In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Peteĩ tavayguakuéra ñemoñare paha ojehejáva ohóvo apytépe, ojehechakuaa ciertas característica profética. Upévare hikuái peteĩ ñemoñare mbói jarara rehegua, ohekombo’égui Satanás rekove. Ha’e hikuái peteĩ ñemoñare adulterio rehegua, ojapógui joaju oñemomarangatu’ỹva Tupã rayhu’ỹhára ndive. Oguahẽ peteĩ tendápe ohecháva, ha katu ndaikuaái hag̃ua; ohendúva, ha katu ndoikuaaporãi hag̃ua, ndajehepyme’ẽi gueteri, ha upéva ojehechauka ikorasõnguéra ikyrãmba hag̃ua. Moisés raẽvete oñe’ẽ ko mba’eete rehe.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
Ha Moisés ohenói opa Israel-pe ha he’i chupekuéra: Peẽ pehecha pene renondépe opa mba’e Jehová ojapóva’ekue Egipto retãme Faraón rehe, ha hembiguái-kuéra rehe, ha opa itetã rehe; umi tuicha ñemo’ã pene resa ohechava’ekue, umi techaukaha, ha umi milágro tuichaitéva. Upéicharõ jepe, Jehová noĩri pene me’ẽva’ekue peve ko ára peteĩ korasõ pene mandu’áva hag̃ua, tesakuéra pehecha hag̃ua, ha apysakuéra pehendu hag̃ua. Deuteronomio 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Pe ñe’ẽ ypykue ojehecháva ha oñehendúva rehegua, Laodiceapegua mba’e ojehechaukáva, umi mba’e Tupã tavayguakuéra ndaikatúiva ohecha ha’e umi señal ha hechapyrã ijojaha’ỹva ojeporavopyréva ijypykuépe. Jeremías omombe’u ko mba’e ojehechaukáva ha’eha peteĩ teko “virhén tavykuéra” rehegua, umi ára pahápe, ha upéicha avei peteĩ ta’ãnga umi virhén tavykuéra omboykévo omoneĩ hag̃ua umi mbohapy ánhel remimombe’u, oñepyrũva pe ánhel peteĩha ñe’ẽmondo reheve ohenóiva ojehecharamo ha oñemomba’eguasu hag̃ua Tupã Apohare. Ko ñe’ẽrendu’ỹ rupi ndojapói pe ama pahagua.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Pemoĩ ko mba’e Jacob róga rupi, ha pemombe’u Judápe, peje hag̃ua: Pehendu ko’ág̃a kóva, peẽ tavaygua tavy ha akãguapýva’ỹ; peẽ peguerekóva tesa ha ndapehechái; peẽ peguerekóva apysa ha ndapehendúi: Ndapekyhyjéi piko chégui? he’i Ñandejára; nda’oryrýi piko che renondépe, che amoĩva yvyku’i yguasúpe rembe’ýramo peteĩ tembiapoukapy opa’ỹvape, ani hag̃ua ohasa hag̃ua upéva; ha ipu’akáramo jepe hi’ári umi olas, ndaikatúi ipu’aka; sapukáiramo jepe, ndaikatúi ohasa hi’ári? Ha ko tavayguápe oguereko peteĩ korasõ opu’ãva ha iñakãhatãva; opu’ãma ha oho. Ha ndo’éi hikuái ipy’apýpe: Kyhyjéke ko’ág̃a Ñandejára ñande Járape, pe ome’ẽva ama, tenonderãgua ha pahaguéva, itiempoitépe; ha’e ñandéve guarã oñongatu pe arapokõindy oñemoĩmava ñemono’õme guarã. Pende rembiapo vai omombo mombyry ko’ã mba’e, ha pende angaipa ojoko pendehegui umi mba’e porã. Jeremías 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
Ezequiel ohechauka umi ohechaukáva umi tekome’ẽ ojehechaukáva pe hechávo ha ndoikuaáigui, haʼeha peteĩ óga opuʼãva. Haʼekuéra hína peteĩ óga opuʼãva ndohechaséiva hekojoja hag̃ua pe tembiasakue iñepyrũmbykuéra rehegua, haʼéva umi kuñataĩ aranduʼỹva, ha upevarã ndojeconverthéi, ogueroviaʼỹgui pe ánhel peteĩha marandu, upéva niko hína omboyke hag̃ua chupekuéra opavave, pórke neremoneĩriramo pe ánhel peteĩha marandu, ndaikatumoʼãi remoneĩ pe mokõiha ni pe mbohapyha. Ko condición-pe pe ama paha oñemboty koʼã kuñataĩgui pe ama paha ára jave. Jesús oñeʼẽ rire ko tekomeʼẽ rehe hemimombeʼúpe, upéi ohasa hag̃ua oñepyrũ omombeʼu pe sembradór ñemohaʼãnga.