We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Rohechakuaa kuri Jeremías, capítulo cincuenta, pe artíkulo mboyveguápe, ha upe pasáhepe pe juicio Babilonia ári, oñepyrũva pe léi domingo oúta hag̃uápe pya’e Estados Unidos-pe ha opa Tupã pochy reheve. Pe juicio ejecutivo ha’e pe ára Jehová venganza rehegua, ojehechaukava’ekue Jerusalén ñehundi rupive áño 70 d.C.-pe. Jerusalén ñehundi Roma ojapova’ekue 70 d.C.-pe, ojehechauka raẽva’ekue Jerusalén ñehundi Nabucodonosor omotenondéva rupive. Mokõivéva oñondive ome’ẽ mokõi testígo pe Juicio Ejecutivo rehegua pe kuña itavýva Tirogua, ha’éva avei pe kuña itavýva Apocalipsis capítulo diecisiete-pe.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Jeremías oikuaauka ñandéve pe Ñandejára vengánsa ojejapóramo Babilonia moderna ári, oñepyrũvo pe pya’e ou hag̃uáicha léi domingo reheve, “Umi ára-pe, ha upe tiémpope, he’i Ñandejára, ojehekáta Israel rembiapo vai, ha ndaiporimo’ãi; ha Judá angaipa, ha ndojejuhumo’ãi: che aperdonáta umi che añongatúva.” Umi ára-pe, pe sellamiento umi cien cuarenta y cuatro mil rehegua ojejapopáma vaʼekue.
“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, 216.
—Mba’épa pejapo, peẽ pehẽnguekuéra, ko tembiapo tuichaitépe ñembosako’i rehegua? Umi ojoajúva ko yvy arapýre ogueroike ipype pe molde yvygua ha oñembosako’i pe mymba ñaña marka hag̃ua. Umi ndojeroviáiva ijehe, umi oñemomichĩva Tupã renondépe ha omopotĩva iángakue añetegua rupi iñeñe’ẽrendúvo, ko’ãva ohupyty pe molde yvagagua ha oñembosako’i Tupã sello hag̃ua iñakã renondépe. Oúvo pe decreto ha oñemoĩvo pe sello, ikarakterkuéra opytáta potĩ ha marã’ỹva opa ára g̃uarã. Testimonies, volumen 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Pe juicio ejecutivo oñepyrũ pe mokõiha ñe’ẽme Apocalipsis kapítulo dieciocho-pegua, upéva ohenóiva kuimba’e ha kuñanguérape okañy hag̃ua Babilóniagui, ha Jeremías he’i: “og̃uahẽma ijára, pe ára oñembopupyrãha chupekuéra. Pe ñe’ẽ umi okañýva ha osẽva Babilonia retãgui, omombe’u hag̃ua Sión-pe Ñandejára ñande Jára ñembyepoti, itémplo ñembyepoti. Pembyaty umi hu’ỹva Babilonia rehe: mayma peẽ peipykúva pe hu’y, pemoĩ pende táva hese jerére; ani hag̃ua avave okañy chugui: peme’ẽ chupe hembiapo hag̃uaicha; opa mba’e ojapova’ekueicha, pejapo chupe.” Ijovake oñemboguata umi “hu’ỹva” rupive. Pe ñe’ẽpy peteĩha Escritura-kuérape peteĩ hu’ỹva rehegua ha’e Ismael rehegua.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Ha Tupã ohendu pe mitãrusu ñe'ẽ; ha Tupã remimbou ohenói Hágar-pe yvágagui, ha he'i chupe: Mba'épa oiko ndéve, Hágar? Ani rekyhyje; Tupã niko ohendu pe mitãrusu ñe'ẽ upépe oĩhápe. Epu'ã, ehupi pe mitãrusu, ha ejoko nde pópe; che niko ajapóta chugui peteĩ tetã guasu. Upéi Tupã oipe'a hesakuéra, ha ha'e ohecha peteĩ ykua y; ha oho, omyenyhẽ pe hyru ýgui, ha omongaru pe mitãrusu. Ha Tupã oĩ pe mitãrusu ndive; ha okakuaa, ha oiko pe desiértope, ha oiko peteĩ hu'y peteĩva. Génesis 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
Pe “ára pe yvyryrýi guasu” Apocalipsis kapítulo once-pe ohechauka ñepyrũme juicio ejecutivo pe kuña rekove vai Roma-pegua ári, oñepyrũva pe arapokõindy léi oúta hag̃uáicha Estados Unidos-pe. Pe “ára”-pe “pe mbohapyha ñembyasy ou pya’e. Ha pe porundyha ánhel osapukái.” Pe mbohapyha ñembyasy ha’e pe séptima trompéta. Ha’e umi arquero Islám-gua ojeporúva ogueru hag̃ua Ijuicio umi omoañetéva pe pópere autorida marka (domingo ñemomba’e guasu), ha opersegíva umi omomba’éva Tupã autorida marka (sábado ñemomba’e guasu).
