohechauka Juan oĩha ñembojere vai poguýpe. Ha’e ojejopy vai hína oguereko haguére umi marandu Espíritu Ñandejára rehegua omombe’úva pe Revelación Jesucristo rehegua Biblia rupive ha Espíritu de Profecía rupive.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
Tupã tavaygua “ára pahápe”gua ñemonguatiha ojehechauka avei Apocalipsis capítulore 11-pe, mokõi testígo ojejukárõ guare tape rupi, ha opavave ovy’a hag̃ua he’ópekuéra mano rehe. Pe capítulo 11-pe umi mokõi testígo ha’e Elías ha Moisés. Ha’ekuéra ome’ẽ hekombo’e pytyvõrã mbohapy áño mbyte ha medio pukukue, ha upéi ojejuka chupekuéra; upéi katu oñemopu’ãjey.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Opavave proféta kuéra oñe’ẽ hetave umi ára paháre rehe, ha ndaha’éi iñaranduka tee rembiasakue rehe; upévare, oĩramo peteĩ lívro oñe’ẽva umi ára paha rehe, ha’e pe Apocalipsis, upépe opavave lívro Bíbliahpegua ojoaju ha oñemohu’ã. Upévare, tekotevẽ oĩ peteĩ “marandu” umi ára pahápe oñejukáva, ha upe rire oñemoingove jeýva. Apocalipsis 11 ohechauka pe tembiasakue Revolución Francesa rehegua, ha katu iñesakãvévo ohechauka peteĩ ñorairõ oñemoñepyrũva pe mbohapyha ánhel remimombe’u rehe umi ára pahápe. Pe marandu ha pe ñemongu’e, ojehechaukava’ekue Miller remimombe’u ha iñemongu’e rupive, ohasa upe ñorairõ rupi ha omano ára 18 jasypokõi 2020-pe. He’iháicha Apocalipsis 11-pe, upe ñorairõ ojapova’erãmo’ã pe mymba osẽva yvykua pypuku hag̃uágui.
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. Revelation 11:8, 9.
Ha oñemohuʼã vove hikuái hepykuéra testimónio, pe mymba ojupíva yvykua pypukúgui ojapóta hesekuéra ñorairõ, ha ipuʼakáta hesekuéra, ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe táva guasu kállepe, upéva espíritu rehegua oñembohérava Sodoma ha Egipto, upépe avei ñande Ruvicha ojejuka kurusúre. Apocalipsis 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Hermana White ñanemomarandu pe “yvýgui pypuku’ỹva” orrepresenta hague peteĩ jehechauka pyahu Satanás pokatu rehegua.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Ombopáta rire [ombopávo hína] hikuái hekokatuha.’ Pe ára mokõi testígo oprofetisátava ao ajakápe oñemondeva’ekue oñemohu’ã ary 1798-pe. Oguahẽmbotávo hikuái ipaha gotyo hembiapópe kañymbyme, oñorairõva’erã kuri hesekuéra pe pokatu ojehechaukáva ramo ‘mymba ojupíva yvykua pypukúgui.’ Hetaiterei tetã Europa-pegua rupi, umi pokatu ogovernáva Tupao ha Estado-pe oĩ va’ekue sa’arykuéra pukukue aja Satanás poguýpe, papado rupive. Péro ko’ápe ojehechauka peteĩ pyahu jehechauka pokatu satánicogua.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Oĩ mbohapy pokatu ojehechakuaáva Apocalipsis líbrope osẽva yvykua pypukúgui. Peteĩha oñemombeʼúva haʼe Islam Apocalipsis kapítulo 9, versíkulo 2-pe; mokõiha haʼe ateísmo pe Revolución Francesa rehegua kapítulo 11, versíkulo 8-pe; ha mbohapyha haʼe Roma moderna kapítulo 17, versíkulo 8-pe. Pe “manifestación pyahu” ára pahápe ndahaʼéiva añoite ombohovái hag̃ua pe movimiento ojehechauka hag̃uáicha pe movimiento Millerita rupi, ha katu avei ombohováita ko yvy ape ári, haʼe pe despertar japu pe clamor de medianoche japu rehegua, ojekuaáva “Woke-ism” ramo. Woke-ism orrepresenta peteĩ “manifestación pyahu pokatu satánica rehegua” oñemombaretéva pe anticristo jesuita koʼág̃agua rupive ha oñemyasãiva umi comerciante-kuéra