Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.
Hermana White ombojoja pe léi domingo og̃uahẽtáva pya’eha “señal” ramo, pe ojehechauka vaʼekue Roma ehérsito kuéra omongorapy jave Jerusalén ary 66-pe; ha upéicha ojapóvo, haʼe ombojekuaa peteĩ aty orekóva tesa ndohéichái hag̃ua, ha apysa nohendu hag̃uái.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Tekove opyta ñande renondépe. Pe cortína oñemboju hag̃uáicha oĩma. Ñande, jaikóva ko tenda marangatu ha ñembojeguarurãme, mba’épa jajapo, mba’épa ñapensa, ñañemoĩ hag̃uáicha ñande mborayhu jeheguípe tekoveasy’ỹ rehe, pende ykére umi ánga oñehundíva aja? Piko ñane korasõ iñakãratãmbaitéma? Ndikatúi piko ñañandu térã ñantende ñande rembiapoha oĩha ambuekuéra pysyrõrã? Che ermanokuéra, pende piko pe aty rehegua, oguerekóramo jepe tesa ndohechái, ha oguerekóramo jepe apysa nohendúi? Piko rei hag̃uáicha Tupã ome’ẽ peẽme ikatupyry hag̃ua peikuaa hag̃ua Ivoluntad? Piko rei hag̃uáicha Ha’e omondo peẽme ñeñangareko peteĩ rire peteĩ? Pejerovia piko umi ñe’ẽ añeteguáva opave’ỹva rehe, umi mba’e oútava yvy ári rehegua, pejerovia piko Tupã juício oĩha oñemboja hag̃ua tavayguakuéra ári, ha upéicharõ jepe ikatu gueteri peguapy pytu’úpe, peiko hag̃ua pombéroicha, pejepy’apy’ỹre, vy’arã rayhúpe?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Koʼág̃a ndahaʼéi ára koʼág̃a Tupã tavayguakuérape g̃uarã omoĩ hag̃ua iñeñandu ko yvy ariguáre térã oñongatu hag̃ua itaʼeta ko mundope. Ndaipukúimoi pe ára og̃uahẽ hag̃ua, ha umi temimboʼe yma guaréicha, ñande jajekytĩta jaheka hag̃ua peteĩ tenda ñemíre tenda oñembyai ha peteĩño hag̃uápe. Oiko haguéicha Jerusalén jejoko umi ehérsito romano rupive ha upéva oiko cristiano-kuéra Judea-pegua ñesẽrã techaukaha ramo, upéicha avei ñane retã oguereko vove pokatu pe léi omoañetéva hag̃ua pe ára pytuʼu papal, upéva haʼéta peteĩ ñemomarandu ñandéve g̃uarã. Upérõta ára jasẽ hag̃uápe umi táva guasúgui, ñasẽ hag̃uápe avei umi táva michĩvévagui, jahávo hag̃ua óga mombyryhápe, tenda ñemíme yvytýre apytépe.” Testimonios, volumen 5, 464.
The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.
Pe léi dominical oúta pyaʼetéva Estados Unidos-pe hína pe techaukaha (señal), “oñesẽ hag̃ua umi táva guasu guive, oñembosakoʼívo ojeheja hag̃ua umi michĩvéva avei, ha ojeiko hag̃ua tenda mombyry ha ñemihápe, yvytýre apytépe.” Pe Adventismo Laodicéagua tuichaitépe ndoikuaái pe krísis léi dominical rehegua Estados Unidos-pe ombohováiha pe “señal” oñeʼẽmava hese The Great Controversy-pe. Upéva oñembojoguaha pe “señal” rehe, ojehechaukavaʼekue umi mbohapy áño ha mbyte ñepyrũme. Pe “señal” oñekumplivaʼekue Jerusalén jejoko peteĩha jave, og̃uahẽvaʼekue áño 66-pe, ha upéva ohechaukarã pe “ensign” oñemopuʼãva pe léi dominical oúta hag̃uápe.