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Peñevy'a pende resa, ohechágui; ha pene apysa, ohendúgui. Añetehápe ha'e peẽme, heta maranduhára ha kuimba'e hekojojáva ohechasete hague umi mba'e peẽ pehecháva, ha ndohéchai; ha ohendusete hague umi mba'e peẽ pehendúva, ha nohendúi. Pehendúke, upévare, ñemitỹhára ñe'ẽjoja. Oimeraẽva ohendúva pe ñe'ẽ reino rehegua ha ndoikuaaporãi hag̃ua, upérõ ou pe aña, ha oipe'a pe oñeñotỹva ikorasõme. Kóva hína pe oguerohory va'ekue pe ñemitỹ tape ykére. Ha pe oguerohory va'ekue pe ñemitỹ itatýva rupi, upéva hína pe ohendúva pe ñe'ẽ, ha pya'e hag̃ua vy'ápe oguerovia; ha ndoguerekói rapo ipype, síno sapy'ami año pe oikóva; ha oikóramo jehasa asy térã ñemoĩ hag̃ua pe ñe'ẽ rehe, pya'e oity hag̃ua. Pe oguerohory va'ekue pe ñemitỹ ñuatĩ apytépe, upéva hína pe ohendúva pe ñe'ẽ; ha ko arapy reko ñangareko, ha mba'eta rembiguái ñembotavy, ojopýva pe ñe'ẽ, ha opyta ndaiporúiri. Ha pe oguerohory va'ekue pe ñemitỹ yvy porãme, upéva hína pe ohendúva pe ñe'ẽ ha oikũmby; ha upéva avei ogueru yva, ha ome'ẽ, peteĩ cienkue, ambue sesentakue, ambue treinta. Ambue ñe'ẽjoja omoĩ henondépekuéra, he'ívo: Yvágape guare Reino ojoguaha peteĩ kuimba'épe oñemitỹ va'ekue ñemitỹ porã hóga kópe. Ha umi kuimba'e oke aja, ija'e'ỹva ou ha oñotỹ ñaña trigo apytépe, ha oho. Ha pe ñana hoky ha hi'a ramo, upérõ ojekuaa avei pe ñaña. Upévare, pe óga jára rembiguái ou hese ha he'i chupe: Karai, ndépa ndereñotỹi ra'e ñemitỹ porã nde kópe? Mamo guive, upéicharõ, oguereko ñaña? Ha'e he'i chupekuéra: Peteĩ ija'e'ỹva ojapo kóva. Umi tembiguái he'i chupe: Reipotátapa, upéicharõ, roho ha romono'õ? Ha ha'e he'i: Nahániri; ani hag̃ua, peẽ pemono'õvo pe ñaña, peity hag̃ua avei trigo hendive. Toikokue mokõivéva oñondive pe cosecha peve; ha cosecha ára aja ha'éta umi cosechahárape: Pemono'õ raẽ pe ñaña, ha pejokua atyhápe pe hapy hag̃ua; ha pe trigo pembyaty che piru rógape. Mateo 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Umi vyro’i ha’e ñana, ha umi arandu katu ha’e trígo. Pe parábola rehegua pa virgen-pe, pe akỹ renda reheguápe ojekuaa pe joavy mokõi aty apytépe; ha trígo ha ñana rehe katu, upéva oñemopyenda umi yvyra’a, ha’éva ñe’ẽ, oñentendépa térã nahániri rehe. Pe peteĩha ñemombe’u oñeñe’ẽhápe peteĩ aty ndohechamo’ãi ha upévare noñentendumo’ãi, Moisés rupive, omoĩ pe marandu oñentende va’erãha techaukaha ha mba’e hechapyrãva oñemopyenda hag̃ua pe tembiasakue ypykue rehe. Pe pahápe marandu profético oñe’ẽva pe ogaygua opu’ãva pytũmbýre, Ellen White rupive, omombe’u umi tesa oñevendesi va’ekue ohecha hag̃ua opa umi kuimba’e hekojoja ohechase va’ekue, ha’eha pe tembiasakue pe movimiento Millerita rehegua.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Opaite marandu oñeme'ẽva'ekue 1840 guive 1844 peve oñembarete vaerã ko'ág̃a, oĩgui heta tapicha okañýva hikuái iñakãrapu'ãgui. Umi marandu ohova'erã opaite tupãópe.”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.
