The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
Pe marandu oguerúva umi Mbo’ehára Jones ha Waggoner pe ñemboyke guasu ary 1888-pe, ha’e pe marandu pe ñemomarangatu hag̃ua jerovia rupi añeteguaite. Protestantismo apóstata ombohovái pe ñemomarangatu oñeme’ẽva Cristo omanóramo kurusúre ojao peteĩ kuimba’épe iñangaipakuérape, ha katu Huguy ndoipe’a añetehápe iñangaipakuéra. Ko mbo’epy japu omoĩ pe ñangaipa ñemongu’e Mbojuaju Mokõiha-pe, upépe anga umi angaipáva oñemoambue hag̃ua peteĩ mba’e hechapyrãramoguáicha. Protestantismo apóstata ha, oficialháicha ary 1957 guive, Adventismo Laodicense, he’i Cristo ha’eha ñande Rekoviaha añoite, ndaha’éi katu ñande Techapyrã. Peteĩ ary 1888 mboyve, Hermana White ohai va’ekue ko’ã mba’e.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Peteĩ py’a pyahu ame’ẽta peẽme, ha peteĩ espíritu pyahu amoĩta pende pype.’ Aguerovia che py’aite guive Tupã Espíritu ojeipe’aha ko múndogui, ha umi oguerekóva’ekue tuicha tesakã ha oportunidad kuéra ha ndoiporuporãi va’ekue umíva, ha’éta umi tenondete ojehejáva. Ha’ekuéra omombyry Tupã Espíritu. Ko’ág̃a Satanás rembiapo, omba’apóvo umi py’a rehe, ha tupao kuéra ha tetãnguéra rehe, omondýi hag̃ua opa maranduhára profecía rehegua. Ipaha hi’aguĩma. Toñembo’y ñande tupao kuéra. Tojehecha Tupã pokatu omoambuéva peteĩteĩ miembro kuéra py’ápe, ha upéicharõ jahecháta Tupã Espíritu omýi pypukuha. Pekádo rehegua ñyrõnte ndaha’éi Jesús mano resultádo añoite. Ha’e ojapo pe sacrificio ijapyra’ỹva ndaha’éi añónte pekádo oñembogue hag̃ua, síno avei yvypóra rekove oñemyatyrõ hag̃ua, oñembojegua jey hag̃ua, oñemopu’ã jey hag̃ua ijapykuerégui, ha ojejapo hag̃ua oĩ porãva Tupã renondépe hag̃ua….”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
“Cristo hína pe escaléra Jacob ohecha vaʼekue, ipyenda opyta vaʼekue yvy ári ha hiʼapyrã yvatevéva oguahẽ vaʼekue yvágape yvatevévape. Kóva ohechauka pe tape oñemohendapyréva salvación-rã. Ñande jajupi vaʼerã peteĩ grádogui ambuépe ko escaléra ári. Oiméramo ñande apytégui peteĩ ipahápe oñesalvátava, upéva oikóta ojapyhýgui Jesús rehe peteĩ escaléra grádore guáicha. Cristo oiko pe ogueroviávape guarã arandu ha tekojoja, ñemomarangatu ha jejoguapy….”
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
“Oĩta yvypóra oikótava ho’a vaietereíta umi opensáva oñembo’y mbareteha añetegua oguerekógui; hákatu ndoguerekói pe añetegua oĩháicha Jesúspe. Peteĩ sapy’ami ñangareko’ỹ ikatu omboguejy peteĩ ánga ñehundi ndaikatúivape oñemyatyrõjey. Peteĩ angaipa ogueraha mokõiha peve, ha pe mokõiha ombosako’i tape mbohapyha pegua ha upéicha oñondivepa. Ñande, Tupã marandu rerahaha jeroviapyrãramo, tekotevẽ ñañembo’e chupe tapiaite tañañangareko hag̃ua ipokatu rupive. Jaikóramo ñañemomombyry peteĩ pulgáda jepe ñane rembiaporãgui, ñaiméne pe kyhyjépe jajapo hag̃ua peteĩ rape angaipa rehegua oguahẽva ñehundípe. Oĩ esperánsa maymávape g̃uarã ñanderehe, hákatu peteĩ tape añoite rupi: ñañapytĩ mbaretévo Cristo rehe, ha ñambohapévo opa ñane mbarete jahupyty hag̃ua hekoite iporãvéva.”