The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.
Jerusalén ñehundipa añetéva ojejapo vaʼekue Tito rupive áño 70 d.C.-pe, ha Tito ojere vai haguépe ojehechauka raẽ vaʼekue Cestio ojere vai haguépe áño 66 d.C.-pe; Jesús akóinte ohechauka peteĩ mbaʼe paha peteĩ mbaʼe ñepyrũ rupive. Cestio ojere vai haguéva iñepyrũme hína vaʼekue pe “señal” Jesús omeʼẽ vaʼekue okañy hag̃ua, ndahaʼéi Tito ojere vai haguéva. Peteĩva hína pe ojere vai ñepyrũme, ambuéva katu pe ojere vai pahápe.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Ni peteĩ kristiáno omanói Jerusalén ñehundípe. Cristo omeʼẽ vaʼekue iñemboʼepykuérape peteĩ ñeñangarekorã, ha opavave ogueroviáva Iñeʼẽ ohaʼarõkuri pe techaukaha oñepromete vaʼekue. ‘Pehechávo Jerusalén oñemongora ha oñeñongatuha ehérsito-kuéra reheve,’ heʼi Jesús, ‘upéicharõ peikuaa pe ñehundi hiʼag̃uimaha. Upérõ umi oĩva Judea-pe toñani umi yvytykuérape; ha umi oĩva ipytépe tosẽ okávo.’ Lucas 21:20, 21. Umi romano-kuéra, Cestio poguýpe, omongorárõ guare táva, oheja reínte pe jejoko ha pe ñorairõ ñembosakoʼi peteĩ hendáicha, opa mbaʼe ojehecháramo jepe oñemoĩporãha peteĩ ataque pyaʼe hag̃ua. Umi oñeñongatúva táva ryepýpe, ohejáma hag̃ua pe ñehaʼã ñorairõ hag̃ua ndaikatumoʼãiha ogana hag̃uáicha, haʼetéma oñemeʼẽta, ramoite pe general romano oguerova ha ombojevy iñehérsito-kuérape mbaʼeveichagua mbaʼe ojehechakuaávaʼỹ rehe. Péro Tupã poriahuvereko rehegua iprovidénsia omboguatahína kuri umi mbaʼe iñepyrũ guive ivaʼerã Itavayguakuérape g̃uarã. Pe techaukaha oñepromete vaʼekue oñemeʼẽma kuri umi kristiáno ohaʼarõvape, ha koʼág̃a ojepeʼa peteĩ oportunidad opavavépe g̃uarã, umi oipotávape, ojapóvo Salvador ñeñangareko rehegua. Umi mbaʼe oñesãmbyhykuri péicha, ndaipóri hag̃uáicha judío-kuéra térã romano-kuéra ikatúva ojoko umi kristiáno ñaníme. Cestio ojevy rire, judío-kuéra osẽ Jerusalén-gui ha omuña hapykuéri pe iñehérsito ojerejevývape; ha mokõivéva mbarete okuʼepaitépe oñondive aja, umi kristiáno oreko kuri oportunidad osẽ hag̃ua távagui. Upérõ avei pe tetã oñemopotĩma kuri umi enemígo-kuéragui ikatútavaguinte ohapejoko chupekuéra. Pe jejoko aja, judío-kuéra oñembyatykuri Jerusalénpe oguereko hag̃ua pe Kuarahyʼã Ára Guasu, ha upéicha umi kristiáno opa pe tetãme ikatu osẽ okañy hag̃ua avave omoléstiaʼỹre chupekuéra. Pyaʼeʼỹ hag̃uáichaʼỹ, oñani hikuái peteĩ tenda tekorosãme—Pella tavape, Perea retãme, Jordán mboypýri.” The Great Controversy, 30.
The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.