rupi, umi mburuvicha político Naciones Unidas-pegua rupi, umi representante liberal umi iglesia protestante hoʼapyrévape Estados Unidos-pe, ha pe Partido Demócrata rupive oñondive umi republicano RINO ndive, umi omokyreʼỹva térã ohejáva oñemokyreʼỹ opaichagua tekove reko deviado comunidad homosexual rehegua, ojehechaukaháicha kapítulo 11-pe “Sodoma” ramo. Koʼã mbohapy pokatu haʼe umi ogueraháva ko yvy ape ári Armagedón-pe, ha avei ojehechauka “Egipto” rupive, haʼéva símbolo ateísmo ha mundanalidad rehegua. Oñemoĩva pe anarquía pe Revolución Francesa reheguápe, haʼéva avei ambue elemento koʼã mbohapy pokatu apytégui omoheñóiva pe Sister White ohenóiva “confederación malvada”, umíva, térã directamente térã indirectamente, omokyreʼỹ térã oheja Woke-ism. Woke-ism haʼe pe falsificación satánica pe despertar umi diez vírgenes rehegua. Ore roguereko hetave mbaʼe ñañeʼẽ hag̃uáicha koʼã línea ári, ha katu tekotevẽ raẽ ñambohovái umi mbaʼe oiko vaʼekue upe rire pe jejuka tape mbytépe ojejapo vaʼekue 18 de julio de 2020-pe.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Ha avei, che lector ahayhuetéva, eikuaa porãke ndarekoiha mba’eveichagua pytyvõ ame’ẽ hag̃uáicha pe Partido Republicano-pe. Ndaipóri mba’eveichagua tendáre político che jerovia hag̃uáicha. Amombe’u hag̃uánte umi dinámica profética oĩva Estados Unidos-pe, Naciones Unidas-pe ha Papado-pe. Umi dinámica oñembohovakéta mba’eve hag̃uáicha hesakãvévo ñañepyrũ vove ñambohovái hag̃ua directamente umi mokõi hatĩ ojoja hag̃ua ojuehe 1798 guive pe léi domingo peve.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Pe Woke-ismo satánico, oĩva peteĩ Sapukái Pyharepytegua japu ramo, oñemotenonde pe Sapukái Pyharepytegua añeteguápe; ha mboyve og̃uahẽ hag̃ua pe ára pe Sapukái Pyharepytegua añeteguápe, umi ojepyréva callekuérape ipahápe oñemoambue peteĩ kuñataĩ tarovápe térã peteĩ kuñataĩ arandúpe. Ko árape og̃uahẽma pe aravo ñañembyatývo ñande rekokue peteĩ atadúpe tata ñehundyrãrãme guarã, térã pe atadúpe yvágagua ñembyatyhapegua hag̃ua.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Hermana White ohechauka pe pyta puku aja, umi kuñataĩ kañy Millerita rembiasakuepegua ombohovái hague pe ñembyasy jehechaukarã peteĩcha’ỹ umi kuñataĩ arandu-gui; upéicha rupi ohechauka pe pyta puku aja, ikatupyrykue oĩma hague oñemohenda hag̃uáicha. Ha Jeremías testimonio katu ñanembo’e ikatuha jaiporavo jajevy Tupã rendápe, ha Ha’e ndaha’éi ojevy hag̃uánte ñande rendápe, síno ojapóta ñandégui peteĩ murálla mbarete brónceguáva umi ñaña ha ñemondýi rendápe, jaipurúvo ñande hag̃ua iñe’ẽrã pe apañuái oútavape. Upéva hína pe punto proféticope Jesús ome’ẽva ñandéve iñecomforta hag̃ua. Kóva hína pe he’iséva Juan irundy kapítulo oñemohendáva ñane rembiasakue ko’ág̃aguápe.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Pe aséite hína pe Espíritu Santo, ha’e tekoporã, ha ha’e Ñandejára Espíritu marandu. Ñandejára Espíritu ha’e pe “Mombaretehára.” Oguerekoháicha Ñandejára mborayhu ko yvy ape ári ome’ẽ hag̃uáicha Ita’ýra peteĩete imemby hag̃ua, ha Jesucristo osakrivikaháicha ijehegui pe teko marangatu oguerekóva oñeme’ẽ hag̃uáicha py’aite guive omoneĩ pe yvypóra reko ha’e voi ojejapo vaʼekue oguerekóramo hag̃ua ijehe peteĩcha opa ára g̃uarã, upéicha avei pe Espíritu Santo oñeme’ẽva ko ára pukukue opytáta ñanendive opa ára hag̃ua.
