We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Ñamopyenda hína pe mbojojaha maranduhára rehegua ojekuaaukáva’ekue Judá ñemoñare León rupi Hembiapópe ombojehe’o hag̃ua Daniel 11 pegua umi poteĩ téra mbytépe paháva, “paha ára” jave, ary 1989-pe, oñemombóramo guare Unión Soviética peteĩ ñemoĩ ñemiguáva rupive Ronald Reagan ha Roma pápandi apytépe. Rohechauka kuri Roma mbohapy jey hag̃ua ojepuruha ha Babilonia ho’a hag̃ua ohechauka kuña ha mymba ha’e oguapyha hi’ári ha oguerekóva mburuvicha hag̃ua Apocalipsis 17-pe.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Kuñakarai ha mymba vai ra’ãnga, oĩva umi kapítulo diecisiete ha dieciocho-pe, ohechauka pe jehusga progresivo Tupã oguerúva Babilonia Moderna ári, oñepyrũva pe pya’e oútava arapokõindy léi guive ha ipukúva peve Miguel opu’ã ha yvypóra aravo poravo oñemboty. Upe tiémpo ohechauka pe peteĩha parte Tupã Jehusga Ejecutivo rehegua, oñemoañetéva peteĩ jopói poriahuvereko reheve. Upéi, umi siete plaga pahápe, ndaipóri poriahuvereko ojehe’áva Ijehusgakuéra rehe. Ko’ã mokõi paso avei ojehechakuaa pe Jehusga Investigativo-pe, oñepyrũva 22 jasypa 1844-pe. Pe jehusga investigativo oñepyrũ umi omanóva jehesareko ha jehusga reheve, ha 11 jasyporundy 2001-pe oñepyrũ pe jehusga investigativo umi oikovéva rehegua.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Umi oikovéva juicio umi oikovévagui oñemboja’o avei mokõi período-pe, pe peteĩha oñepyrũvo 11 jasyporundy 2001-pe, umi oñeha’ãrõ guare oĩ hag̃ua umi ciento cuarenta y cuatro mil apytépe rehegua investigación ha juicio reheve; pe juicio niko oñepyrũ Tupã róga reheve. Umi omanóva juicio investigativo ojejapo va’ekue añoite umi héra, peteĩ jey jepe hekove aja, oñemoĩ va’ekue libro de la vida-pe rehe. Upéi umi omanóva réra ojehaíva ha oñeregistráva oñembojoja libro de pecados rehe. Orekóramo angaipa noñemombe’úiva, umi héra ojeipe’a libro de la vida-gui. Umi oikovéva juicio investigativo oñemombe’u oñepyrũha Tupã róga reheve, ha katu umi omanóva juicio investigativo-pe natekotevẽi va’ekue upeichagua ñemyesakã.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Pe juicio investigativo umi oikovéva rehegua, Ñandejára Ñe’ẽ oñangareko porã ohechauka hag̃ua upe juicio, umi cien cuarenta y cuatro mil oñesella aja, oñepyrũ hague Jerusalénpe, ha upéva hína Ñandejára iglesia. La Biblia ome’ẽ ko mba’e rehe peteĩ mokõiha testimonio directo.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Oguahẽma niko ára pe juicio oñepyrũ hag̃ua Tupã róga guive; ha ñande rehe peteĩha ramo oñepyrũ, mbaʼéicha piko opáta umi nohenduséivape Tupã evangelio? 1 Pedro 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Pe juicio umi oikovévagui oñepyrũ Jerusalénpe, Tupã rógape, ha oĩ peteĩ ára ha aravo hekopete oñepyrũ hag̃ua upéva. Pe juicio umi oikovévagui oñepyrũ Jerusalénpe araka’e pe kuatiahaihára tintéro reheve ohasa Jerusalén rupi ha omoĩ peteĩ techaukaha umi kuimba’e ha kuñanguéra ári, umi ipy’asy ha osapukáivape umi ñañavãre ojapóva tupãope ha avei tetãme.