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“Ko religión ojeporavóva heko porãnte hag̃uáicha, omomichĩva angaipa ha tapia oikóva oñemomanduʼávo Tupã mborayhu rehe pe angaipávape, omokyreʼỹ pe angaipávape oguerovia hag̃ua Tupã osalvataha chupe ocontinua aja angaipápe ha haʼe oikuaa porãha upéva haʼeha angaipa. Péicha heta ojapo umi heʼíva ogueroviaha pe añetegua ko tiempopegua. Pe añetegua oñembojaʼo chuguikuéra rekovegui, ha upévare ndaipóri heseve pokatu omokañy hag̃ua angaipa ha omoambue hag̃ua pe ánga. Tekotevẽ oñehaʼãmbaitépe opa tendón, espíritu ha músculo ojeheja hag̃ua ko mundo, umi jepokuaa, umi práctica ha umi moda….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Oipe’áramo pekádo ha peguerekóramo jerovia oikovéva, peẽme guarãta yvágagui ñehovasa rembiporukue.” Selected Messages, libro 3, 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
Pe “religión añetegua-porãite” japu rehegua protestantismo apóstata-pe oñemopyenda doctrina oficial ramo adventismo ñemoñare irundyha ñepyrũmbýpe ary 1957-pe. Upéva oikuave’ẽ peteĩ definición justificación rehegua “omokyre’ỹva angaipa apohárape oguerovia hag̃ua Tupã osalvataha chupe osegíramo jepe angaipápe.” Kurusu ombo’e “angaipa ñepyrũ rehegua perdón ndaha’éi año Jesús omanóva rupi osẽva,” “Ha’e ojapo pe sacrificio infinito ndaha’éi hag̃uánte ojeipe’a angaipa, ha katu avei ikatu hag̃uáicha yvypóra reko oñemyatyrõ jey, oñemboporã jey, oñemopu’ã jey ijapysẽkuegui, ha oñembosako’i Tupã renondépe hag̃ua.”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
Pe ñe’ẽrei oiko vaʼekue ary 1957-pe ohechauka porã pe ñemoñare ypy guive ñemoĩ vai rehegua oñeñotỹ vaʼekue ary 1863-pe, ha upéi okakuaa vaʼekue ary 1888-pe, ha upe rire oñemoakỹ vaʼekue pe marandu japu reheve ojehechaukáva pe aranduka osẽ vaʼekuépe ary 1919-pe (The Doctrine of Christ), ipahápe ogueru hague hiʼa peteĩ ñeʼẽmondo hesakãva ha ojeaviertéva, pe “hekojerovia umi hekojojáva rehegua” ypykue, ojehechaukáva Habacuc mokõi tabla rupive, koʼág̃a oñemboyke ha oñemyengovia hague pe “justification by faith” ñemyesakã oñembyaíva reheve, oĩva protestantismo apóstata-pe. Pe proféta naiñeʼẽrendúiva Judá-gua, ojevy kuri umi oñembohoryva atyhápe ha hoʼu pe proféta ijapúva Betel-gua ndive.