If ye love me, keep my commandments. 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. John 14:15–18.
Chehayhu ramo chéve, pejapo che mandamiéntokue. Ha che ajeruréta Túvape, ha ha’e ome’ẽta peẽme ambue Consolador, opyta hag̃uáicha pene ndive opa ára g̃uarã; pe Espíritu añetegua rehegua; ko yvy arigua ndaikatúi orresivi chupe, ndohecháigui chupe, ha ndoikuaáigui avei chupe: peẽ katu peikuaa chupe; opyta hag̃uére pene ndive, ha oĩta pendepype. Ndahejamo’ãi peẽme penembyasy hag̃uáicha: aju jeýta pene rendápe. Juan 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Ko sacrificio Espíritu rehegua, oiporavóvo opyta hag̃ua yvypóra ndive opa árare, ojoja mokõi tapicha ambue pe trío yvagapegua rehegua sacrificio ndive. Ikatu hag̃uáicha iñimportántevaicha pe Espíritu sacrificio, ha’e oipotágui oiko peteĩteĩ umi oñesalváva ryepýpe opa ára g̃uarã, upéicha avei pe “Consolador” oguahẽvo ko tembiasakue particular-pe ohechauka araka’épa Tupã tavayguakuéra oñemboty hag̃ua opa árare.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Ani peñembyasy eme Tupã Espíritu Santo-pe, upéva rupive peẽ pejesella pe ñerredensiõ ára peve. Efesios 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Tembiasakuepe, pe Consolador ñe’ẽme’ẽ oñemboguata hag̃ua hekopete ha oñemyenyhẽmba hag̃ua, upéva hína umi cien cuarenta y cuatro mil rembiasakue, pe Espíritu “opyta” ñande pype “opa ára guarã”. Opa cristiano ombohováiva pe evangelio remikotevẽ oguereko pe Espíritu Santo ha upévare oñesegella kuri “pe jehupyty ára peve”; hákatu upe sellado ndaha’éi ambue mba’e síno ohechauka tenonderã upe ára gotyo, araka’épa umi cien cuarenta y cuatro mil oñesegelláta ko tembiasakue ko’ág̃agua ryepýpe. Efesios-pe umi oñesegelláva pe jehupyty ára peve oñembojoavy umi “ombopochýva” “Espíritu Santo”-gui. Ha’ekuéra ombopochy pe Espíritu Santo-pe ndojapyhýi haguére Ñandejára Espíritu marandu, ha upéicha rupi omboykévo pe aséite órova. Cristo ñaneprometévo ombou hag̃ua ñandéve pe “Consolador”, pe “Añetegua Espíritu” ko ñembyasy ha ñemo’ã ñembyahýi aja, Ha’e opromete omoĩtaha i-sello ñande ári, ha i-sello ohechauka i-mandamiento-kuéra ñangarekopa, ko’ýte pe sábado mandamiento, ha’éva pe ára Juan orresivi haguépe pe revelación ha ha’éva avei pe tema oĩmava oñembohováita hag̃ua yvóra renondépe.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
Pe sellamiento umi vírgen iñarandúva rehegua ojejapo pe ley domingo rehegua prueba mboyve, upépe ningo ojehechauka hag̃ua mokõivéva, umi iñarandúva ha umi tavyva, rekokue; ha rekokue araka’eve ndokakuaái peteĩ apañuáipe, ojehechauka hag̃uánte. Pe sellamiento orrepresenta, ambue mba’e apytépe, peteĩ ñemoambue pe apytu’ũ Laodiceagua guive peteĩ apytu’ũ Filadelfiagua peve. Pe apañuãi ha’e hag̃ua upe ñemoambue ojehupyty, pe peteĩha prueba ñandekáda peteĩme guarã ha’e añetehápe jaikuaa pe ko’ág̃a peve ñande Laodiceagua hague; Laodiceagua ramo ningo ñane remiandu espiritual tenondegua ha’e opa mba’e oĩporãha, añetehápe katu opa mba’e vaieterei jave. Upe actitud oñemboykete va’erã; ha’e peteĩva umi mba’e ky’aíva oñemboja’o va’erã pe hepyetévagui.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Pya’eterei Ñandejára tavayguakuéra oñesella vove iñakã renondépe—ndaha’éi mba’eveichagua séllo térã marka ojehechakuaáva, síno peteĩ ñemopyenda pe añeteguápe, arandu ha espíritu reheve, upéicha ndaikatúi hag̃ua omongu’e chupekuéra—pya’eterei Ñandejára tavayguakuéra oñesella ha oñembosako’i vove pe mboryrýipe g̃uarã, upéva oúta. Añetehápe, oñepyrũma voi; Ñandejára juicio-kuéra oĩma ko’ág̃a pe yvýre, ñanemomarandúvo, jaikuaa hag̃ua mba’épa oútava.” Seventh-day Adventist Bible Commentary, volumen 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