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Pe aty ndojapói pe evanhélio oñemombe’u Apocalipsis kapítulo siete-pe, ojoavy hag̃uáicha umi cien cuarenta y cuatro mil-gui, upépe Juan ohenói chupekuéra pe aty tuicháva. Pe aty tuicháva ohechauka peteĩ aty angakuéra oikovéva rehegua ojehusgáva umi oikovéva husgamiento aja, umi ndohupytýiva oñemoĩmba hag̃ua Tupã léi rendápe, oadorágui hikuái papa ára kuarahy rehegua-pe. Pe léi domingo pya’éma ou hag̃uáicha Estados Unidos-pe jave, umi ojeselláva ánhel escribano ryru tinta reheve Ezequiel kapítulo nueve-pe, ha upéva avei ha’e pe sellamiento Apocalipsis kapítulo siete-pe, oñemopu’ãta peteĩ techaukaha ramo. Upérõ umi ko’ág̃a ndohendúiva pe evanhélio jerurépe oñembojovaketa séptimo día sábado rehe.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Ha umi kristiáno ymaguaréva ojapo vaʼekue pe arapokõindy peteĩha ñemboyke, oimoʼãvo upéicha ojapoha hikuái pe sábado bíblico; ha koʼág̃a oĩ kristiáno añetehápe opaite tupãópe, ndahaʼéiramo jepe pe comunión católica romana, ojeroviáva pyʼa potĩme pe arapokõindy peteĩha haʼeha pe sábado oñemohendapyréva Tupãgui. Tupã omoneĩ iñakãrapuʼã porã ha ipyʼa joja Henondépe. Péro pe arapokõindy peteĩha ñemboyke oñemoañetéramo léipe, ha ko yvy tuichakue oñehesapeʼáramo pe sábado añeteguáre ojejapovaʼerãha, upéi oimeraẽva omboykéva pe mandamiénto Tupãmegua, oñemoĩ hag̃ua peteĩ precepto rendápe ndorekóiva ambue autoridad yvatevéva Roma-gui, upéicha omombaʼeguasúta pe papado Tupã ári. Haʼe ohechauka hína jerovia ha ñemombaʼe Roma rehe ha pe pokatu omoañetévare pe institución Roma omanda vaʼekue. Haʼe omombaʼe pe mymba guasu ha taʼanga. Umi kuimbaʼe upérõ omboykévo pe institución Tupã heʼi vaʼekue haʼeha Ipuʼaka rechaukaha, ha omombaʼévo hendaguépe upe Roma oiporavo vaʼekue iñakãrapuʼã rechaukaharã, upéicha ohupytýta hikuái pe techaukaha ohechaukáva iñeʼẽrendúha Roma-pe—‘pe mymba guasu marka.’ Ha ndahaʼéi ko tembiapo oñemoĩ porã mboyve tavayguakuéra renondépe, ha oguerahávo chupekuéra toiporavo hag̃ua Tupã mandamiénto ha yvypóra mandamiénto apytépe, umi osegívape tembiapo vaipe ohupytýta ‘pe mymba guasu marka.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Pe estandárte umi oñembosellávape guarã ha’e pe ohenóiva umi nohendúivape pe evanhélio, oike hag̃ua ñe’ẽrendúpe.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Ha upe árape oĩta peteĩ rapo Jesse guigua, opuʼãtava tetãnguéra pype techaukaha ramo; hese umi tetã ambuegua ohekáta: ha ipytuʼu oguerekóta mimbipa guasu. Ha upe árape oikóta, Ñandejára omoĩjeytaha ipo mokõiha jeype ojogua hag̃ua hembyre tavayguakuéra apytégui hembýva, Asiriágui, Egíptogui, Patros-gui, Cus-gui, Elam-gui, Sinar-gui, Hamat-gui ha ypaʼũnguéra guive yguasu pegua. Haʼe omopuʼãta peteĩ techaukaha umi tetãnguéra rehehápe, ha ombyatýta Israel oñemosẽ vaʼekuépe, ha omonoʼõta Judá isarambipáva yvy apýra irundyháicha guive. Isaías 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Umi ko’ág̃a ndopytaguáiva pe evangelio rehe ojehusgáva ijeikove aja, ha katu ijehusga tekotevẽ oúta upe johechapyre poranduhápe ojejapóva umi oikovévape peteĩ sua irundy ha irundy mil rehegua rire; ha’ekuéra ikatu hag̃uánte oñe’ẽmondo ohechávo kuimba’e ha kuña oguerekóva Tupã sello pe apañuãime pe arapokõindy ára léi og̃uahẽmbotaite hag̃ua.