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Pe marandu oñeme’ẽva pe iglesia Laodiceaguápe, ojehechauka raẽ vaʼekue pe aty Millerita-pe ary 1856-pe, ha upéi jey pe iglesia Laodiceaguápe ary 1888-pe, oñemboyke opa tape rupi. Pe marandu Jones ha Waggoner rehegua, peẽva, Sister White heʼiháicha, mokõivéva pe marandu Laodicea-pe g̃uarã ha pe marandu ñembojere hag̃ua jerovia rupive, oñemboyke, pe ñemohenda reheve umi opuʼãva ha omboykéva hese, añetehápe oĩha hikuái oñangareko hag̃ua umi yma guare techaukaha rehe! Umi techaukaha haʼekuéra oñangarekóva hese hína peteĩ pyenda ijehegui yvypóra omoheñóiva, oñemopuʼãva yvykuʼípe ári.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
Pe marandu “jehechauka hag̃ua jerovia rupi” ogueru vaʼekue Jones ha Waggoner ary 1888-pe, oike avei pype pe añetegua evanhélio rehegua, omombeʼúva umi ojehechauka vaʼekue hekojojaha, avei oñemomarangatuha. Oñemombaʼeguasu vaʼekue pe ojehechauka hag̃ua hekojoja haʼeha “añetehápe” oñemoingo marangatu, ndahaʼéi añónte léi rupive “ojeʼe hag̃ua” imarangatuha. Pe marandu ogueru vaʼekue Jones ha Waggoner, pe Hermana White heʼi hague haʼe oikuaaukáma hague heta ary aja pe jeiko vai guasu ary 1888 guarépe mboyve, omombeʼu porã pe jehechauka hekojoja oñemeʼẽ jave, ñemomarangatu avei oñemeʼẽha upepete guive.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Ndikatúi ambuéicha, mba'érehe justificasión ha santificación mokõivéva ojejapo pe Espíritu Santo oĩgui pe ogueroviávape. Justificasión ha santificación ha'e mante mokõi ñe'ẽ omombe'úva mokõi mba'e peteĩ tembiapopegua ojejapóva pe ogueroviáva ryepýpe pe Espíritu Santo oĩgui hendive.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Pe mensáhe jehupytýva’ekue Moisés rehe, Coré rembiapu’a omboyke va’ekue, upéva voi oñemboyke jeýkuri 1856-pe, upéi jey 1888-pe, ha upéi oñemopyenda hag̃ua tetãygua renondépe teología de salvación-rõ Laodicea Adventismopegua 1957-pe. Pe pu’a meme omokane’õ Ñandejárape, pórke umi tetãygua he’i va’ekue: “Maymáva ojapóva ivaíva iporã Ñandejára resa renondépe, ha ha’e ovy’a hesekuéra; térã, Moõpa oĩ pe Tupã juicio rehegua?”
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
Heʼi: “umi pekádope oikovéva ojehustifika Cristo ruguy rupive, ha Tupã ovyʼa hesekuéra, jepe osegíramo hikuái opekádo.” Kóva hína pe ñembotavy espiritual ojehechaukáva pe marandu Laodicea-peguápe (tavayguakuéra ojehusgáva) rupive; jepevéramo Cristo ohechauka umi Laodicea-gua peteĩcha “mbyasyha, ha poriahuverekóvape, ha mboriahúpe, ha pytũmby pópe, ha opívo”, haʼekuéra oguerovia hikuái haʼeha “imboriahuʼỹva, mbaʼeheta oguerekóva, ha mbaʼevete oikotevẽʼỹva.” Ha upe condición-pe, añetehápe oĩma hikuái pe Señor jurúgui oñemombo hag̃uáicha.