Jerusalén ñembyaty Cestio rupive ary 66-pe omboaje pe “techaukaha” ñe’ẽmondo Cristo omoĩva’ekue umi cristianorã upe tembiasakue-pe, ha katu pe ñembyaty Tito rupive ary 70 d. C.-pe nome’ẽi avavépe mba’eveichagua “techaukaha” okañy hag̃ua. Upérõguare pe ñembyatýpe ndopytái va’ekue cristiano peteĩve táva ryepýpe, ha upe ñembyaty paha ogueru Jerusalén ñehundi; ha Jerusalén ñehundípe “ni peteĩ cristiano ndomanói,” umi cristiano ojepe’águi ymaite guive pe tembiasakue ñepyrũme.
“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.
“Umi mbarete judíova, omuña hag̃ua Cestio ha ijehérsito, ho’a hikuái hapykuéri peteĩ ñarõmbaitépe ha’ete hag̃uáicha ombyaipaitéta chupekuéra. Tuichaiterei apañuãime añoite umi romano kuéra ikatu ojapo hag̃ua ipyahúvo jevy. Umi judíova okañy haimete mba’eve’ỹre, ha umi mba’e oipyhy va’ekue reheve ou jevy hikuái ñemomba’eguasúpe Jerusalénpe. Upéicharõ jepe, ko jehechaukáva jehupyty porã ogueru chupekuéra mba’e vai añoite. Omoingove hendaitépe pypekuéra upe espíritu hatã oñemoĩ hag̃ua umi romano kuéra rehe, ha upéva pya’eterei ogueru pe táva ojehundi hag̃uápe peteĩ jehasa asy ndaikatúiva oñemombe’u.”
“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.
“Tuichaiteva ha’e umi mba’asy vaiete oguahẽva’ekue Jerusalén ári, oñepyrũ jey ramo guare Tito pe ñemongora. Pe táva oñemongora hague pe Páskua jave, hetaiterei judío aty oĩ ramo guare ipype, itápa ryepýpe.” The Great Controversy, 31.
From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.
Pe Karu Guasu ary 66-pe guive Páskua ary 70-pe peve oĩ mbohapy ary ha mbyte, profétikamente ha’éva mil mokõisa poteĩ ára. Ary 66 guive ary 70 peve Roma pagana opyrũ mboguata hag̃ua pe santuario ha pe ehérsito, peteĩchaite Roma papal opyrũ haguéicha pe táva marangatu ári mokõiha mokõipa mokõi jasy aja, ary 538 guive 1798 peve.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ha pe korapy oĩva tupãóga okápe reheja hag̃ua, ha ani remedi chupe; oñeme’ẽgui umi tetã ambuévape: ha ha’ekuéra opyrũta guýpe pe táva marangatu mokõi ha irundy jasy pukukue. Apocalipsis 11:2.
Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.
Mokõive Roma pagána ha Roma papál opyrũkuri Jerusalén ári mil doscientos sesenta ára (ary), upéicha ohechauka hag̃ua Roma moderna opyrũta Jerusalén espiritual ára pahápe peteĩ período simbólico mil doscientos sesenta ára pukukue. Upe período simbólico oñepyrũta pe léi domingo oñemboajetavétavape Estados Unidos-pe, pe herida mortal oñemonguera jave.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ha ahecha peteĩ ijapytégui, ku omanohaguáicha ojejukávo; ha upe ichupe ojukáva omano hag̃uáicha oñemboguejy jey. Ha opa yvóra ohecharamo rire mymbaguasu rapykuéri oho. Ha omomba'e guasu hikuái dragónpe, ome'ẽva'ekue pokatu mymbaguasúpe; ha omomba'e guasu hikuái mymbaguasúpe, he'ívo: Mávapa ojogua mymbaguasúpe? mávapa ikatu oñorãirõ hendive? Ha oñeme'ẽ ichupe peteĩ juru oñe'ẽ hag̃ua mba'e guasu ha ñe'ẽ vai Tupãre; ha oñeme'ẽ avei ichupe pokatu oiko hag̃ua mokõi ha irundy jasy. Apocalipsis 13:3–5.