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santo rembiapo ha’e hína omongyhyje hag̃ua ko yvy arigua angaipa rehe, tekojoja rehe ha huísio rehe. Ko yvy arigua ikatu oñemomarandu añoite ohechávo umi ogueroviáva pe añetegua oñemomarangatuha pe añetegua rupive, omba’apóvo yvate ha marangatu principio-kuéra rehehápe, ohechaukávo peteĩ sentido yvate ha porãme pe línea de demarcación oĩva umi oñangarekóva Tupã mandamiento-kuéra rehe ha umi ombohasa hag̃ua ipy guýpe. Espíritu remomarangatu ohechauka porã pe iñambueha umi oguerekóva Tupã sello ha umi oñangarekóva peteĩ pytu’u ára japúva rehe. Oguahẽ vove pe prueba, ojehechaukáta hesakã porã mba’épa pe mymba marca. Ha’e hína domingo ñangareko. Umi, añetegua ohendúma rire, oseguíva gueteri omoĩ hag̃ua ko ára marangatúramo, ogueraha kuimba’e angaipa guigua firma, pe opensáva omoambue hag̃ua ára-kuéra ha léi-kuéra.” Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Pe juicio ejecutivo, upépe oñemohu’ãhápe pe tembiapo mbohapyha Elías rehegua, oñepyrũ pe arapokõindy ára léi hi’aguĩva reheve. Kóva mokõi periodo de tiempo; pe peteĩha periodo-pe Tupã juicios oñembojehe’a poriahuverekóndi umi ko’ágã peve ndohupytýiva pe evangelio ñe’ẽrendu, ha upéi ojejoko hapykuéri umi siete últimas plagas oñehẽva poriahuvereko’ỹre.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Pe tiémpo de prueba ndopukumo’ãi hetaiteve. Ko’ág̃a Tupã oipe’a hína Ipo ojoko va’ekue yvy ári. Aretereíma oñe’ẽ kuña ha kuimba’épe Ipy’aguasu Marangatu rupive; ha katu ha’ekuéra ndojapysakái pe ñehenói rehe. Ko’ág̃a oñe’ẽ hína Itavayguakuérape, ha yvórape, Ijehechakuaa hag̃ua umi juicio rupive. Ko’ã juicio ára ha’e peteĩ ára poriahuvereko rehegua umi ndohupytýiva gueteri pa’ũ oikuaa hag̃ua mba’épa pe añetegua. Ñandejára oma’ẽ porãiterei va’erã hesekuéra. Ipy’a poriahuverekógui oñemomýi; Ipo gueteri ojepyso osalva hag̃ua. Hetaiterei oikéta pe aty tekorosãme ko’ã ára pahápe, umi ohendútava pe añetegua peteĩha jey.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Umi nohendúiʼỹva pe evanhélio haʼe hína “ambue ovecha kuéra”, Jesús opromete vaʼekue ohenoitaha, haʼekuéra ohendúta Iñeʼẽ vove Haʼe ohenói jave.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Ha ambue ovecha areko avei, ndaha’éiva ko korágui: umívape avei agueru va’erã, ha ohendúta che ñe’ẽ; ha oĩta peteĩ korá, ha peteĩ pastor. Juan 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
Pe “ñe’ẽ” ohendúva hikuái ha’e pe mokõiha “ñe’ẽ” Apocalipsis capítulo dieciochogua, osapukái hatãva pe léi domingo pya’e ou hag̃uápe, ára oñemoĩ mokõivéva pe jehusga pe kuña rekovai guasu rehe, ha’e omyenyhẽma rupi i-kópa angaipa rehegua pe aravo ipaháva pe yvypóra oñeha’ã hag̃ua.