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Lucas capítulo veintiuno-pe, Jesús ombohováivo umi temimbo’e porandukuéra Jerusalén ha pe Templo ñehundíre, ome’ẽ peteĩ tembiasakue ñemombe’u oikova’ekue añetegua, ha upéva avei orrepresenta umi ára pahápe rembiasakue. Ha’e omombe’u umi “ára jehepyme’ẽ rehegua”, ha upéva va’ekue peteĩ mba’e profético esencial imba’éva hembiapo Mesías ramo, ha upéva ha’e ohechauka hembiapo ñepyrũrãme omoñe’ẽvo maranduhára Isaías kuatia guive pe iglesia Nazaret-pe. Pe marandu ojejapóva Nazaret-pe, ha pe pasáhe Isaías-gua, ndaha’éi va’ekue añoite hembiapo rehegua, síno avei hemimbo’ekuéra marandu rehegua, ha iñambuevévo, pe tembiapo ha ministerio pe movimiento umi cien cuarenta y cuatro mil rehegua.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Tupã Ñandejára Espíritu oĩ che ári; Ñandejára che moĩ porãgui amombe’u hag̃ua marandu porã umi imboriahúva-pe; chembou hag̃ua aipohano umi korasõ ojeityva’ekuépe, aikuaauka hag̃ua sãsõ umi prisionérape, ha jepe’a umi ñembotýgui umi oñeñapytĩvape; aikuaauka hag̃ua ary ojerohoryha Ñandejára rehegua, ha ore Jára ñeporombojekovai ára; amokyre’ỹ hag̃ua opa umi hasẽvape; amoĩ hag̃ua umi Sión-pe hasẽvape, ame’ẽ hag̃ua chupekuéra porãmba tatatĩ rendaguépe, vy’a ñandy olívo rehegua jehasa asy rendaguépe, ha ñemomba’eguasu ao py’aro pohýi rendaguépe; ikatu hag̃uáicha oñembohéra chupekuéra tekojoja yvyramáta, Ñandejára ñotỹmby, ha’e oñemomba’eguasu hag̃ua. Ha’ekuéra omopu’ãta umi yvy ojehejarei yma guive, omyatyro jeýta umi tenda oñehundiva’ekue yma, ha omoheñói jeýta umi táva ojeityva’ekue, umi ñehundi heta ñemoñarerã pukukue rehegua. Ha umi pytagua oñembo’ýta omongaru hag̃ua pende ovecha aty, ha umi ambue tetã ra’ykuéra pende rembiapo yvýpe ha pende parrál rehegua apohareta. Peẽ katu peñembohérata Ñandejára pa’ikuéra; tapicha he’íta pende rehe: Ore Jára rembiguái. Pe’uéta umi tetã ambue mba’ereta, ha peñembotuicháta hikuái mimbipa rehe. Pende tĩndýre, pehupytýta mokõi jey; ha pende ñemotĩ rendaguépe ovy’áta hikuái ipórsion rehe; upévare, ijyvýpe oguerekóta mokõi jey; vy’a opa’ỹva oĩta hesekuéra. Che, Ñandejára, ahayhu tekokatu; ndaija’éi mondaha tatapy mymbajuka reheve; amohendáta hembiapo añetegua rehe, ha ajapóta hendivekuéra peteĩ ñe’ẽme’ẽ opa’ỹva. Ha iñemoñarekuéra ojekuaáta umi tetã ambue apytépe, ha ita’ýra haitajýra kuéra umi tetãnguéra apytépe; opa umi ohecháva chupekuéra ohechakuaáta hikuái, ha’ekuéraha pe ñemoñare Ñandejára ohovasáva. Avy’aitereíta Ñandejára rehe; che ánga ovy’áta che Jára rehe; ha’e chemondegui pysyrõ ao reheve, chejaho’i tekojoja ao puku reheve, peteĩ noviomimi oguerekóva jeguaka rami, ha peteĩ novia oñembojegua hag̃ua ita jeguaka reheve rami. Yvy oguenohẽháicha hoky pyahu, ha ñotỹha omynerõháicha umi mba’e oñeñotỹva ipype; upéicha Tupã Ñandejára omynerõta tekojoja ha ñemomba’eguasu opa tetã renondépe. Isaías 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Umi ciento cuarenta