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
Umi ijeroviáva historiágui Millerita rehegua, haʼekuéra oaguanta vaʼekue pe jeikoha ñembyasýpe peteĩha guive ary 1844-pe, Jeremías ohechauka haguéicha capítulo quince-pe, versículo quince guive veintiuno peve, templo mopuʼãhára jeroviaha ramo, oñepromete vaʼekuépe, ndohóiri jeýramo “ñembyaty pukahára” rendápe, oikotaha Tupã “juru” ramo, upéicharõ jepe oho jeýkuri “ñembyaty pukahára” rendápe (ojejapo hag̃ua techaukaha proféta japu Betelgua rehe), ha ohasákuri Laodicense-kuérape, hiʼag̃uĩma hag̃ua oñemosẽ hag̃ua Tupã jurúgui, ha haʼekuéra ndoikuaái upéva.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Laodicea-pegua Adventismo rekóo 11 jasyporundy ary 2001-pe ojehechauka typo ramo protestante-kuéra rekóo rehe 11 jasyporundy ary 1840-pe. Umi mokõi tembiasakue ojehechauka typo ramo judío-kuéra oñemoĩva ñe’ẽ joavy joavy rehe, Espíritu Santo oguejy jave Cristo ñemongarai rehe. Peteĩteĩ umi mbohapy tembiasakue-pe peteĩ tetã yma oiporavopyre ojeheja kuri, ha ko’ág̃a avei oĩ gueteri ojeheja hag̃uáicha rape rehe. Ñe’ẽmondoha Ñe’ẽme’ẽmegua, Juan el Bautista ára-pe, oike va’erã kuri ñe’ẽme’ẽme umi ndive Pedro ohenóiva “peteĩ generación poravopyre”.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Peẽ katu peteĩ ñemoñare ojeporavóva, peteĩ pa’i ruvicha guasu rehegua, peteĩ tetã marangatu, peteĩ tavaygua Tupã mba’éva tee; peikuaauka hag̃ua peẽ pehupytyha heko mimbipa pe penohenóiva pytũmbýgui hechapyrãva tesapẽme: yma ndapeikói va’ekue peteĩ tetã ramo, ko’ág̃a katu peẽ hína Tupã retãyguakuéra; nda pehupytýi va’ekue poriahuvereko, ko’ág̃a katu pehupytyma poriahuvereko. 1 Pedro 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Pedro ohechauka vaʼekue mávapa hína pe tetã pyahu poravopyre upe itiempope, upéva hína vaʼekue pe iglesia cristiana. Haʼekuéra oñeiporavo vaʼekue peteĩ “ñemoñare poravopyre” ramo, peteĩ ára aja Cristo ha Juan Bautista mokõivéva ohechauka ramo pe tetã yma guare poravopyrepe peteĩ mbói ñemoñare ramo.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Peẽ mbói ñemoñare, mba'éicha piko ikatu peẽ, peneaña hag̃ua, peñe'ẽ hag̃ua mba'e porã? Pe py'a henyhẽvagui niko juru oñe'ẽ. Mateo 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
Pe ñemoñare ohasáva hína peteĩ “mbói pochy ñemoñare”, ha upéva hína peteĩ símbolo Satanás rehegua—pe yvypóra ryguasu otyryrýva Biblia profesía-pe oñemombeʼúva. Pe ñemoñare ohasáva omyenyhẽma kuri ikápa ára de prueba rehegua, ha irundy ñemoñare pukukue javeve oñemopyenda hikuái pe mbói pochy rekópe. Oñemoheñói hikuái peteĩ kuña rekovevai syva. Upévare umi mokõipa po hína kuimbaʼe ymaguare Ezequiel kapítulo ocho-pe, oĩ dispuésto oñesũ hag̃ua kuarahy renondépe. Omoheñóima hikuái pe papado rekove.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Pe mensáhe mbohapyha ángel-gua ojehejáma osẽ hag̃ua ko yvy ape ári, oñemomarandu hag̃ua yvypórape ani hag̃ua oguereko mymba ñarõ ra’ãnga térã ta’ãnga marandu ijakã rehe térã ipo kuérape. Ojegueraha hag̃ua ko marca he’ise ñaguahẽ hag̃ua upe decisión peteĩchagua pe mymba ñarõ ojapohaguéicha, ha ñamoherakuã hag̃ua umi temimo’ã peteĩchagua, oñemoĩ hag̃uáicha directamente Ñandejára Ñe’ẽ rehe.” Review and Herald, July 13, 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
