The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Pe adve tuichakue oikóma 63 guive ary 70 peve, kuimba’e ojupi ha oguejyva’ekue “Jerusalén kállekuérape, omoherakuãvo umi mba’e vai oútava táva ári” rupive oñemoherakuãva’ekue, oñemoha’ãnga va’ekue pe ñemomarandu oñeme’ẽva’ekue Jerusalénpe mbohapy áño ha mbyte pukukue: tenonderã Cristo ministeriope, ha upéi mbohapy áño ha mbyte umi temimbo’e ministeriope. Umi kuatiañe’ẽ ohasava’ekue ohechaukáma Jerusalén ñehundikatu hague oguerúma hag̃ua kurusupe, térã upe rire Esteban jejuka ita ñemombo rupivepe; ha upéicharõ jepe, Tupã py’aguasu puku ombotapykuévo pe táva ha pe tetãygua ári oguerútava’ekue ijuicio.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ha opáramo ho’áva, oñembohúta chugui ku’i.” Umi tetãygua omboykéva’ekue Cristo-pe pya’e ohecháta va’erãkuri itávape ha itetãme oñehundiha. Iñemomba’eguasu oñembyai va’erãkuri ha oñemosarambi yvytimboicha yvytu renondépe. Ha mba’épa pe ohundíva umi judíope? Ha’e pe ita guasu, hi’ári omopu’ã rirekóva, ha’éta va’erãmo’ã ikyre’ỹ’ỹ ha isegurida. Ha’e va’ekue Tupã py’aporã oñemboykéva, tekojoja oñemomombyrýva, poriahuvereko oñemomichĩva. Yvypóra opu’ã Tupã rehe, ha opa mba’e ikatúva va’ekue oiko chupekuéra salvación-rã ojere chuguikuéra ñehundirã. Opa mba’e Tupã omoĩva’ekue tekoverã, ha’ekuéra ojuhu omboguahẽha omanóme. Umi judío ojuka haguére Cristo-pe, upépe oike va’ekue Jerusalén ñehundi. Tuguy oñehẽva’ekue Calvario ári ha’e pe pohýi omboguejýva chupekuéra tekove vaietépe ko yvy arapýpe ha pe mundo oútavape guarã. Péicha avei oikóta pe ára guasu pahaitepe, huísio oguahẽ vove umi omboykévape Tupã grásia. Cristo, chupekuéra guarã pe ita ñepysanga, upérõ ojehechaukáta chupekuéra yvytyepy ñeporombojovakévarõ. Hova mimbipa, umi hekojojávape guarã tekove, umi iñañávape guarã ha’éta tata ohapypáva. Mborayhu oñemboykévare, grásia oñemomichĩvare, angaipáva oñehundíta.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Hetaiterei heta jevy jevy ohechauka hag̃ua, Jesús oikuaauka mba’éichapa opa vaʼerãmoʼã umi judíope pe okyhyjévo hikuái pe Taʼýra Ñandejárape. Koʼã ñeʼẽme haʼe oñeʼẽkuri opavavépe, opa ára peve, umi ndoipotái vaʼekuépe oñemoguahẽ chupekuéra pe Ijopóiha ramo. Opa marandu ñemongyhyje rehegua haʼe hag̃ua hikuái. Pe témplo oñemongyʼáva, pe taʼýra naiñeʼẽrendúiva, umi ñemitỹhára japu, umi omombaʼeguasuʼỹva umi omopuʼãva, oguereko ijojaha iñexperiénsiape opa angaipa apohára rehe. Noñembyasýiramo, pe huísio haʼekuéra ohechaukavaʼekue oñehupytyta hese.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Pe período siete áño pe kuimba'e ome'ẽ haguépe testimonio Jerusalén-pe, oñemboja'o va'ekue pe ñeñorairõ peteĩha jave mokõi período joja-pe, peteĩteĩva docecientos sesenta ára rehegua. Umi siete áño ohechauka Jerusalén ñehundipa, ha umi siete áño Cristo ha umi disípulo ministerio rehegua ohechauka Jerusalén ñehundi ñepyrũ, ha Jesús tapiaite ohechauka pe paha pe ñepyrũ rupive. Umi siete áño ave oñetipifika va'ekue umi “siete tiempos” rupive pe reino yvate gotyo rehegua, oñemboja'o va'ekue mokõi período joja-pe, peteĩteĩva docecientos sesenta áño rehegua.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Ko Roma ko Ára ombojey jey ramo pe tembiasakue Roma pagã ha papalgua, opyrũ hag̃ua py rupi Jerusalén literal ha espiritual rehe, ha ko Roma ko Ára ombojey jey ramo mokõi tembiasakue mokõi ára pehẽngue ñe’ẽmondo rehegua, ome’ẽ va’ekue kuimba’e ary 63 guive ary 70 peve, ha ko Roma ko Ára ombojey jey ramo pe tembiasakue ojehechaukáva mokõi ára pehẽngue rupive, Cristo ha hemimbo’ekuéra oguata ha osẽvo Jerusalén ryepýpe ha okápe mbohapy áño ha mbyte aja, mokõi ára pehẽngue iñambuéva ojehechaukáta, jepe ipahápe umi ára, “ára noĩvéima.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Umi mokõi ára pegua pahápe oĩ pe irundy mokõi jasy simbólico, upépe Roma Moderna omohuʼãha ipahaguéva jejopy vai umi jeroviapy rekóvape, oñemonguera rire pe iherida omano hag̃uáva pe léi domingo og̃uahẽtaitévape. Pe irundy mokõi jasy simbólico haʼe pe mokõi ára pegua mokõiháva, ha haʼe pe ára peguáva ñemohenda hag̃ua pe huísio ejecutivo Roma moderna rehegua. Upéva mboyve oiko pe huísio investigativo umi oikovéva rehegua Adventismo Laodicense-pe.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Pe kuimba'e opresentáva'ekue pe ñe’ẽmondo literal Jerusalén-pe omano Títo ñorairõ jere aja. Ndoimanói pe ñehundípe voi, ha katu pe ñorairõ jere ohenondéva pe ñehundípe aja, pórke ni peteĩ kristiáno ndomanói Jerusalén ñehundípe.