“Cristo he’i: ‘Ojehovasáva pende resa, ohechágui; ha pende apysa, ohendúgui. Añetehápe ha’e peẽme, heta proféta ha kuimba’e hekojojáva ohechase hague umi mba’e peẽ pehecháva, ha ndohechái; ha ohenduse hague umi mba’e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ojehovasáva umi resa ohecha va’ekue umi mba’e ojehecha va’ekue ary 1843 ha 1844-pe.” Manuscript Releases, volúmen 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
Jesús akóinte ohechauka pe paha paha oikótava ñepyrũme, ha pe ñe’ẽraẽ umi oguerekóvare tesa, hákatu ndohechái térã noikũmbýi, ha pe ñe’ẽ paha ohechauka pe tembiasakue ypykue pe óga pu’akáva rehegua ha’eha upe ndojehecháiva, ha upévare oñemboykéva, ha péicha ombotove umi tavykue oikuaa hag̃ua pe ama pyhareve pahagua. Pe tembiasakue ary 1840–1844 rehegua ojehechauka va’ekue yma guare Israel ñemosãsópe Egipto poguýgui. Yma guare Israel ndohasa porãirõ guare pe jeha’ã ñepyrũgua, oguahẽ chupekuéra Kades-pe, upépe omoneĩ hikuái pe marandu japu umi paĩ tenondegua diez ome’ẽva’ekue ha oiporavo mburuvicha pyahu ogueraha jeývo chupekuéra Egíptope. Irundy pa ary rire oñegueru jeýkuri chupekuéra Kades-pe, ha Moisés oityvyro pe Ita peteĩ jeyve hag̃ua, upépe ofalla.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Moĩse ojavy ramo jepe, Josué opytánte ogueraha hag̃ua chupekuéra pe Yvy Oñeme'ẽva'ekuépe. Pe prueba pahague Cades-pe oguereko va'ekue hendive peteĩ pu'aka guasu, Jesús akóinte ohechauka rupi pe paha pe ñepyrũ ndive, ha umi diez espía pu'aka Cades-pe umi cuarenta ary ñepyrũme, ha avei umi cuarenta ary pahápe ohechauka peteĩ pu'aka guasu Cades-pe. Upéicharamo jepe, Moĩse pu'aka Cades-pe rupi, pe visión oike hag̃ua pe Yvy Oñeme'ẽva'ekuépe ndopytavéi oñembotapykuépe.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Pe ñemoĩ vaʼekue 1863-pe, ogueraháva pe ñemoĩ tuichavéva 1888-pe, upéva ogueraháva pe ñemoĩ tuichavéva 1919-pe, ha upéva oñemohuʼãva pe ñemoĩ 1957-pe, Jesús ogueru jey Adventísmo Laodiceagua Kades-pe. Ogueru jey chupekuéra pe tembiasakuehápe og̃uahẽ haguépe pe ánhel mbohapyha ha oñepyrũ peteĩ proceso de prueba ipahápe ohechaukáva pe ñemoĩ 1863-pe, ha pe ñemosẽ oguata hag̃uáicha távareʼỹme Laodicea-pe. Pe ánhel mbohapyha oike Adventísmo Laodiceagua rembiasakue paha-pe 11 jasyporundy 2001-pe, pe ánhel mbarete Apocalipsis dieciocho-pegua, haʼéva pe ánhel mbohapyha, oguejy ramo guare. Upéi haʼe omoherakuã Babilonia hoʼamaha, oñehupytyháicha pe techapyrãme oñemboykévo Nimrod róga yvate, oñemboguejýramo guare umi tórre táva Nueva York-pegua.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