y cuatro mil oñembotyva’ekue Ezequiel capítulo nueve-pe, ha’e umi oñembyasyva’ekue pe angaipa rehe tupaópe ha yvy ariguápe. “Pe áño oñemoneĩva Ñandejáragui, ha ñande Tupã ñeporombojovake ára,” ha’e upe ára umi oñembyasyva’ekue Sión-pe oñembopy’aguapýha, ha oiko hag̃ua “tekojoja yvyramáta” ramo “omomba’eguasu hag̃ua Ñandejárape.” Ha’ekuéra omomba’eguasu Ñandejárape, pórke “umi ára-pe ha upe ára jave, he’i Ñandejára, ojeheka-ta Israel rembiapo vaikue, ha ndaipóri-mo’ãi.” Umi oñembyasyva’ekue ha’e umi oñembotyva’ekue, ha ha’ekuéra hína umi “omopu’ãtava umi ymaguare tenda oñehundipa va’ekue,” umi “opu’ãjeytava umi ñehundi yma guaréva, ha” umi “omyatyrõtava umi táva oñehundíva, umi ñehundi heta generación pukukue guaréva.” Ha’ekuéra “oñembohérata Ñandejára Pa’i kuéra,” ha tapicha kuéra ohenóita chupekuéra “Ñande Tupã Ministro kuéra.”
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Pe cien cuarenta y cuatro mil hekojoja oĩ hag̃ua “opa tetãnguéra renondépe”, oñemopuʼã vove hikuái peteĩ poyvi ramo pe yvy oryrýi guasu aravópe. Itekojoja ojegueru hag̃ua mbeguekatúpe, “yvy oguenohẽháicha heñói, ha jardín ojapoháicha umi mbaʼe oñotỹva ipype okakuaa hag̃ua; upéicha Ñandejára Tupã ojapóta tekojoja ha jerovia hag̃ua osẽ hag̃ua”. Cien cuarenta y cuatro mil ñembyasýi oñepyrũ kuri ama paha oguahẽrõ guare 1 jasyporundy, 2001-pe. Upérõ ae umi yvy raʼỹi oñeguenohẽ. Isaías ohechauka arakaʼe umi heñói osẽ.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ha’eteháicha, osẽvo, nde rembohováita chupe; ha’e ojoko yvytu pohýi asýva pe yvytu kuarahyresẽgua ára. Upévare ojeipe’áta Jacob rembiapo vai; ha kóva hína opa hi’a pe hembiapo angaipa ojeheja hag̃uáicha; ha’e ojapóramo opa pe altar ita-kuéra itakyesa’ỹicha oñembyaipa hag̃uáicha, umi yvyra marangatu ha ta’anga kuéra ndopytamo’ãi. Isaías 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
“Yvytu kuarahyresẽgua ára”pe, ha’éva I “yvytu hatã” “ojokóva”, umi yvyra pyahu “hokývo” oñepyrũta ama “ojejáiramo” jave. “Ojoko” he’ise ojejokoha. Umi irundy yvytu ojejokóramo umi irundy ánhel rupi Apocalipsis kapítulo siete-pe, oñepyrũ umi cien cuarenta y cuatro mil jehechakuaa hag̃uaha. Upe jave ama pahague oñepyrũ “omosarambi” hag̃ua moderación-pe, pórke pe ñe’ẽ “medida” upe versíkulope he’ise moderación. Pe oñepyrũrãme umi cien cuarenta y cuatro mil jehechakuaa hag̃uaha ára pukukue, ama pahague ojeja, ha pe paha gotyo pe ára pukukuepe ndaha’éi medida reheve.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Pe ñehẽngue guasu Tupã Espíritu rehegua, omoexakãva yvy pukukue ha’eñoite heko mimbipa reheve, ndohúi mo’ãi ñanderehe peve jajuhu peteĩ tavayguakuéra hesakãmbyrýva, oikuaáva jehasa rupive mba’épa he’ise ñamba’apo joajúpe Tupã ndive. Jaguereko vove ñe consecración kompletoite, py’aite guive, Cristo rembiapópe g̃uarã, Tupã ohechakuaáta upéva oñohẽvo I Espíritu ñande ári mba’eve’ỹme; ha katu kóva ndajajuhumo’ãi aja tuichavéva pe iglesia pegua ndaha’éi mba’apohára joajúpe Tupã ndive. Tupã ndaikatúi oñohẽ I Espíritu ojehecha hag̃uáicha tekotevẽ’ỹ ha jeipotase hag̃uáicha ojehecha porã jave; oisãmbyhy jave peteĩ espíritu, ñe’ẽme oñemoĩrõ, oje’éta upéicha Caín rembováipe,—‘Che piko che ryvy ñangarekoha?’ Pe añetegua ko ára pegua, umi techaukaha hetave ha hetave ojekuaáva opa hendáicha, ohechaukáva opa mba’e paha hi’ag̃uimaha, ndaikatúiramo omombáy umi okeva’ekue mbarete umi he’íva oikuaa pe añetegua, upéicharõ pytũ oñemoĩta ko’ã ánga ári pe tesakã ohesapéva’ekue hendive joja hag̃uáicha. Ndaipóri ni michĩmi peteĩ mba’e hag̃uáicha ikatu hag̃uáicha ojeporu hag̃ua ñemomandu’a ramo iñakãre’ỹ rehe, ikatúva ogueru Tupã renondépe pe ára guasúpe pe jepapaha paha rehegua. Ndaipóri mo’ãi mba’eve hag̃ua oje’e hag̃ua mba’érepa ndoikói, noguata, ha nomba’apói pe tesakãme pe añetegua marangatu Tupã Ñe’ẽ rehegua, ha péicha ohechauka hag̃ua peteĩ arapýpe angaipa pytũ ombyaíva, heko rupive, porayhu añete reheve, ha kyre’ỹ rupive, pe evangelio pu’aka ha añeteha ndaikatuiha oñembotovévo.” Review and Herald, July 21, 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Pe ára de prueba ama’ẽ okẽ guasu pahaguéva ha pe sellamiento umi cien cuarenta y cuatro mil rehegua oñepyrũ pe medida reheve pe derramamiento Espíritu Santo rehegua, pe trígo ha cizaña oguahẽma rupi pe cosecha ára peve. Pe ama’ẽ ogueru mokõive atykuérape hi’aguĩmbaitépe, ha upéi pe ára de prueba pahápe pe trígo ha pe cizaña oñemboja’o, ha pe trígo upérõ “oikuaáta experiencia rupive mba’épa he’ise ser laboreros juntos con Dios”. Upérõ “orekóta consagración entera, completa ha korasõ pukukue Cristo servicio-pe; Tupã ohechakuaáta upéva peteĩ derramamiento I-Espíritu rehegua sin medida rupive.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
Pe “ára yvytu kuarahyreike mbarete” og̃uahẽkuri 11 jasyporundy 2001-pe, ha Habacuc ñemongeta pe marandu py’aguapy ha tekorosã japu rehegua, pe ama pyahu pahápe guare marandu rehegua, oñembojoja hag̃ua pe marandu ohechauka hag̃uáicha Ñandejára vengeance ára, upépe oñepyrũ. Upérõ umi ka’avo, trigo ha ñana mokõivéva, oñepyrũ hoky ha oguenohẽ hi’a, pe ohechaukátava hikuái pe huísiope pe arapokõindy léi oúmbyrýva guive.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Jey, ko’ã parábola ombo’e ndaiporiha tiempo de gracia pe juicio rire. Oñemohu’ã vove pe tembiapo evangelio rehegua, upepete oiko pe jepe’a umi imarangatúva ha umi ivaívagui, ha peteĩteĩ aty rekove paha opyta tapia hag̃ua oñemoĩmbyréma.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Peteĩ aty oñesũ kuarahýre Ezequiel capítulo ocho-pe, ha ambue katu ohupyty Tupã sello Ezequiel capítulo nueve-pe. Lucas capítulo veintiuno-pe, Cristo omombe’u mávapa hína umi ciento cuarenta y cuatro mil, ha omoĩ peteĩ techaukaha ohechaukáva ko yvy rembiasakue pahápe oikóva generación paha. Ha’e ohechauka pe techaukaha umi cristiano-kuéra oikuaava’erã ikatu hag̃uáicha okañy Jerusalén ñehundígui.