“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 pokatu; ha yvy henyhẽ heko mimbipa reheve. Ha osapukái mbarete asy ñe’ẽ hatãme, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko aña kuéra renda ramo’ (Apocalipsis 18:1, 2). Kóva hína pe ñe’ẽmondo peteĩchaite pe ome’ẽva’ekue pe mokõiha ánhel. Babilonia ho’a, ‘ha’e omboy’u haguére opa tetãnguérape pe kaguy ipochyre heko tie’ỹ rehegua’ (Apocalipsis 14:8). Mba’épa upéva pe kaguy?—Iporombo’e japu. Ha’e ome’ẽ va’ekue yvórape peteĩ sábado japu pe sábado añeteguáva, pe irundyha tembiapoukapy pegua, rendaguépe; ha ombojevyjey pe japu Satanás he’ýva’ekue raẽ Eva-pe Edénpe—pe ánga omanói’ỹha ijeheguiete. Heta jejavy oikóva upeichágui ha’e omyasãi mombyry ha opa rupi, ‘ombo’évo tekovekuérape kuña ha kuimba’e rembipota ramo pe Tupã rembiapoukapy’ (Mateo 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.
“Oñepyrũrõ guare Jesús Hembiapo público, omopotĩ pe Templo iprofanación sacrílega-gui. Ha umi tembiapo paha apytépe Hembiapo rehegua oĩ pe mokõiha ñemopotĩ Templo rehegua. Péicha avei, pe tembiapo paha ojejapóvape oñeñandu hag̃ua ko yvy tuichakue, mokõi ñehenói iñambuéva ojejapo umi iglésia-kuérape. Pe marandu mokõiha ánhel rehegua he’i: ‘Babylon ho’a, ho’a pe táva guasu, pe ombo’u hag̃uáicha opa tetãme pe víno ipochyva hekovai rehegua’ (Revelation 14:8). Ha pe sapukái hatãme pe marandu mbohapyha ánhel rehegua peteĩ ñe’ẽ oñehendu yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive ipekádo-kuérape, ha ani hag̃uáicha pehupyty ijahy’o-kuéra. Pórke ipekádo-kuéra oguahẽ yvágape, ha Tupã imandu’a hembiapo vai-kuéra rehe’” (Revelation 18:4, 5). Selected Messages, libro 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Pe léi dominical oútava og̃uahẽta Estados Unidos-pe, oñepyrũ pe huísio ejecutivo progresivo Babilonia Moderna ári, ha oñepyrũ avei pe ára paha pe huísio oikovéva rehegua, mokõivéva huísio ojoapývo. Pe mbohapyha mensahéro ombosako’íva tape pe Mensahéro del Pacto rembiaporãrã, ohechauka pe tembiapo ojejapóva pe tiempo del huísio oikovéva rehegua, oñepyrũva’ekue 11 jasyporundy 2001-pe, ha opa pe ipahaitéva umi ko’ág̃a ndohendúiva pe evangelio ohendu jave pe mokõiha ñe’ẽ Apocalipsis capítulo dieciocho-gua, ha osẽ Babilonia-gui. Upéva rembiapo ohechauka pe ñemopotĩ ha ñemongy’a’ỹ templo-gui umi cien cuarenta y cuatro mil rehegua pe ñepyrũrãme pe ministerio pe mensahéro ombosako’íva tape, ha upéi peteĩ ñemongy’a’ỹ ha ñemopotĩ templo-gui pe aty guasu rehegua pe pahaite pe ministerio pe mensahéro ombosako’íva tape pe Mensahéro del Pacto-pe g̃uarã.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Pe léi dominical oútavahávo vove ojetu'u jeýta pe Tupã pokatu ojehechaukáva’ekue Pentekostéspe.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Ni peteĩva ñande apytégui araka’eve ndojapomo’ãi pe sello Tupã mba’eva, ñande rekokue oguerekóramo peteĩ mbyky térã ky’a hi’ári. Oĩ ñande pópe ñamyatyrõ hag̃ua umi mba’e vai oĩva ñande rekokuépe, ñamopotĩ hag̃ua pe ánga róga marangatu opaichagua ky’águi. Upéi pe ama paha ho’áta ñande ári, pe ama ypykue oho haguéicha umi temimbo’e ári Pentecostés Árape....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