“Pe mbohapyha ánhel marandu ndojekuaamo’ãi hag̃ua, pe tesape omyesakãtava yvy iñemimbipa reheve oje’éta tesape japuha, umi ndoguatáiva iñemimbi tenondegua rupi.” Review and Herald, 27 de mayo de 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Yma Israél yma guaréicha rehe oiko haguéicha, upéicha avei oiko Israél ko arapýpe guaréicha rehe. Pe generación ohecháva 11 jasyporundy 2001 ha’e pe generación pahague. Jesús he’i Lucas capítulo mokoĩpa peteĩme “ko generación”, ha Ha’e ohechauka va’ekue upéva ha’eha umi oikóva ára yvága ha yvy ohasávo, upéva oikóva Jejuvy Mokõiha-pe. Umi generación oikóva ohecha hag̃ua Cristo jejuvy, oikuaáta hikuái peteĩ techaukaha ohechaukáva chupekuéra ha’ekuéraha pe generación pahaite. Ha’ekuéra oikuaáta ha ontendéta ha’ekuéraha umi oikóva pe “opaite visión rembiapo” ndojehechaukaveimaha “ojepuku hag̃ua”.
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Jesús osẽvo hína pe témplogui hemimbo'éndi, ha'ekuéra oporandu chupe omyesakã hag̃ua mba'épa he'iseva'ekue pe témplo ñehundi rehe oñe'ẽrõ guare. Pe ñomongeta ohechauka kuri pe ñomongeta hemimbo'ekuéra oguerekótava pe generación pahápe. Hemimbo'ekuéra oikuaasekuri mba'épa he'iseha, ha'e jey jey ramo ombo'évo pe iglesia adventista Laodiceagua oñemopotĩtaha pe léi domingo pya'e ouvape, umi upépe omomba'éva oñemosẽgui hag̃ua ijurúgui, ha ndaha'éi véima umi oñe'ẽva hese hag̃ua.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Ombohováivo umi temimbo'épe, Jesús omombe'u Jerusalén ñehundipa ha tembiasakue oúva upe rire, opa peve ko yvy arapy. Ohechauka rire pe jehechapyre histórico pe versíkulo 19 peve, upéi Ha'e oñe'ẽ Jerusalén ñehundipáre, peteĩ ñehundi ikatúva kuri oiko kurusupe, hákatu Tupã poriahuvereko ha ipy'arasy puku rupi oñembotapykue hag̃ua amo irundy pa ary rupi. Umi irundy pa ary pahápe oĩta peteĩ hembýva ojehekýiva pe ñehundigui, hákatu upéva oikóta añoite oikuaa hag̃ua hikuái pe techaukaha Ha'e upérõ ome'ẽ va'ekue.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Yma Israel yma guarépe oĩkuri peteĩ árairũ irundy-pa ary pukukue, oñepyrũva peteĩ juicio rehe umi diez espía opu’ãva rehe, oñembohasáva irundy-pa ary, Moisés oñemoĩgui hese kuéra rehe. Israel yma guarépe ipahápe oĩkuri peteĩ juicio kurusu ñemoĩrõ rehe, oñembohasáva irundy-pa ary, Cristo ipasiénsia pukúva ha iporiahuvereko oñemoĩgui hese. Mokõivéva tembiasakuepe oĩkuri peteĩ remanente okañy porãva. Jesús akóinte ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
Jesús oñe’ẽkuri pe techaukaha rehe ojoajúva Jerusalén ñehundíre ha he’i upéva hague “ ára ñepyrũ ñepyrũ”.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Ha pehecháta Jerusalén oñemongora vove ehérsito-kuéra reheve, upéicharõ peikuaa hag̃ua hi’añaretã oĩma hag̃uáicha. Upérõ umi oĩva Judea-pe toñani yvytykuéra gotyo; ha umi oĩva ipype tosẽ okávo; ha umi oĩva tetãnguéra rupi ani toike upépe. Ko’ãva niko ñeporombojovake ára, opa mba’e ojehaíva oñekumpli hag̃uáicha. Lucas 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