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 pehecháramo Jerusalén ojeháva ñorairõhára atykuéra reheve, upéicharõ peikuaa hag̃ua hi’aĝuĩmaha iñembyai. Upérõ umi oĩva Judea-pe toñani yvytykuéra gotyo; ha umi oĩva ipype tosẽ okápe; ha umi oĩva ñu rupi ani toike upépe. Ko’ã ningo hína ára ñepyrũmby rehegua, opa umi mba’e ojehaíva oñemoañete hag̃ua. Lucas 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Jesús ohechauka, “línea ári línea”, hetave marandu profétikova pe techaukaha rehegua; péva ningo umi iñe’ẽ oñemboguata ndaha’éi Lucas rupive añoite, ha katu avei Mateo ha Marcos rupive.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Ha ko marandu porã reino rehegua oñemombeʼúta opa ko yvy ape ári peteĩ testimónio-rã opa tetãnguérape g̃uarã; ha upéi og̃uahẽta paha. Pehechávo upévare pe mbaʼe jeguaru ñembyai rehegua, oñeʼẽ hague Daniel maranduhára rupi, oñemboʼyha pe tenda marangatúpe, (omoñeʼẽva, toikũmby:) upéramo umi oĩva Judéape toñani yvytýpe. Mateo 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Ha pe evangelio ojekuaava’erã raẽ opa tetãnguéra apytépe. Ha ára pene rerahahápe ha pene me’ẽmbotahápe, ani pejepy’apy voi mba’épa pe’éta rehe, ni peñembosako’i hag̃ua upevarã; ha upe aravópe peẽme oñeme’ẽva, upéva peje; ndaha’éi ningo peẽ peñe’ẽva, pe Espíritu Santo katu. Upérõ pe irmão ome’ẽta irmãope omano hag̃uáicha, ha túva ta’ýrape; ha ta’ýrakuéra opu’ãta itúva ha isýre, ha omoingéta chupekuéra jejukápe. Ha opa tapicha penderayhúta’ỹ che réra rehehápe; pe ogueropu’akáva katu ipaha peve, upéva ojesalváta. Ha pehechávo pe mba’e ñehundi hag̃uagua, Daniel maranduhára he’iva’ekue, oĩha hendápe ndohendái hag̃uápe, (toikuaa upe omoñe’ẽva,) upérõ umi oĩva Judea-pe toñani yvytykuérape. Marcos 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Mokõi aty paha pahápe mboyve, ha’éva “ára jehepyme’ẽ rehegua” ñembyaty paha ha hekoitéva oñekumpli hag̃ua mokõi aty ári, pe marandu porã Reino rehegua tekotevẽ oñemombe’u ha oñemoherakuã opa tetãnguéra apytépe. Pe marandu porã oñeme’ẽ umi tetãnguérape pe léi domingo oútavape pya’e Estados Unidos-pe, upépe umi cien cuarenta y cuatro mil oñemopu’ãramo peteĩ techaukaha ramo. “Ára jehepyme’ẽ rehegua” ohechauka pe ára pukukue pe Juicio Ejecutivo kuña rekovai Babilonia guigua rehegua, oñepyrũva pe léi domingo Estados Unidos-pe ha opa peve Miguel oñembo’y jave ha pe ñeha’arõ yvypóra rehegua oñemboty, ha Tupã pochykue oñeñohẽ umi mokõi aty paha ári.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Pe peve oĩva hína pe “aravo” Marcos ohechauka va’ekue, ha pe “aravo” pe “yvy oryry guasu” rehegua, ha pe “aravo” umi diez mburuvichakuéra oñemoĩ hag̃ua ome’ẽ hag̃ua hikuái iporundyha reino papadórpe. Pe ipahaguéva ánga omoneĩ rire pe evangelio oñemyasãiva opa tetãnguéra peve, pe tiempo de gracia oñemboty, ha Tupã poxy oñeñohẽ opa poriahuverekore reheve. Upe peve oñepyrũ pe evangelio oñeñemoherakuã jave opa tetãnguéra peve, pe poyvi oñemopu’ãvo; ha opa pe ipahaguéva tapicha ombohovái vove pe marandu evangélico oñemyasãiva, oñepredikáva ha oñepublikáva pe poyvi rupive. Upe peve hína umi “ára pokarẽ rehegua.”