—“Mbaʼe piko pejapo, che pehẽnguekuéra, ko tembiapo guasu ñembosakoʼípe? Umi oñemojoajúva ko yvy arapópe oguerohory hikuái pe yvy arapóicha jekuaa ha oñembosakoʼi pe mymba raʼãnga mbaʼerã. Umi ndojeroviáiva ijehe, oñemomirĩva Tupã renondépe ha omopotĩva iñángape añetegua rendápe iñeʼẽrendu rupive, koʼãva ohupyty hína pe yvagapegua taʼãnga ha oñembosakoʼi Tupã sello hag̃ua iñakã renondépe. Oguahẽ vove pe decreto osẽ hag̃uáicha ha pe marca oñemoĩ, ikarakterkuéra opytáta potĩ ha marãʼỹva opa ára g̃uarã.” Testimonies, volúmen 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Ko’ápe ikatu ojejuhu peteĩ joavyguaicha ojehecháva Ñe’ẽ Marandupy rehegua proféticope, jepe ndaipóri tekotevẽ upéicha ojejapo hag̃ua. Pentecostés-pe, temimbo’ekuéra ára guive, pe marandu oñemombaretéva ndoguerahahái umi gentil-kuérape, ha’éva umi ndojejapóiva evangeliope pe léi domingo hi’aguĩmbáva jave. Pe marandu oñemombaretéva Pentecostés-pe oguerahaha Israél yma guarépe, ha’éva ambue mbohapy áño ha mbyte pukukue guive oĩ gueteri ipaha ára de prueba-pe.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Oñemoĩma setenta arapokõindy nde retãygua ári ha nde táva marangatu ári, opa hag̃ua pe ñemboyke, opa hag̃uáicha umi angaipa, ojejapo hag̃ua ñeñomoirũ tekojoja’ỹ rehe, oñemboguapy hag̃ua tekojoja opa’ỹva, oñembotý hag̃ua pe visión ha pe profecía, ha oñeunhi hag̃ua pe IMarangatuvéva. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Pe marandu oñemombaretéva Pentekostéspe ndoguerahasýi vaʼekue umi nohenduséivape pe evanhélio Esteban ojejapi itápe pe áño 34 peve. Pe ermána White heta jey omombeʼu ko mbaʼe.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Upéi, he’i pe ánhel, “Ha’e omombaretéta pe ñe’ẽme’ẽ heta ndive peteĩ semánare [7 áñore].” Siete áño aja, pe Salvador oñepyrũ rire hembiapo ministeriope, pe evanhélio oñemombe’u va’erãva’ekue peteĩchaite umi hudíope; mbohapy áño ha mbyte Cristo voi rupive; ha upéi umi apóstol rupive. “Ha pe semána mbytépe ojapóta hag̃ua opa pe mymbajuka ha pe ofrénda.” Daniel 9:27. Arapoty jave, A. D. 31-pe, Cristo, pe mymbajuka añetegua, oñekuave’ẽ Calvariope. Upérõ pe templo ao hag̃ua oñembyai mokõime, ohechaukávo pe marangatukue ha pe he’iséva pe tembiapo mymbajuka rehegua ojeipe’aha. Og̃uahẽma va’ekue pe ára opa hag̃ua pe mymbajuka yvy arigua ha pe ofrénda.