Pe “ára venganza” ha’e umi siete última plaga, ha upévare Hermana White ombojoja Jerusalén ñehundi Tupã juicio ejecutivo rehegua umi ára pahápe.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Peñemboja hag̃ua, peẽ tetãnguéra, pendu hag̃ua; ha pehendu porã, peẽ tavayguakuéra: tohendu yvy, ha opa mba’e ipype oĩva; yvy ape ári, ha opa mba’e osẽva chugui. Ñandejára pochy niko oĩ opa tetã ári, ha ipochy eterei opa ijehérsito ári: ombundi hag̃uaite chupekuéra, ome’ẽ chupekuéra jejukárã. Ha umi omanóva oñemombo hag̃uata okápe, ha pe hyakuã vai ojupi hag̃uata hetekuégui, ha umi yvyty oñemboyku hag̃uata huguy reheve. Ha opa yvága atýra oñemboykepa hag̃uáicha, ha umi yvága oñemboapakua hag̃ua peteĩ kuatiañe’ẽ apyrévapeicha: ha opa iñaty ho’a hag̃uáicha, oikoháicha togue ho’áva parral-gui, ha higo’a guive ho’áva higuéragui. Che kyse pukúta ojejohéi yvágape: péina ápe, oguejy hag̃uata Iduméa ári, ha umi che ayvu vaípe amoĩ va’ekue ári, huísio rehe. Ñandejára kyse puku henyhẽ tuguygui, ikyráva kyra reheve, ha ovecha ra’y ha kavara ruguy reheve, ha umi ovecha mácho py’a renyhẽngue kyra reheve: Ñandejára niko oguereko peteĩ mymbajuka Bosrápe, ha peteĩ jejuka guasu Iduméa retãme. Ha umi mymba ka’aguy guasu oguejy hag̃uáicha hendivekuéra, ha umi tóro ra’y umi tóro ndive; ha ijyvy oñakỹ hag̃uata tuguy reheve, ha yvykũi ikyráva kyra reheve. Kóva niko Ñandejára jehepyme’ẽ ára, ha jehepyme’ẽ ro’y Sión rehe oñemoĩva rehe. Isaías 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Jesús ome’ẽ va’ekue Iñe’ẽ ñepyrũrã opavave renondépe Nazaretpe, ojekuaaukávo Ijehe Mesías ramo. Upe ñepresentación oisãmbyhy profetikamente pe mbojojaha peteĩha ñeʼẽmegua rehegua. Pe ñemoñe’ẽ Haʼe oiporavo vaʼekue ohechauka porã Itembiapo oikeha pype pe “ára Ñandejára vengánsa rehegua”. Upéva, Isaías heʼiháicha, haʼe avei “Sión ñemoĩ vai rehegua ñemyengovia arýva.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
Táva Násaretpe Cristo oñepyrũ hembiapo público ha omoherakuã ijeheguiha pe Mesías. Upérõ umi ohendúva’ekue iñe’ẽ, ha katu ndoikuaaporãiva’ekue, oñeha’ã ojuka chupe omombo hag̃ua peteĩ yvytýgui. Iñepyrũrã hembiapo rehe oñemarkákuri umi itavayguakuéra, itáva teépeguakuéra, oñeha’ãvo ojuka chupe, ha ipahápe hembiapo rehe ijyvyguakuéra voi ojuka chupe. Hembiapo niko va’ekue ojekuaauka hag̃ua ijeheguiha pe Mesías, peteĩ mba’e oiko va’ekue hese oñemoĩrõ guare hese pe unhido ipyahúpe. Iñemongarai jave, peteĩ símbolo divino oguejy ohechauka hag̃ua oñekumpliha pe marandu ypykue oñeprofetisáva pe Mesías outaha. Ára 11 jasypoapy 1840-pe, peteĩ símbolo divino oguejy ohechauka hag̃ua pe marandu oñeprofetisáva pe historia pegua, pe ñe’ẽmondo ñemo’ãrã rehegua. Ha ára 11 jasyporundy 2001-pe, peteĩ símbolo divino oguejy avei ohechauka hag̃ua pe marandu oñeprofetisáva pe historia pegua, ha upéva hína pe marandu ama paha rehegua.