Pe “Consolador” Jesús oprometéva hemimbo'épe, ombopy'arory hag̃ua chupekuéra ñembotavy árape, ogueraha Ipuévlope opaite añetegua rupi, ha peteĩ “añeteguápe oñemopyenda hag̃ua” rupive ñande jañeñosegura. Pe “añetegua” Tupã remimboukuéra oñemopyenda vaerã ko púntope ha'e pe “añetegua” ojeipe'áva michĩmi mboyve pe oportunidad ñemboty, pórke “ára hi'aguĩma.” Upe añetegua ha'e pe tembiasakue ñemohenda pe kañymbyva siete trueno rehegua, ha upe tembiasakue kañymbyva ohechauka pe tembiasakue oñepe'a hag̃uáicha pe Revelación de Jesucristo. Pe tembiasakue kañymbyva siete trueno rehegua oñemohu'ãta pe áraite pe “añetegua” ojehechaukáva tembiasakue kañymbyváramo ojeipe'a jave. Pe ojeipe'a hag̃ua pe “añetegua” ha'e upe omosẽva sello umi ohupytýva pe marandu yma oñeñotỹ va'ekue.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Tupã tavaygua oñembotyvaʼerã hova renondepegua rehe umi tetã ipochyva ryryipaha mboyve, oikóva pe léi domingo jave, ha upéicha oñepyrũvo tetãnguéra ñehundikue. Jesucristo Revelación haʼe “ko marandu profecía ñeʼẽnguéra” pe Revelación arandukápe oĩva, noñembotyvéivaʼerãma, pe ára hiʼag̃uímagui. Kóva hína pe añetegua koʼág̃a oñemoñeʼẽvaʼerã, oñehenduvaʼerã ha iñimportantevéva, oñeñongatuvaʼerã, ñande rovasa hag̃ua.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Judas, ndaha’éiva Iscariote, he’i chupe: Ñandejára, mba’éicha rupi rejehechauka nejehegui oréve ha ndaha’éi ko yvy arapýpe? Jesús ombohovái ha he’i chupe: Oiméramo peteĩ kuimba’e cherasayhu, ojapóta che ñe’ẽnguéra; ha Che Ru ohayhúta chupe, ha roúta hendápe, ha rojapóta ore renda hendive. Pe ndacherayhúiva ndojapói che ñe’ẽnguéra; ha pe ñe’ẽ pehendúva ndaha’éi che mba’e, ha’e katu pe Túva chemboúva mba’e. Ko’ã mba’e ha’e peẽme aime aja gueteri pene ndive. Péro pe Consolador, ha’éva Espíritu Santo, pe Túva omboútava che rérape, ha’e pene mbo’éta opa mba’e, ha pene mandu’áta opa mba’e rehe, opa mba’e ha’e va’ekue peẽme. Juan 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Umi oguerekóvape pe marandu oñemboja’óva, pe ñe’ẽme’ẽ ha’e pe Mbopy’aguasuha “ombo’éta” ñandéve “opa mba’e” “opaite” Jesús he’i va’ekue “peẽme”. Kóva hína pe ñe’ẽme’ẽ oñekumpli va’ekue umi discípulo de Emaús-pe ha upéi umi once discípulo-pe. Cristo oipe’a ramo guare ipo pe mba’e “holden” gui umi discípulo de Emaús resa ári, ha upéi “oavri” umi once discípulo “entendimiento” ikatu hag̃uáicha hikuái “oikuaa porã hag̃ua las Escrituras”, Ha’e oheja va’ekue peteĩ ñe’ẽme’ẽ umi oikovévape “ára pahápe” oñembovy’ỹgui ou jeýva, oñembyasýva icondición Laodicea rehe ha omoneĩva pe “añetegua”. Pe “Mbopy’aguasuha” umi “ára pahápe” “oguerúta opa mba’e” ñane “mandu’ápe” ombo’évo ñandéve “opa mba’e”. Tuicha mba’e hag̃uáicha ogueru ñane mandu’ápe umi añetegua yma guaréva ombo’évo ñandéve opa mba’e, upéicha avei Ha’e “ohechaukáta ñandéve umi mba’e oútava”.”