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Pe peteĩ semána—siete ary—opa vaʼekue A. D. 34-pe. Upérõ, Esteban ñemboitápe itáva rehe rupive, umi judío ipahápe omboty vaʼekue hekópe hikuái iñemboykévo pe evanhélio; umi temimboʼe, oñemosarambíva’ekue jehasa asy rupi, ‘oho opa hendárupi opredika hag̃ua pe ñeʼẽ’ (Hechos 8:4); ha mbovymi rire upéi, Saulo, pe oporombohasa asýva, oñekonverti, ha oiko Pablo, apóstol umi tetã ambuévape g̃uarã.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Pe marandu oñemombarete vaekue Pentecostéspe, cincuenta ára rire Cristo jeikove jevyha guive, oñemoĩ peteĩcha pe ley domingo rehegua ndive, upépe pe evangelio ohenói Cristo ovecha aty ambuévape osẽ hag̃ua Babiloniágui; upéicharõ jepe, ndaha’éi kuri mbohapy ary ha mbyte rire pe kurusúgui umi judío “omboty hag̃ua hikuái pe evangelio rejecha’ỹ”, ha upe rire pe marandu ohóma umi gentil-kuérape, ha’ekuéra niko umi upe jave ndojapói vaekue pe evangelio. Pe ojoguáva jejavyicha ojehechauka guasuve pe jehechauka rupive, áño 34 d. C. pe umi judío omboty hague hikuái pe evangelio rejecha’ỹ; Sister White niko he’i ambue mba’e.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Pe sistema pukukue ritua oĩva’ekue enterove tuicha mba’e’ỹva Cristo’ỹre, pórke opaite mba’e oĩva upépe ha’eva’ekue peteĩ símbolo Cristo rehegua. Umi hudío, omboty hag̃ua iñemboyke Cristo rehegua ome’ẽvo chupe tojejuka hag̃ua, omboyke avei opa mba’e ome’ẽva’ekue sentido pe témplo ha umi tembiapo ojejapóva ipypeme. Ijypykue marangatu ojeipe’a chugui. Oñembyatyma hag̃ua ñehundi hag̃ua. Upe áragui umi mymbajuka ofrénda ha pe servicio hendive ojoajúva ndaipóri véima he’iséva mba’eve. Caín ofréndaicha, ndaha’éi va’ekue peteĩ jehechauka jeroviaha Salvador rehe. Ojukaukávo Cristo, umi hudío añetetehápe ohundíma hikuái itémplo. Ojecrusifikárõ guare Cristo, pe ao ñemokañy ryepypegua témplope ojeikytĩ mokõime yvate guive yvýpe peve, ohechaukáva pe sacrificio guasu paha ojapóma hague, ha pe sistema ofrénda mymbajukágui ojehopa hag̃ua tapiaite g̃uarã.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
¿Mbokápa umi hudío omboguejy hag̃ua hekovai pe evangelio rehe Estévan ñemombo itápe térã Cristo kurusúpe? Ko mba’e ojoguáva peteĩ joavyháicha ojoaju pe joavyháicha avei ojehechakuaa hag̃ua Tupã pokatu jehechauka Pentecostéspe pe léi domingo oútavape pya’e.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Roha’arõ romyesakã hag̃ua pe ojoavy hag̃uáicha ojehecháva pe artículo oúvape, ha katu aipota ñanemomandu’a ko ñehesa’ỹijo particular rembipota oñemopyenda hag̃ua upe añeteguáre umi maranduhára ohechauka va’ekue: Tupã retã Laodicea pegua ára pahápe ndoikuaaiha pe huísio. Jaipuru kuri tiempo jahecha jey hag̃ua pe huísio opaichagua periodo ha propósito, ikatu hag̃uáicha hesakã ñandéve mba’éichapa pe huísio investigativo ha pe huísio ejecutivo mokõivéva ojoaju pe léi domingo pya’e oútavape. Ikatu hag̃uáicha jahecha pe revelación ojoajúva umi ojoavy hag̃uáicha ojehechávare, ko’ã elemento romoñe’ẽmbyre va’erã kuri.