Pe mymba ha’e pe kuimba’e angaipa rehegua mba’e rechaukaha, ha’eva pe Roma ruvicha guasu pápá ha Satanás rembijokuái yvy ári. Ñañembojoaju hag̃ua pe mymba akãme’ẽ rehe, ha’e ñañembojoaju hag̃ua Satanás akãme’ẽ rehe, ha’éva oñembojoguáva peteĩ mboi vai rehe.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Ojehupyty hag̃ua mba’eporã ha mba’eguasu ko yvy ariguáva, pe iglesia oñemoguahẽ hag̃ua oheka umi yvypóra guasu ko yvy arigua pytyvõ ha favor; ha upéicha rupi, ombotovévo Cristo-pe, oñemokyre’ỹ oikuaa hag̃ua iñakãraguãme Satanás rembijokuái—pe obispo de Roma.” El Gran Conflicto, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Peteĩ tetã yma ojeporavo vaʼekuépe, iñemoñare pahápe, ikuarahyʼã ohechauka Satanás rekokatu. Pe “ñemoñare ojeporavo pyre” yma guarépe, ndahaʼéi vaʼekue Tupã retãygua, ojeporavo peteĩ proceso rupive: ñehaʼã, ñemopotĩ ha ñemopotĩmeme. Umi ohasa porãva pe ñehaʼãrã proceso ojeporavo oĩ hag̃ua peteĩ pacto joajupe Tupã ndive. Ñandejára oike vaʼekue pacto-pe iglesia cristiana ndive, upéi jey adventismo millerita ndive, ha upéicha avei ojapo jey umi cien kuarenta y cuatro mil ndive.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Pe Ñandejára oike vove pe ñe’ẽme’ẽme Tupã retã pyahu ojeiporavóva ndive (ymave ndaha’éi vaʼekue Tupã retã), haʼe ou hendápekuéra pe Ñe’ẽme’ẽ Rerahaháraramo. Umi mbohapy tembiasakue omohuʼãva Malaquías capítulo mbohapyme, oĩ peteĩ marandu rerahaha ombosakoʼíva tape pe Ñe’ẽme’ẽ Rerahahára renonderã. Pe marandu rerahaha peteĩha vaʼekue Juan el Bautista, haʼe ohechauka hag̃ua pe mokõiha ha pe mbohapyha marandu rerahahárape. Pe marandu rerahaha mokõiha vaʼekue William Miller. Oñondive, Juan el Bautista ha William Miller rekove maranduʼỹre profétikava omopyenda umi marandu rerahaha rembiapo rehegua tekome’ẽ, pe ombosakoʼíva tape pe Ñe’ẽme’ẽ Rerahahára ou hag̃ua ha oike hag̃ua ñe’ẽme’ẽme umi cien cuarenta y cuatro mil ndive.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Umi mbohapy marandu rerahaha, ombosako’íva tape Cristo-pe g̃uarã, ha’éva Pe Marandu Rerahaha Ñe’ẽme’ẽgua, ou hag̃ua sapy’aitépe Itupãópe, ohechauka peteĩ tembiapo oñemboguapýva pe huísio jehechakuaaha ára pukukue, ha upéva oñemohu’ã pe huísio apoharãme.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Ko yvy rembiasakue paha ára peve, Tupã ñe’ẽme’ẽ imandu’áva ha iñe’ẽmondo rerekóva ndive oñembopyahúta. ‘Upe árape ajapóta chupekuéra ñe’ẽme’ẽ mymbakuéra ñúmegua ndive, ha guyra yvategua ndive, ha umi mba’e otyryrýva yvýpeguáva ndive; ha amopẽta yvýgui hu’y, kyse puku ha ñorairõ; ha ajapóta oñeno hag̃ua hag̃ua py’aguapýpe. Ha rome’ẽta ndeve che rekovépe guarã opa ára g̃uarã; héẽ, rome’ẽta ndeve tekojoja reheve, huísio reheve, mborayhu porã ha poriahuvereko reheve. Rome’ẽta voi ndeve jerovia hag̃ua reheve; ha reikuaáta Ñandejárape.