The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.
Umi irundy mokõi jasy simbóliko ñembojere pápagua rehegua ha’e pe “ára,” pe apañuãi léi domingo rehegua. Upe “ára” oñepyrũ peteĩ “techaukaha” ndive (pe poyvi), ha opa “techaukaha-kuéra” reheve. Pe “techaukaha” pe poyvi rehegua pe léi domingo-pe, ojapóta umi kristiáno oĩ gueteríva Babilóniape toñani hag̃ua pe yvyty marangatu hechapyrãvape, oñemopu’ãva (oñemoingove yvate) umi ambue yvyty ári.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ha oikóta umi ára pahápe, Ñandejára róga yvyty oñemopyendáta umi yvyty ru’ã ári, ha oñemopu’ãvéta umi cerro ári; ha opa tetãnguéra osyrýta hendápe. Ha heta tavaygua ohóta ha he’íta: Pejúke, jajupi Ñandejára yvytýpe, Jacob Jára róga peve; ha’e ñanembo’éta heko rehe, ha ñande jaguatáta hapekuéra rupi; Sión-gui osẽta niko léi, ha Ñandejára ñe’ẽ Jerusalén-gui. Isaías 2:2, 3.
The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.
Pe ñesẽ táva kuéragui, osẽvo upe decreto omoañetéva ára domingo ñemomba’e guasu, ojehechauka mokõivéicha: cristiano-kuéra ñesẽ rupive ary 66-pe, ha avei tupao ñesẽ rupive ary 538-pe, okañyva’ekue ñu mbytépe.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Ha pe kuña oñani desiértope, upépe oguereko hag̃ua peteĩ tenda Tupã ombosako’ipyre chupe g̃uarã, ha upépe oñemongaru hag̃ua chupe mil mokõi ciento sesenta ára aja. Apocalipsis 12:6.
The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.
Jerusalén ñehundiha guive peteĩha ñemongora guive pahápeve opa mbohapy ary ha mbyte, ha katu peteĩ marandu ñeñangarekorã ñehundi oútavagui oñeme’ẽ kuri poapy ary pukukue, mbohapy ary ha mbyte peteĩha ñemongora mboyve ha mbohapy ary ha mbyte upe rire.
“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.
“Opaite umi marandu ñemombeʼupy omeʼẽva Cristo Jerusalén ñehundíre oñekumpliite hekopete. Umi hudío ohechakuaa añetéva Haʼe ñeʼẽ ñemomarandúgui: ‘Pe medida pemedihápe, upéva rupive jevy pemeʼẽta peẽme.’ Mateo 7:2.
“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.
“Ojehecha techaukaha ha mba'e hechapyrã, omoañetéva ñehundi ha jejuka. Pyhare mbytépe peteĩ tesape ndaha'éiva jepivegua overa tupao ári ha altar ári. Arahýre ka'aru pytũmbotávo ojehechauka kárro ñorairõrã ha kuimba'e ñorairõhára oñembyatýva ñorairõrã. Pa'i kuéra omba'apóva pyharekue pe tupaópe okyhyjeiterei pu hendýva iñemimbyréva rehe; yvy oryrýi, ha heta ñe'ẽ oñehendu osapukáiva: ‘Jajei ko'águi.’ Pe okẽ guasu gotyo kuarahyreikegua, ipohyietéva ha hasýva oñemboty hag̃ua jepe mokõipa kuimba'épe, ha oñembopyenda hag̃ua itáva guasu ita guasúpe oñemoĩva pypuku ryepýpe, ojepe'a pyharepyte, mba'eve ojehecha'ỹ reheve omoñepyrũva.—Milman, The History of the Jews, aranduka 13.”