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Omba’apo rire mokõi ára umi Samaritano ndive, Jesús oheja chupekuéra hag̃ua osegi ijeho Galiléape. Ndojepyta mo’ãi Nazaret-pe, upépe ohasahápe imitãrusukue ha iñepyrũrã kuimba’ekuérare. Pe ñemoguahẽ orekóva sinagógape upépe, omombe’úrõ guare ha’eha pe Ojejohéi Pyrépe, tuicha ndaiporãiete rupi, odesidi oheka hag̃ua kokuere iporãvéva, opredika hag̃ua apysápe ohendútavape, ha py’akuérape omoguahẽtavape imarandu. Ha’e he’i hemimbo’érape peteĩ proféta ndorekoiha ñemomba’e tetã teepe. Ko ñe’ẽ omyesakã pe py’aju ypykue heta tapicha oguerekóva ani hag̃ua ohechakuaa mba’e porãiterei hechapyrãva oñemoheñóiva peteĩva opyta hag̃uáicha hekojojápe ijapytepekuéra, ha oikuaáva hikuái porã porã imitã guive. Upe jave avei, umi tapicha peteĩchagua ikatu hag̃uáicha itarova rupi oñembopochyeterei peteĩ pytagua ha peteĩ ñemohatãhára rembipota rehe.” The Spirit of Prophecy, volúmen 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
Lucas kapítulo veintiúnope, Cristo ohechauka umi cien cuarenta y cuatro mil-pe, pe generación paha omanóva’ỹva. Upéva ojapo ohechaukávo pe tembiasakue oñepyrũva’ekue Ivisíta pahápe upe yma va’ekue Itúva róga, ha upéi oikóma va’ekue judío-kuéra róga. Pe tembiasakue Jesús oñepyrũva’ekue omombe’u hag̃ua ryepýpe, og̃uahẽ pe punto Jerusalén, ha pe témplo temimbo’ekuéra oikuaase va’ekue rehegua, oñehundíta hague (70 d. C.). Ha’e ohechakuaa upe ñehundiha “jehepyme’ẽ ára” ramo, upéva ha’éva peteĩ parte iñe’ẽñepyrũgui imba’apo ministerial rehegua. Umi “jehepyme’ẽ ára” ndorrepresentái Jerusalén ñehundi añoite áño 70-pe, síno avei Tupã poxyrã ára, oñerepresentáva umi siete plaga paha rupi.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Ko ára hína niko pe Ñandejára Tupã ipu’akapáva ára, peteĩ ára jehepyme’ẽrã, ha’e ohepyme’ẽ hag̃ua iñamyrỹiha kuérape; ha kyse puku ho’úta, hyvatãta ha oka’úta huguykuégui; Ñandejára Tupã ipu’akapáva oguereko niko peteĩ mymbajuka yvy yvate gotyo, ysyry Éufrates ypýpe. Jeremías 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
Pe “ára venganza” Babilóniagui, ojehechaukáva pe “sacrificio yvy nortepegua rehe, Éufrates ysyry ypýpe”, oñepyrũ pe léi domingo oúva pya’etereívape.