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Ha oikóta upe árape, che ahendúta, he’i Ñandejára, ahendúta yvágape, ha ha’e kuéra ohendúta yvýpe; ha yvy ohendúta trigópe, vínope ha aséitepe; ha umíva ohendúta Jezreélpe. Ha añemitỹta chupe chejehe yvy ári; ha aiporiahurereko hag̃uáme pe noñeporiahurerekoihaguépe; ha ha’éta umi ndaha’éiva che retãme, Nde hína che retã; ha ha’e kuéra he’íta, Nde hína che Tupã.’ Oseas 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Upe árape,... Israel rembyre, ha umi okañyva’ekue Jacob róga guive,... oñembojeroviáta Ñandejárare, Israel Santo rehe, añetetépe.’ Isaías 10:20. ‘opa tetã, ha ñemoñare, ha ñe’ẽ, ha tavaygua’ apytégui oĩta umi vy’apópe ombohováitava pe marandu: ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhuete; og̃uahẽma hag̃ua ijuicio ára.’ Ha’ekuéra ojepe’áta opa ta’ãnga guigua gui ombojoajúvagui chupekuéra ko yvýre, ha ‘oñemomba’éta pe ojapóvape yvága, ha yvy, ha yguasu, ha yvu kuéra.’ Oñemosãso hag̃ua opa ñapytĩmby guive, ha oñembo’ytáta ko yvy ári peteĩ monumentoicha Tupã poriahuvereko rehegua. Oñe’ẽrendúvo opa mba’e jerure hag̃ua Tupãgui, ojekuaáta ángelkuéra ha yvypóra kuéra renondépe umi ‘oguerekóva Tupã mandamiento kuéra, ha Jesús jerovia.’ Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Péina umi ára, he’i Ñandejára, pe aradór ojuhúta pe mbyatyhára, ha pe opyrũva uva ári ojuhúta pe oñemitỹva ñemityrã; ha umi yvyty osyryryta víno he’ỹ asýva, ha opaite umi cerro oñehundi hag̃uáicha oñemboyku. Ha Che ambojevýta [ajerejey] che retã Israelgua ñembyasy ha jejopy; ha ha’ekuéra omopu’ãta umi táva oñehundipáva, ha oikóta ipypekuéra; oñotỹta parrál, ha ho’úta ivíno; ojapóta avei huerta, ha ho’úta hi’a. Ha Che añotỹta chupekuéra ijyvy ári, ha noñemondomo’ãmo’ãvéima chupekuéra ijyvygui, pe Che ame’ẽ va’ekue chupekuéra, he’i Ñandejára nde Jára. Amós 9:13–15.’” Review and Herald, 26 de febrero de 1914.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Malaquías capítulo mbohapy oñekumpli Cristo tiempope, ha umi Millerita kuéra tiempope avei, ha ko mokõi tembiasakue ohechauka iñekumplimiha umi ára pahápe. Hermana White ombojoaju Malaquías capítulo mbohapy ñekumpli, Cristo rembiapo templo mopotĩ reheve.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Omopotĩvo tupãogui umi oĩva ko yvy arigua joguaha ha vendehára, Jesús omoherakuãkuri Imba’aporãrã omopotĩ hag̃ua pe korasõ angaipa ky’águi,—umi tembipota yvy ariguágui, umi mba’epota vai ñeñangarekóvagui, umi jepokuaa aña omongy’áva pe ánga. Malaquías 3:1–3 oñecita.” The Desire of Ages, 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Pe templo ñemopotĩ Cristo rupive ohechauka vaʼekue I rembiapo omopotĩ hag̃ua pe pyʼa pe angaipa apoha oñembyasývape. I ministerio yvypóra apytépe, Mokõi jey omopotĩ pe templo yvy arigua.