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“7 ary pukukue peteĩ kuimbaʼe oseguíkuri ojupi ha oguejy hag̃ua Jerusalén rape rupi, omombeʼúvo umi mbaʼe vai oútava táva ári. Ára ha pyhare jave opurahéikuri upe purahéi ñembyasy vaiete: ‘Peteĩ ñeʼẽ kuarahyresẽ guive! peteĩ ñeʼẽ kuarahyreike guive! peteĩ ñeʼẽ umi irundy yvytu guive! peteĩ ñeʼẽ Jerusalén rehe ha pe témplo rehe! peteĩ ñeʼẽ omendatáva kuimbaʼekuéra rehe ha umi novias rehe! peteĩ ñeʼẽ opaite tavayguakuéra rehe!’—Ibid. Ko mbaʼe porãʼỹva ipokatuetévape oñembotypakuri ha oñembyepotíkuri, péro ndaipóri vaʼekue peteĩ pyʼaraʼã osẽva ijuruégui. Ñemotĩ ha ñembohory rovái ombohováikuri peteĩnte: ‘¡Ai, ai Jerusalén rehe!’ ‘¡ai, ai umi upépe oikóva rehe!’ Ijapysaka hag̃ua sapukái neʼĩra opytuʼu peve ojejukáva pe ñorairõ guasu ryepýpe, haʼe voi yma oikuaaukavaʼekuépe.” The Great Controversy, 29, 30.
The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.
Jerusalén tee añetehápe ñehundipa pahápe, áño 70-pe, ojehechauka mboyve “techaukaha ha mba’e hechapyrã” ohechauka va’ekue “jehapy ha ñehundi”. Umi “techaukaha” ñemomarandu rehegua ojehechauka mbohapy ary mbyte ha peteĩ ary mbyte pukukue pe jejokupyty peteĩha mboyve, ha avei umi mbohapy ary mbyte ha peteĩ ary mbyte ogueraha va’ekue pe ñehundípe. Umi “techaukaha” (heta hag̃uápe) ohechauka va’ekue pe ñehundi oútava ndaha’éi pe “techaukaha” ñemomarandurã oñani hag̃ua, síno peteĩ marandu oñemoherakuãva ohechauka hag̃ua hi’ag̃uimaha pe poriahuvereko ára paha.
In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”
Jerusalén espiritual oñembohyru ha oñemopyrũ hag̃ua guýpe guata 538 guive 1798 peve, pe “techaukaha” ñemomarandu hag̃ua okañy hag̃ua, ha’e vaʼekue pe ñehundi rekovai ñembyai ojehechaukárõ guare, upe jave “upe kuimba’e angaipa rehegua” “oñembojehechauka” ramo, “pe ñehundyrã ra’y” ramo; “Oñemoĩva ha oñemombaʼeguasúva opa mba’e oñembohéravágui Tupã térã oñemombaʼeguasúvare; upéicha hag̃uáicha haʼe Tupãramo oguapy Tupã róga ryepýpe, ohechaukávo ijehe hag̃uáicha haʼe hína Tupã.”
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.) Matthew 24:15.
Upévare, peẽ pehechávo pe mba’e vai ñehundi rehegua, proféta Daniel he’i va’ekue, oĩha pe tenda marangatúpe, (omoñe’ẽva toikũmby.) Mateo 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Upe tembiasakue pegua cristianokuéra ohechakuaa ramo guare upe “techaukaha”, okañy yvy marãme mil mokõi saĩpo mokõipa ary pukukue.