We will continue this study in the next article.
Jasegítata ko ñehesa’ỹijo ambue artíkulope.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Umi Katóliko Romaguáva omoneĩ porã pe sábado ñemoambue ojejapo hague itupãóre rupive, ha omombe’u ko ñemoambue voi tekotevẽháicha ramo pe iglésia poguy guasuete rehegua. He’i hikuái, umi protestánte oguerekóvo arapokõindy peteĩha ára sábado ramo, ohechakuaa hikuái ha’ekuéra pokatu omoĩ hag̃ua léi mba’e Tupã reheguápe. Pe iglésia Romagua ndohejái gueteri ije’e ndojejavýiha; ha arapy ha umi iglésia protestánte omoneĩ vove peteĩ sábado japu, ha’e ojapo va’ekue, ha omboykévo Jehová sábado, añetehápe ohechakuaa hikuái ko je’e. Ikatu hikuái ombohéra mburuvicha hag̃ua ko ñemoambue, péro ndahasýi ojehechakuaa hag̃ua iñemoĩhague vai. Pe papísta ha’e arandu porã ohecha hag̃ua umi protestánte oñembotavyha ijehegui, oity hag̃uáicha hesa kuéra pe añetegua rehe. Pe domingo ñemohenda ohupytyvévo ñemoneĩ, ha’e ovy’a, oñandu porãgui ipahápe oguerutaha opaite mundo protestántepe Roma poyvi guýpe.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Pe sábado ñemoambue ha’e pe techaukaha térã marca pe autoridad rehegua pe iglesia romanapegua. Umi, oikuaávo pe irundyha tembiapoukapy he’iha, oiporavóva oguereko hag̃ua pe sábado japu pe añetegua rendaguépe, upéicha hikuái ohechauka ñemomba’e guasu upe pokatupe, ha’e añoite rupi oñemandáva upéva. Pe mymba marca ha’e pe sábado papal, pe mundo omoneĩva Tupa ára omoĩva’ekue rendaguépe.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Péro pe ára ohupyty hag̃ua pe mymba ra’ãnga, he’iháicha pe profesía, ne’irã gueteri og̃uahẽ. Pe ára ñeporandu ha jehechaukarã ne’irã gueteri og̃uahẽ. Oĩ kristiáno añeteguáva opa iglesia-pe, ndaha’éi oñemboykéva upe komunión Católica Romana-pe. Avave noñekondenái pe kuarahy rendy og̃uahẽ mboyve ha ohecha mboy tekotevẽha pe tembiapoukapy irundyha. Péro osẽ vove pe dekretokuéra ombojeroviávo pe sábado japuva, ha pe sapukái hatã pe ánhel mbohapyháva oavisa vove tapichakuérape ani hag̃ua omomba’e pe mymba ha i ta’ãnga, upe ramo hesakã porãta pe línea oĩva pe japu ha pe añete apytépe. Upérõ umi oseguíva gueteri hembiapo vaipe ohupytýta pe mymba ra’ãnga i syváre térã ipo rehe.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Pya’e porãite ñañemoag̃ui ko ára-pe. Umi tupão protestánte ojoajúta vove pokatu secular ndive omombarete hag̃ua peteĩ jerovia japu, ha upéva oñemoĩ hag̃ua iykére umi iñemoñare ypykuéra ogueropu’aka va’ekue pe jejopy vaietereíva, upéicharõ pe sábado papal oñembojoguáta tupão ha estado pokatu joajupyréva rupive. Oĩta peteĩ apostasía nacional, ha upéva opa hag̃uáicha añoite ñehundi nacional-pe.” Bible Training School, February 2, 1913.