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Pe proféta he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pu’aka; ha yvy henyhẽ iñemimbipa reheve. Ha osapukái mbarete peteĩ ñe’ẽ hatãme, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko aña kuéra róga’” (Revelation 18:1, 2). Kóva hína pe marandu peteĩchagua pe oñeme’ẽ va’ekue pe mokõiha ánhel rupive. Babilonia ho’a, “ha’e omboy’u haguére opa tetã nguérape itavykukue pochy vino-gui” (Revelation 14:8). Mba’épa upe vino?—Iporombo’e japu. Ha’e ome’ẽ va’ekue yvórape peteĩ sábado japu pe cuarto mandamiento Sábado rendaguépe, ha omombe’ujey pe japu Satanás ymave he’i va’ekue Eva-pe Edénpe—pe ánga omanó’ỹha ijehegui. Heta jejavy oguerekóva peteĩcha avei omyasãi mombyry ha mombyry, “ombo’évo tekovekuérape yvypóra mandamiento-kuéra doctrina ramo” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Oñepyrũ ramo guare Jesús imba’apo hag̃ua tetãygua renondépe, omopotĩ pe Templo iprofanasión sacrílega-gui. Ha umi tembiapo paha apytépe iporavopyre omohu’ã hag̃ua hembiapo, oĩ pe mokõiha jevy omopotĩhague pe Templo. Upéicha avei, pe tembiapo paha ojejapóvape hag̃ua marandu ñehenduka ko yvy pukukue, oñeme’ẽ mokõi henonderã jehechaukaha iñambuéva umi iglésiape. Pe mokõiha ánhel marandu he’i: ‘Babylonia ho’a, ho’a, upe táva guasu, pórke omongaru opa tetãnguéra to’u hag̃ua pe víno pe ipochyva’ekue heko vai ñemoakãratĩgui’ (Apocalipsis 14:8). Ha pe hatã sapukái pe mbohapyha ánhel marandúpe oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãygua, ani hag̃ua peike hendive ipekádokuérape, ha ani hag̃uáicha pehupyty umi mba’asy vai oguerútava. Pórke ipekadokuéra oguahẽma yvágape, ha Tupã imandu’áma heko añakuérare’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Malaquías mbohapyha kapítulo ñemohu'ãme, Juan el Bautista ha'e va'ekue pe mensajéro ombosako'íva Jesúspe g̃uarã, pe Pacto Mensajéro ramo, ou hag̃uáicha sapy'aitépe Itemplope ha mokõi jey omopotĩ hag̃ua. Imba'eporokuépe mbohapy áño ha mbyte pukukue, omopotĩ pe templo iñepyrũme ha ipahápe imba'eporokuégui, upéicha ohechauka pe tembiapo ñemopotĩha oguerekoha peteĩ ñepyrũ orepresentáva pe paha. Jesús tapiaite ohechauka pe paha pe ñepyrũ rupive, ha ojoajúvo Hembiapo rehe Alfa ha Omega ramo, umi mbohapy áño ha mbyte oñepyrũ ha opa peteĩ ñemopotĩ templo reheve.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
Umi mbohapy ary mbyte ryepýpe, Haʼe oity huguy omoañetéva pe ñeʼẽmeʼẽ, omohuʼã hag̃ua pe maranduʼypy oñeʼẽva Daniel kapítulo porundy-pe, heʼíva Haʼe omombaretetaha pe ñeʼẽmeʼẽ heta tapichápe guarã peteĩ semánaramo, ha upéva mbyte rupi Haʼe ojepeʼataha.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Ha rire mokõi arapokõi semána rire, pe Mesías oñekytĩta, ha ndaha’éi ojehegui hag̃ua; ha pe tavayguakuéra pe mburuvicha oútava rehegua ohundíta pe táva ha pe tupaópe; ha ipaha og̃uahẽta peteĩ ysyry guasúicha, ha pe ñorairõ paha peve ojedetermináma ñehundi. Ha ha’e omombaretéta pe ñe’ẽme’ẽ hetápe g̃uarã peteĩ semánare; ha pe semána mbyte rupi ojapóta hag̃ua opa pe mymbajuka hag̃ua ha pe mba’e oñekuave’ẽva, ha umi ñañáva vaiete oñemyasãi rupi ojapóta hag̃ua oiko ñehundi, pe opa hag̃uápe peve, ha pe ojedetermináva oñeñohẽta pe ojehundi hag̃uáre. Daniel 9:26, 27.