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Oikotevẽ peteĩ ñeha’ã vaietereíva umi oikótavape hag̃ua jerovia hag̃uáicha hag̃ua opyta hatã umi ñembotavy ha umi mba’e jeguaru renondépe, oñemondéva pa’i aope ha oñemoinge va’ekue pe iglesia-pe. La Biblia noñemoneĩri va’ekue jerovia ypykue hag̃ua. Pe doctrina joja’ỹre omombe’úva libertad religiosa rehegua oñembohéra va’ekue herejía, ha umi omopu’ãva upéva oñeñemboyke ha oñembotavyrai.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Peteĩ ñeñorairõ puku ha pohýi rire, umi mbovymíva jeroviapy rehegua odesidi opoiha opa joaju rehe umi tupão apostata ndive, pe tupão noñemosãsóiramo gueteri japu ha ta’anga ñemomba’eguasúgui. Ha’ekuéra ohechakuaa pe ñesepara ha’eha peteĩ tekotevẽite añete hag̃ua omboaje Ñandejára ñe’ẽ. Ndaikatúi omoneĩ javykuéra omanóva oporojukáva iñalmapeguára, ni omoĩ techapyrã omoñepyrũtava jejopyrã itajýra ha ita’yra ra’y jeroviápe. Py’aguapy ha joaju hag̃uáicha, ha’ekuéra oĩkuri oimeháichapa hag̃uáicha opavave ñe’ẽme’ẽ ojoguerahakuaáva jerovia hag̃ua Ñandejára rehe; hákatu oñandu va’ekue py’aguapykatu voi hepyetereitaha ojeguerekóramo tekopotĩ rapykueri oñemboyke hag̃uáicha. Pe joaju ikatúrõnte oñehupyty añetegua ha tekojoja ñemomichĩ rupi, upéicharõ toĩ joavy, ha jepe ñorairõ.” The Great Controversy, 45.
Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.
Oñembojapývo pe mokoĩsa poapy ha mokõi ary papal ñemoyrõhára ñepyrũrã paha, oĩ vaʼekue “techaukaha” (heta), ha oikoháicha umi “techaukaha” pe mokoĩsa poapy ha mokõi ára pahápe, Roma pagana opyrũmba vaʼekue Jerusalén añetéva; umi “techaukaha” ndahaʼéi vaʼekue techaukaha jehekýirã.
“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’
“Pe Salvador ome’ẽ techaukaha Ijeju jey rehegua, ha ndaha’éi upéva añónte, sino omyesakã avei araka’épa osẽta peteĩha ko’ã techaukahakuégui: ‘Umi ára jehasa asy rire pya’evoi kuarahy pytũta, ha jasy ndome’ẽmo’ãvéima iresape, ha mbyjakuéra ho’áta yvágagui, ha yvágape oĩva pokatu oñembokachikachíta: ha upéi ojehechaukáta yvágape Yvypóra Ra’y techaukaha: ha upéi opa yvy ape arigua ñemoñarekuéra oñembyasýta, ha ha’ekuéra ohecháta Yvypóra Ra’ýpe oúva yvága arai ári pokatu ha tuicha mimbipa reheve. Ha Ha’e omondóta Ijára angelkuérape turu guasu hyapu reheve, ha ha’ekuéra ombyatyta Iporavopyrépe irundy yvytu gotyogua guive, peteĩ yvága rembe’ýgui pe ambue peve.’”
“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.
“Pe jepive hag̃ua pe persecución guasu papal, Cristo he’i vaekue, kuarahy oñemopytũtaha, ha jasy nome’ẽmo’ãi hag̃ua iresape. Upéi, mbyjakuéra ho’átaha yvágagui. Ha Ha’e he’i: ‘Peikuaáke peteĩ ñe’ẽnga higuéragui; hi’ỹrakãrague hu’ũ guive, ha omosẽvo hogue, peikuaa ára haku og̃uahẽma hag̃uáicha: upéicha avei peẽ, pehechávo ko’ã mba’e oikopaitéva, peikuaa Ha’e hi’aguĩha, okẽnguéra ypýpe voi.’ Mateo 24:32, 33, margen.”