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Ñandejára pochy rupi ndaipóri vaʼerã avave oiko hag̃ua upépe, ha opytátaite nandi; opavave ohasáva Babilonia rupi oñemondýita ha osapukái hag̃ua opa iñembyahýi hag̃ua. Peñemoĩ ñorairõrã Babilonia jerére; peẽ pavẽ peipyhy vaʼekue pe huʼy, peity hese, ani peñongatu mbaʼeve peẽnguéra huʼygui; haʼe niko hembiapo vai Ñandejára ndive. Pesapukái hese jerére; haʼe omeʼẽ ipo; hoʼa imaʼe ñepyrũmby, ojeguerahapa itápia; kóva niko Ñandejára ñembyepoti; pejapo hese pe ñembyepoti; mbaʼéichapa haʼe ojapo, upéicha pejapo hese. Peipeʼa Babilóniagui pe oñotỹva, ha pe oguerekóva hãiʼỹi ñemonoʼõ ára; kyhyje hag̃uáicha pe kyse popyhyhágui, peteĩteĩ ojevýta itavayguakuérape, ha peteĩteĩ okañýta hetãme voi. Israel niko peteĩ ovecha isarambíva; umi león omosarambi chupe; tenonderã Assyria ruvicha guasu hoʼupa chupe, ha ipahápe ko Nabucodonosor, Babilonia ruvicha guasu, omopẽ ikãngue. Upévare péicha heʼi Ñandejára ipuʼakapáva, Israel Jára: Péina ápe, che akastigáta Babilonia ruvicha guasu ha hetã, che akastigaháicha Assyria ruvicha guasúpe. Ha amoingejeyta Israel hóga rendápe, ha okarúta Carmelo ha Basánpe, ha iñeʼã hyguatãta monte Efraín ha Galaad ári. Umi árape ha upe tiempo-pe, heʼi Ñandejára, ojehekáta Israel rembiapo vai, ha ndojejuhumoʼãi mbaʼeve; ha Judá angaipa, ha ndojejuhumoʼãi; che aperdonáta umi che añongatúva. Eho Merataim retã rehe, ha hese, ha Pekodgua rehe; emombu ha ehundiite hapykuéri, heʼi Ñandejára, ha ejapo opa mbaʼe che amandakuaaháicha ndéve. Ñorairõ ryapu oĩ pe retãme, ha ñehundi tuichaite. Mbaʼéicha piko oñekytĩ ha oñembojaʼo yvy tuichakue martíllo! Mbaʼéicha piko Babilonia oiko ñehundipa ramo tetãnguéra apytépe! Che amoĩ ndéve ñuhã, ha nde rejapyhy avei, Babilonia, ha nde ndereikuaái; nde rejejuhu ha rejapyhy avei, reñorairõ haguére Ñandejára rehe. Ñandejára oipeʼa ivaʼekue armarjo, ha oguenohẽ ipochy mbaʼe ñorairõrã; kóva niko Ñandejára Jára ipuʼakapáva rembiapo caldeokuéra retãme. Peju hese mombyryvéva rembeʼýgui, peipeʼa iñongatuharenda; pehytýi yvytycha ramo, ha pehundiite; ani topyta mbaʼeve chugui. Pejukapaite opa itóro; toguejy hikuái jejukápe; ai chuguikuéra! og̃uahẽma niko hiʼára, hiʼaravo oñembohovái hag̃ua. Umi okañýva ha ojesalváva Babilonia retãgui ñeʼẽ, omombeʼu hag̃ua Siónpe Ñandejára ñande Jára ñembyepoti, itemplo rehehápe ñembyepoti. Pehenói umi huʼy joykeʼykuérape Babilonia rehe; peẽ pavẽ peipyhy vaʼekue pe huʼy, peñemoĩ hag̃ua hese jerére; ani avave okañy chugui; pemeʼẽ chupe hembiapo hekoitépe; opa mbaʼe haʼe ojapoháicha, upéicha pejapo hese; haʼe niko oñembotuicha Ñandejára rovake, Israel Marangatu renondépe. Jeremías 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Jerusalén ñehundi áño 70 d. C.-pe ohechauka Babilonia kuña rekovéva rehegua juicio ejecutivo, oñepyrũva pe léi dominical pya’e oútava Estados Unidos-pe. Jesús oikuaa porã Kuarahy 70 d. C. ha’eha pe léi dominical pya’e oútava rehegua jehechauka, ha’e niko Iñe’ẽ apohare, ha ha’e voi pe Ñe’ẽ. Tuicha mba’e jaikuaa hag̃ua pe profecía renda Jesús omoĩva Lucas capítulo veintiuno-pe, ikatu hag̃uáicha ñantende mba’épa pe señal ohechaukáva pe generación paháva og̃uahẽma hague.