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.
Upéicharamo jepe, che ha’e peẽme añeteguápe; iporãve pene ndive hag̃ua che aha: che nda’aháiramo, pe Pytyvõhára ndoumo’ãi pene rendápe; che aháramo katu, amondóta chupe pene rendápe. Ha oguahẽ vove ha’e, ohechaukáta ko yvórape angaipa rehe, tekojoja rehe, ha jehukakuaa rehe: angaipa rehe, ndojeroviái rupi cherehe; tekojoja rehe, ahágui Che Ru rendápe, ha peẽ nda che rechamo’ãvéi; jehukakuaa rehe, ko yvy aruvicha oñehusgáma rupi. Heta mba’e gueteri areko ha’évo peẽme, ha ko’ág̃a ndaikatúi pegueropu’aka. Péro oguahẽ vove ha’e, Añetegua Espíritu, pene mboguátata opaite añeteguápe: ndoñe’ẽmo’ãi ijehegui; opa mba’e ohendúva, upéva ha’éta; ha ohechaukáta peẽme umi mba’e oútava. Ha’e che mombaretéta: ogueraháta ningo che mba’égui, ha ohechaukáta peẽme. Juan 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
Ko ára pe Consolador ñanemboguátata “pe añeteguápe”, “ombo’éta ñandéve opa mba’e”, oikehápe “umi mba’e oútava”, ko ára guive Jesús oguereko gueteri “heta mba’e he’íva” ñandéve. Umi mba’e—taha’e umi ouva ñane “mandu’agui”, “umi mba’e oútava”, térã umi heta “mba’e” ha’e “gueteri” he’iva’erã ñandéve—ha’e umi mba’e ñanemokyre’ỹva oñemboty hag̃ua ñanderehe pe apañuãi oútavape ĝuarã. Péicha ojapo, pórke iñañetegua orrepresenta ipu’aka omoheñóiva. Ha’e ñanemokyre’ỹ oñemboty hag̃ua ñanderehe pe apañuãi oútava mboyve, pórke Ha’e oipota ñañemomarandu raẽ pe jehasa asýgui tuichavéva oútavagui Itavayguakuéra ári, pe oikova’ekue marandupyrã marangatu rembiasakue pukukue javeve. Upe jehasa asy he’ise porãiterei umi ñe’ẽ ha umi tembiapo jajapova’ekue yma oñemandu’ataha hese ha ojeporúta ñande rehe, Cristo ñe’ẽ oñembotavy haguéicha hese. Upéicharõ jepe, jahechauka va’erã pe marandu peteĩ testígo ramo hikuái pu’aka’ỹre hag̃ua iñepu’ã rehe, Ezequiel ha Cristo ohechaukaháicha.