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
“Cristo ome’ẽ vaʼekue techaukaha Iju jey rehegua. Haʼe heʼi ikatuha jaikuaa arakaʼe oĩ hiʼag̃uieterei, okẽme voi. Heʼi umi ohecháva koʼã techaukaha rehegua: ‘Ko ñemoñare ndohasamoʼãi, opa koʼã mbaʼe ojehu mboyve.’ Koʼã techaukaha ojehechauka-ma. Koʼág̃a jaikuaa añetehápe Ñandejára jeju oĩma hiʼag̃uiha. ‘Yvága ha yvy opata,’ heʼi Haʼe, ‘che ñeʼẽ katu ndopamoʼãi.’” The Desire of Ages, 631, 632.
When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.
Umi “mbohapy ary mbyte ro’y Jerusalén oñemboguataha” Roma papal rupive og̃uahẽvo ipahápe, oĩkuri peteĩ aty “techaukaha” rehegua, omombe’úva Cristo ñemboja ha omboguatáva Millerita rembiasakue. Millerita rembiasakue ojejapova’erã jey pe letraitépe umi ára pahápe. Umi “techaukaha”, ojepysóva “pe tuicha papal jejopy vai ñemohu’ãme”, ojehechauka va’ekue ymaite guive umi “techaukaha” rupive ojehechava’ekue pe mbohapy ary ha mbyte jeroviaha Jerusalén oñemboguataha ñemohu’ãme, ary 66 guive 70 peve, Roma pagana rupive. Upévare, mokõi testígo rehe oñemopyenda hag̃ua, oĩta peteĩ “techaukaha” pe poyvi rehegua oñembo’ýva pe aravo pe yvyryrýi guasu oikohápe, ha upéva hína pe techaukaha ñemomarandu rehegua okañy hag̃ua Roma moderna rembiasakuepe; ha oĩta avei “techaukaha” heta hag̃uáicha, oikóva Roma moderna jehasa asy ára ñemohu’ãme umi ára pahápe.
We will continue this study in the next article.
Romyta ko estudio oútava pe artíkulo oúvape.
“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).
“Pe lee Lucas 21ha kapítulo. Upépe Cristo ome’ẽ ko ñemomarandu: ‘Peñatendéke pendejehe, ani hag̃ua araka’eve pende py’akuéra oñemohenyhẽiterei karu ha’u vai reheve, ka’ẽ reheve, ha ko tekove ñangareko reheve, ha upéicha hag̃ua upe ára ou pende ári pende’ẽ’ỹ reheve. Péicha peteĩ ñuhaicha ou va’erã opa umi oikóvare yvy ape ári tuichakue javeve. Peñatendéke, upévare, ha peñembo’éke tapiaite, ikatu hag̃uáicha pejehechakuaa tekokatu hag̃uáicha peñesẽ opa ko’ã mba’égui, ha peñembo’y Yvypóra Ra’y renondépe’ (Lucas 21:34–36).”
“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.
“Umi ára rehegua jehechauka oñekumpli ñande múndope, ha upéicharõ jepe umi iglésia, hetavévape, ojehechauka okéva ramo. Ndajajapói piko ñande ñatĩ hag̃ua pe ehémplo umi vírgen tavykuéra rehegua, umi, oĝuahẽvo pe sapukái, ‘Péina, pe ména omendátava ou; pesẽ pehuguãitĩ hag̃ua chupe,’ ojuhu vaekue ndorekoiha aséite iñlámparakuérape? Ha oho aja hikuái ojogua hag̃ua aséite, pe ména omendátava oike pe karu guasúpe umi vírgen arandukuéra ndive, ha pe okẽ oñemboty. Oĝuahẽvo umi vírgen tavykuéra pe kotykaru guasuhápe, ohupyty hikuái peteĩ ñembotove noha’arõiva. Pe karu guasu jára he’i: ‘Che ndoroikuaái.’ Ojehejáva’erã opyta hag̃ua okápe, tape nandi rehe, pyharepytũmba guýpe.” Manuscript Releases, volúmen 15, 229.