We will continue this study in the next article.
Ñamotenondéta ko estudio pe artíkulo oútavape.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
“Cristo ou jeyu oikóta ko yvýpe ko yvy rembiasakue rembipytũvéva jave. Noé ha Lot ára ohechauka mba’éichapa oĩ ko yvy, peteĩmi mboyve Yvypóra Ra’y ou mboyve. Ñandejára Ñe’ẽ, oma’ẽvo tenonderã ko ára rehe, he’i Satanás omba’apotaha opa pokatu reheve ha ‘opa tekojoja’ỹ ñembotavypa reheve.’ 2 Tesalonicenses 2:9, 10. Hembiapo ojekuaaporã pe pytũ pya’e oñembohetavéva rupive, heta jejavy, heresia ha tavyrai ko’ã ára pahápe. Ndaha’éi Satanás añoite ogueraha hag̃ua ko yvy jepokópe, ha’e avei ombohykuku hína hembotavykuéra umi tupao oñemoĩva ñande Ruvicha Jesucristo rehegua. Pe apostasia guasu okakuaáta pytũme pyhare pytũ mbyteicha ipohýi hag̃ua. Ñandejára tavayguápe g̃uarã, upéva peteĩ pyhare ñeha’ãrõ, peteĩ pyhare jahe’o hag̃ua, peteĩ pyhare jehasa asy añeteguáre. Hákatu upe pyhare pytũgui osẽta Ñandejára resape.”
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
Ha’e omoheñói “pe tesape osẽ hag̃ua pytũmbýgui.” 2 Corintios 4:6. Araka’e “yvy ndaijojaháiri ha nandi, ha pytũmby oĩ pypuku ári”, “Tupã Espíritu oguata y ári. Upéi Tupã he’i: Toiko tesape; ha oiko tesape.” Génesis 1:2, 3. Péicha avei, pe pytũmby pyhare pytu rehegua apytépe, Tupã ñe’ẽ osẽ he’ívo: “Toiko tesape.” Ipuévlope he’i: “Epu’ã, esẽ hag̃ua resape; ne resape niko oguahẽma, ha Ñandejára mimbipa osẽma nde ári.” Isaías 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Pema’ẽke’, he’i Ñandejára Ñe’ẽ, ‘pytũ henyhẽta yvy ape ári, ha pytũ guasu tavayguakuéra ári; ha Ñandejára osẽta nde ári, ha Iglória ojehecháta nde ári.’ Versíkulo 2. Cristo, Túva glória rendy osẽva, ou ko yvy ape ári imba’éva tesape ramo. Ha’e ou hag̃ua orrepresenta hag̃ua Tupãme yvypórape, ha hese ojehai: ojejohéi hague chupe ‘Espíritu Santo reheve ha mbarete reheve’, ha ‘oguata ojapo porã hag̃uáicha’. Hechos 10:38. Nazaret sinagógape he’i: ‘Ñandejára Espíritu oĩ che ári, chejohéi haguére amombe’u hag̃uáicha evangelio mboriahúpe; chemondo akane’õ mbyai py’aguapývape amonguera hag̃ua, amombe’u hag̃ua jejora umi prisionérope, ha tojehecha jevy hag̃ua umi ohecha’ỹvape, amoĩ hag̃ua sãsope umi oñembyai va’ekuépe, amombe’u hag̃ua Ñandejára arýgui oguerohoryetéva.’ Lucas 4:18, 19. Kóva vaekue tembiapo Ha’e ombojeroviáka va’ekue idisípulo kuérape. ‘Peẽ ningo peẽ ko yvy ape ári pe tesape’, he’i. ‘Tapekaja pene resape yvyporakuéra renondépe, ikatu hag̃uáicha ha’ekuéra ohecha pene rembiapo porã, ha omomba’eguasu pende Ru oĩva yvágape.’ Mateo 5:14, 16.” Profetas y Reyes, 217, 218.