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 amombe’u va’ekue peẽme: “Pe tembiguái ndaha’éi tuichavéva ijára-gui”. Ojejahéiramo cherehe, peẽre avei ojejahéita; oguerekóramo che ñe’ẽ, pene ñe’ẽ avei oguerekóta. Ha opa ko’ã mba’e ojapóta hikuái penderehe che réra rehehápe, ndoikuaáigui pe chembou va’ekuépe. Chéne ndajúi va’erãmo’ã ha nañe’ẽi va’erãmo’ã chupekuéra, ndorekói va’erãmo’ã angaipa; ko’ág̃a katu ndaipóri chuguikuéra ñemokañy hag̃ua iñangaipágui. Pe che rayhú’ỹva che Rupe avei ndohayhúi. Chéne ndajapói va’erãmo’ãmo’ã rire ipytépe umi tembiapo avave ambuéva ndojapóiva, ndorekói va’erãmo’ã angaipa; ko’ág̃a katu ohecha rire, che ha che Rupe mokõivéva ndaija’éi hikuái. Péro ko mba’e oiko, oñemboguapy hag̃ua pe ñe’ẽ ojehai va’ekue iléipe: “Cherecha’ỹre che rayhu’ỹ hikuái”. Ha og̃uahẽ vove pe Mbohováiha, pe che amondótava peẽme Túvagui, pe Añetegua Espíritu, osẽva Túvagui, upéva ome’ẽta che rehegua mombe’u. Juan 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
Pe “Espíritu añetegua”, ha’éva pe “Mbopy’aguapyhára”, “omombe’úta” Cristo rehe, ha’éva pe “añetegua”. Ha pe “añetegua” hína pe Alfa ha Omega, pe peteĩha ha pe pahápegua, pe ñepyrũ ha pe paha. Pe tembiasakue ñemi umi siete trueno rehegua, ko’ág̃a ojeipe’áva, hína pe ñe’ẽmondo sellado rehegua umi cien cuarenta y cuatro mil rehegua. Upe rire, 18 de julio de 2020, Jeremías ome’ẽ peteĩ techapyrã ikatu hag̃uáicha jajeporavo jajevy hag̃ua Hendápe, pe ñande rayhu vaekuépe raẽ. Jaikóvo jajapo hag̃ua upe tembiapo jevy rehegua, oreko ñande responsabilidad jahe’o hag̃ua pe hepyetéva pe ivaívagui. Ñamba’apóramo ñane salvación rehe, kyhyje ha ryrýi reheve, ha jajapóramo upe tembiapo, ñañeselláta ha pya’e jajikéta pe apañuãi tuichavéva yvy rembiasakue pukukue javeve. Avei ñarekóta pe privilegio jahecha hag̃ua pe tembiasakue umi proféta, mburuvicha guasu ha kuimba’e hekojojáva ohechasetereíva’ekue.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Umi ojapyhýva upe tembiapo ha ojevýva “oguatátane pe tesape osẽva Tupã guapyha guasúgui”, ha “umi ánhel rupi oĩta joaju meme yvágagui yvy peve”, ha upéva hína pe joaju rape ojehechaukáva pe versíkulo ñepyrũha Apocalipsis arandúpe.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Ndaha’éi opaite ko yvy ape arigua oñemoĩva pe enemigo ykére Tupã rehe. Ndaha’éi opaite oikóva iñe’ẽrendu’ỹ hag̃uáicha. Oĩ mbovymi jerovia hag̃ua, añetetéva Tupãme; Juan ohai rupi: ‘Ko’ápe oĩ umi oñangarekóva Tupã mandamientokuérare ha Jesús jeroviáre.’ Apocalipsis 14:12. Pya’eterei pe ñorairõ oñemoñepyrũta mbarete eterei umi oservíva Tupãme ha umi ndo-servíri chupe apytépe. Pya’eterei opa mba’e ikatúva oñembokacha oñembokacháta, umi ndaikatúiva oñembokacha opyta hag̃uáicha.