We will continue this study in the next article.
Romoĩta ko ñehesa’ỹijo pe artíkulo oúvape.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
“Rogue rire ikatujeha ojehai koʼã mbaʼe rehegua. Aty guasu kompletoite ojehupi hína pe levadúra peteĩchagua umi principio vaípe. ‘Ipypegua kuimbaʼe rico-kuéra niko henyhẽ hag̃ua mbaretépe, ha umi oikóva ipype heʼi japu, ha iñeʼẽkuéra oñembotavy ijurúpe.’ Ñandejára ombaʼapóta omopotĩ hag̃ua Itupao. Añetehápe haʼe peẽme, Ñandejára oĩma hag̃uáicha ojere ha ombojerejey hag̃ua umi institución hérava héra rehe.”
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
“Ajépa mba’éichapa pya’e ko proceso mopotĩrã oñepyrũta, ndaikatúi ha’e; hákatu ndaha’éi aréma oñembotapykue hag̃ua. Pe oguerekóva ipope ifán, omopotĩta itemplo ipotĩ’ỹ moral-gui. Ha’e omopotĩmbaitéta añetehápe iflóra. Tupã oguereko peteĩ controversia opa umi ojapóva michĩvéva jepe tekojoja’ỹ; péicha jave omboykégui hikuái Tupã autorida, ha omoĩ peligro-pe iinterés pe expiación-pe, pe redención Cristo ojapo hag̃uáicha opa ta’ýra ha tajýra Adán-gui guarã. ¿Válene piko jajapyhy peteĩ tape Tupãpe oguerovaietéva? ¿Válene piko ñamoĩ ñande incensario-kuérape tata extraño jahikuái hag̃ua Tupã renondépe, ha ja’e ndaha’eiha mba’eveichagua diferencia?”
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Ndaha’éi Tupã rembipota rehegua oñemohenda hag̃uáicha péichaite peẽme hag̃ua Battle Creek-pe. Ko’ág̃a oĩ pe mba’e oikóva, upe che jehechauka va’ekue chéve peteĩ ñe’ẽmondýiramo. Che py’a hasy eterei upe ta’ãnga rehe. Ñandejára ome’ẽ va’ekue ñe’ẽmondýi hag̃ua ani hag̃ua ko tekokangy opyta, hákatu ndojehupytýi. ‘Peẽ ha’e yvy juky: ha pe juky okañýramo he’ẽ porã, mba’épepa oñembojeyta jukyramo? Ndoikovéima mba’everã, síno oñemombo hag̃ua okápe ha yvypóra pype hag̃ua hese.’”
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
“Ajerure che pehengue kuérape topáy hag̃ua. Oikóramo pyaʼe peteĩ ñemoambue’ỹ, aikuaaukáta umi mba’e añeteguáva tavayguakuérape; ko estado mba’éva niko tekotevẽ oñemoambue; kuimba’e iñekonverti’ỹva ndikatumo’ẽvéima oreko tembiaporã mohendaha ha sãmbyhyhára ramo peteĩ tembiapo tuichaite ha marangatúpe. David ndive ñañembopy’a hag̃uáicha ja’e hag̃ua: ‘Nde ára, Ñandejára, remba’apo hag̃ua: ha’ekuéra omboyke nde léi.’” Special Testimonies, 30, 31.