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Lúkaspe, capítulo veintiúnape, Jesús ohechauka hína upe tembiasakue, ha’e ohechauka hag̃ua pe generación paháva, omanotamo’ãva’ỹ ijuvyjey mokõiha mboyve. Ha’e ohechauka peteĩ techaukaha, oñerrepresentáva pe ñemongy’a ombyaíva ramo, oñe’ẽ hague rehe Daniel maranduhára. Pe techaukaha ha’e pe ñemongy’a ombyaíva oñembo’y jave pe “tenda marangatu”-pe, ha oĩ jave “oñembo’yva’erã’ỹhápe”, ha upéva avei ha’e Jerusalén ojejere jave “ehérsitokuéra reheve.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Áño 66-pe Jerusalén oñemongora vaʼekue ehérsito-kuéra rehe Cestio rupive, umi kristiáno oĩva Jerusalénpe osẽ pe távagui, ha Hermana White heʼi ni peteĩ kristiáno ndojejukái hague upe ñehundípe ipahápe ojejapóva áño 70-pe. Cestio omoñepyrũ peteĩ jejoko, ha upéi ojeipeʼa jevy, ojekuaaʼỹre mbaʼérepa upéicha ojapo, ha umi kristiáno oĩva pe táva ryepýpe osẽ, oñemoĩ porãvo pe ñeñemongeta rehegua techaukaha ndive. Áño 70-pe Tito omohuʼã pe ñehundi, peteĩ jeyve omoĩ jey rupi jejoko. Cestio jejoko vaʼekue haʼe pe ñepyrũ pe oñehenóivape Primera Guerra Judeo-Romana, ha pe jejoko ha ñehundi Tito oguerujapóva haʼe pe ipaha pe Primera Guerra Judeo-Romanape.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Pe historia pukukue ohasa mbohapy ary ha mbyte, oñepyrũ ha opa peteĩ ñemongora reheve, ha iñepyrũrã oguereko peteĩ techaukaha Tupã tavayguakuérape g̃uarã. Umi tembiasakue Cristo ohechauka vaekue “Tupã ñeporombojevy ára” ramo, ha upéva vaekue peteĩ mba’e ha’e oikuaaukava’erãva hembiaporãme. Umi ára orrepresenta pe huísio ejecutivo pe kuña rekovéva Roma guigua ári, oñepyrũva pe léi domingo hi’aguĩmbáva guive, ha opa yvypóra gracia ára oñembotývo. Pe huísio ejecutivo ñepyrũme pe kuña rekovéva Babilonia guigua ári, umi cien cuarenta y cuatro mil oñemopu’ã peteĩ poyvi ramo, ha upéva hína peteĩ techaukaha. Tupã ovecha aty ambue ohechávo pe techaukaha, osẽva’erã hikuái Babilóniagui, ha hekove vai hag̃uarã ojekuaaukava’ekue Jerusalén ñehundípe.
We will continue to consider Luke chapter twenty-one in the next article.
Rohesakãta jajepy’amongeta Lucas capítulo mokõipa peteĩha rehe pe artículo oúvape.