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Satanás ha’e peteĩ temimbo’e kyre’ỹ Biblia rehegua. Ha’e oikuaa hi’ára mbykyha, ha ohekávo opa hendáicha ombotove hag̃ua Ñandejára rembiapo ko yvy ape ári. Ndaikatúi oñeme’ẽ mba’eveichagua ta’anga umi mba’e ohasátava Tupã tavayguakuérape oikovéta guive ko yvy ape ári, ára pe mimbipa yvagagua ha jeyjey umi ñemongyhyje yma guaréva oñembojehe’ávo. Ha’ekuéra oguatáta pe tesape osẽvape Tupã guapyha guive. Umi ánhel rupi oĩta peteĩ jeikuaauka tapiaite yvága ha yvy apytépe. Ha Satanás, oñemongorýva umi ánhel aña rehe, ha he’ívo ha’eha Tupã, ojapóta opaichagua milágro, ombotavývo, ikatúrõ, umi poravo py’aite jepe. Tupã tavaygua ndojuhumo’ãi hekorosã hag̃ua pe milágro apope, Satanás niko ojapóta japojerovia’ỹramo umi milágro ojejapótavape. Tupã tavaygua, oñeha’ã ha ojehechapyre, ojuhúta ipokatu pe techaukaha oñeñe’ẽhague Éxodo 31:12–18-pe. Ha’ekuéra oñemoĩva’erã pe Ñe’ẽ oikovévare: ‘Ojehai hína.’ Kóva añoite hína pe pyenda ikatuhápe oñembo’y hag̃ua tekorosãme. Umi omboja’óva’ekue iñe’ẽme’ẽ Tupã ndive, upe árape opytáta Tupã’ỹre ha jerovia’ỹre.”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
“Ñandejára omomba’éva ojehechakuaáta hag̃ua ijojaha’ỹ hag̃uáicha iñe’ẽrendúre pe tembiapoukapy irundyhápe, ko hag̃ua pe techaukaha hekopete ohechaukáva Ñandejára pokatu omoheñóiva opa mba’e ha avei pe testígo ohechaukáva Hae oguerekoha derecho yvypórare oñemomba’e ha oñemomorã hag̃ua chupe. Umi iñañáva katu ojehechakuaáta ikyre’ỹme ombyaise hag̃ua pe Creador mandu’arã ha omopu’ã hag̃ua Roma remimoĩ. Pe ñorairõ vai rehegua apañuãime, opa Cristiandad oñemboja’óta mokõi aty guasúpe: umi oñongatúva Ñandejára mandamientokuéra ha Jesucristo jerovia, ha umi omomba’éva pe mymba vai ha ta’ãngamýi, ha oguerohorýva imárka. Jepénte tupao ha Estado ombojoajúta ipokatu hag̃ua ombopýri opavavépe, ‘michĩva ha tuicháva, imboriahúva ha ipirapire hetáva, isãsóva ha tembiguáiva,’ ogueraha hag̃ua pe mymba vai márka, upéicharõ jepe Ñandejára tavaygua ndojapomo’ãi upéva. Apocalipsis 13:16. Pe maranduhára Patmos-pegua ohecha ‘umi ipu’akáva pe mymba vai rehe, ha ta’ãngamýi rehe, ha imárka rehe, ha héra papapy rehe, oĩha pe yguasu vidrio joguaha ári, oguerekóvo Ñandejára mbarakakuéra,’ ha opurahéi hag̃ua Moisés ha pe Cordero purahéi. Apocalipsis 15:2.”
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“Pruéva ha jejopy vaiete oha’arõ Tupã retãmegua tavayguakuérape. Ñorairõ espíritu omokyre’ỹ hína tetãnguéra ko yvy apy peteĩ hendágui pe ambuéva peve. Péro pe jehasa asy oútavape mbytepe — peteĩ jehasa asy ndaipóri va’ekue gueteri peteĩ tetã oĩ hague guive — Tupã rembiporavo tavayguakuéra opytáta ndojekua’éi hag̃ua mba’eve renondépe. Satanás ha iñehẽnguekuéra ndaikatumo’ãi ohundipa chupekuéra, umi ánhel imbaretetereíva oñangarekóta rupi hesekuéra.” Testimonios, volúmen 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Iporãne jahechakuaa hag̃ua ko pehẽngue ha’eha peteĩ kapítulo paha, oñepyrũva página once-pe Testimonies, volumen nueve-pe, ikatúva ojehechakuaa ohechaukaha nueve-once. Iporãne avei ñamoĩ hag̃ua ñane akãme pe título oñe’ẽha pe Novio oútavare, ha avei Habacuc gráfico-kuéra rehe, upépe Pablo oguenohẽhaguégui pe versíkulo ohai va’ekue Hebreos kuatiápe. Pe kapítulo ñepyrũ omarkaha pe tembiasakue oñepyrũva’ekue 11 de septiembre de 2001-pe, mokõi mesa pe pacto rehegua profesíapegua ojejapo va’ekue Adventismo ñepyrũme, ha pe título ha’eha pe pahaite apañuái, upéva ohechauka pe pahaite Pyhare mbyte Sapukái. Pe kapítulo paha oĩmbaite peteĩ ñe’ẽme pe ñepyrũ ndive, mokõivéva, ñepyrũ ha paha, oñe’ẽgui pe pahaite apañuái rehe.
“Section 1—For the Coming of the King
“Pehẽngue 1—Mburuvicha Guasu ou hag̃uáicha”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“Sa’i sapy’aitemi, ha pe Oútava ou va’erã ou va’erã, ha ndopytare’ỹmo’ãi.” Hebreos 10:37.
“The Last Crisis
“Pe Krisis Pahápe”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Jaiko pe ára pahápe. Umi señal umi ára rehegua, pya’e oñembotýva, omombe’u Cristo jeju hi’aguĩmaha. Ko’ã ára jaikohápe ha’e pohýi ha tuicha mba’e. Ñandejára Espíritu mbeguekatúpe, ha katu katuete, ojepe’a hína yvy ári. Umi mba’asy guasu ha huísio-kuéra o’a hínama umi oñemboykévare Ñandejára gracia-gui ári. Umi ñembyai yvýpe ha yguasúpe, tekove atygua ndaipy’a guapýiva, ñorãirõ kyhyje marandu, opa ko’ãva ha’e mba’e omombe’úva mba’épa oikóta. Umíva ohechauka umi mba’e oúvama, tuichaitereíva.” Testimonios, volúmen 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Ñajevy jey ha japyhy pe ñande ñehenói yvateha jaiko hag̃ua Tupã “juru” ramo, oñeteháicha Jeremías rupive, sapyʼaitépe voi jaike hag̃ua tembiasakue marangatu pe aporomboaty guasuvetépe.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
He’i chupekuéra avei ñe’ẽ kuéra jeroviaha ha py’a guasurã. “Ani pene py’a ojepy’apy,” he’i; “pejerovia Tupãre, pejerovia avei Che rehe. Che Ru rópe oĩ heta koty; ndaha’éirire upéicha, ha’e va’erãmo’ã peẽme. Aha ambosako’i hag̃ua peteĩ tenda peẽme g̃uarã. Ha aháramo ha ambosako’i peteĩ tenda peẽme g̃uarã, aju jeýta, ha roguerúta Che rendápe; ikatu hag̃uáicha, aimehápe, peẽ avei peime. Ha ahahápe peikuaa, ha tape peikuaa.” Juan 14:1–4. Pende rehehápe aju ko yvy ape ári; penderehehápe aikóma amba’apo. Ahávo guive, asegíta gueteri amba’apo kyre’ỹme penderehehápe. Aju ko yvy ape ári aikuaauka hag̃ua Chejehe peẽme, pejerovia hag̃uáicha. Aha Che Ru ha pende Rúpe añembojoaju hag̃ua Hendive pene favor rehehápe.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“‘Añetehápe, añetehápe ha’e peẽme: Pe che rehe ojeroviáva, umi tembiapo che ajapóva, ha’e avei ojapóta; ha ko’ãvagui tuichavéva tembiapo ojapóta; che ahágui Che Ru rendápe.’ Juan 14:12. Pévape Cristo ndohechaukái kuri umi temimbo’ekuéra ojapotaha ñeha’ã ijyvatevéva térã imarangatuvéva umi Ha’e ojapova’ekuegui, síno hembiapo tuichave hag̃ua ijojaha’ỹ hag̃uáicha. Ndaha’éi va’ekue milagrokuéra año rehe añónte oñe’ẽva, síno opa mba’e oikótavare Espíritu Santo rembiapokue rupive. ‘Oguahẽ vove Pe Consolador,’ he’i, ‘che amondótava peẽme Túvagui, pe Añetegua Espíritu, Túvagui osẽva, ha’e oñe’ẽ porãitéta Che rehe; ha peẽ avei peñemo’ẽ hag̃ua che rehe, peime haguére chendive ñepyrũmby guive.’ Juan 15:26, 27.”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“Ñemondýipa oñekumpli ko'ã ñe'ẽ. Espíritu Santo oguejy rire, umi temimbo'e henyhẽ eterei mborayhúgui Hese ha umi ha'e omano hague rehehápe, upéicha rupi umi korasõ oñemongu'e ha oñemboguejy umi ñe'ẽ ha'e kuéra he'íva ha umi ñembo'eikuéra oikuave'ẽvaguére. Ha'e kuéra oñe'ẽ Espíritu pokatu rupive; ha upe pokatu pu'aka guýpe, hetaite tapicha oñekonverti.” Hechos de los Apóstoles, 21, 22.