“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.
“Siete áño pukukue peteĩ kuimbaʼe oseguínte ojupi ha oguejy hag̃ua Jerusalén kálle rupi, omombeʼúvo umi mbaʼe vai oútava táva ári. Ára ha pyhare jave opurahéi meme pe ñembyasy purahéi pohýi: ‘Peteĩ ñeʼẽ kuarahyresẽgui! peteĩ ñeʼẽ kuarahyreikégui! peteĩ ñeʼẽ umi irundy yvytúgui! peteĩ ñeʼẽ Jerusalén rehe ha pe témplo rehe! peteĩ ñeʼẽ omendátava kuimbaʼekuéra rehe ha umi novias rehe! peteĩ ñeʼẽ opaite tavayguakuéra rehe!’—Ibid. Ko tekove ijojahaʼỹva oñemoinge kárselpe ha oñenupã, péro ndaipóri peteĩ jepe ñeʼẽ pyʼaro osẽva ijurúgui. Ñemotĩ ha jejahéi rovái ombohovái hag̃ua heʼínte: ‘¡Aichejáranga, aichejáranga Jerusalénpe g̃uarã!’ ‘¡aichejáranga, aichejáranga ipype oikóva kuérape g̃uarã!’ Iñeʼẽhatã ñemomarandu ndopytái peve ojejuka chupe pe ñorairõ jere guasúpe haʼe voi omomarandu vaʼekuépe.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Kuimba’e omano pe yvy jere aja, ha katu ndaha’éi pe ñehundi paha-pe; ha pe ñehundi paha ohechauka pe ára ñemohu’ãha pe oportunidad de gracia, ha umi siete plagas pahague. Upévare, pe kuimba’e ha’e peteĩ símbolo pe marandu ohenóiva osẽ hag̃ua Jerusaléngui pe yvy jere peteĩha-pe. Upe ramo umi kristiáno okañy; ha umi mbohapy ary ha mbyte peteĩha ryepýpe, pe kuimba’e ha’e peteĩ símbolo peteĩ aty rehegua ndo-manóiva Jerusalénpe; ha pe mokõiha mbohapy ary ha mbyte aja, ha’e peteĩ símbolo umi kristiáno pahagua omanóva pe oportunidad de gracia oñemboty mboyve. Pe peteĩha períodope, ha’e ohechauka umi cien cuarenta y cuatro mil; ha pe mokõiha mbohapy ary ha mbyte períodope, ha’e orepresenta pe aty tuichaite omanóva pe mokõiha período aja.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Kuimba’e marandu oñeñongatu pe tembiasakuehaihárape, ha oñerrepresenta va’ekue seis ñe’ẽnguéra rupive. Ipahápe oñemoinge ramo guare chupe ka’irãme, imarandu sieteha ha pahaite va’ekue he’i “ai, ai” Jerusalén ha umi oikóva ipype rehe. Pe “ñe’ẽ” peteĩha oñeñongatu va’ekue ha’e va’ekue peteĩ “ñe’ẽ kuarahyresẽ gotyogua”, ha imarandu paha va’ekue ha’e “ai”. Pe elemento peteĩha imarandúpe ha pe elemento paha imarandúpe ha’e pe símbolo bíblico orepresentáva Islam, pórke Islam ha’e umi “kuarahyresẽ” ra’ykuéra Biblia-pe, ha ha’ekuéra oñerrepresenta pe “yvytu kuarahyresẽgua” reheve. Pe ñe’ẽ “ai” jevy mokõi jey, imarandu pahaitepe, ohechauka Babilonia Moderna paha, araka’e umi mburuvichakuéra yvy arigua osapukái mbohapy jey: “¡Ai, ai pe táva guasu!” Pe ñe’ẽ griega oñembohasáva “ai” ramo umi mbohapy versíkulo-pe Apocalipsis capítulo dieciochope, oñembohasa “ai” ramo capítulo ocho, versíkulo trecepe.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ha ahecha ha ahendu peteĩ ánhel oveveha yvága mbytére, heʼívo ñeʼẽ hatãme: ¡Ai, ai, ai umi yvy ári oikóvape g̃uarã, umi ambue mbohapy ánhel turu puʼaka rehe, pehẽva gueteri ombopu hag̃ua! Apocalipsis 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Kuimba’e ñe’ẽ “mboriahu, mboriahu” rehegua ohechauka umi mbohapy ñemoĩ porã umi mbohapy Ñembyasy rehegua, pe Ñembyasy peteĩha apytépe oĩva mba’ekuaarã, oñembojoajúvo pe Ñembyasy mokõiha mba’ekuaarã rehe “línea ári línea”, oikuaa porã hag̃ua pe Ñembyasy mbohapyha mba’ekuaarã, péicha avei umi mbohapy ñe’ẽ “ay, ay” yvy ruvicha kuéra he’íva capítulo dieciocho-pe ohechauka pe Ñembyasy mbohapyha, oñemopyendáva pe Ñembyasy peteĩha ha mokõiha rehe. Pe kuimba’e marandu ñepyrũ ha paha ombojoja hag̃ua pe Islam marandu pe Ñembyasy mbohapyha rehegua.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Pe iñeʼẽ marandu peteĩha ou vaʼekue peteĩ ñeʼẽgui “kuarahyresẽ gotyo”, ha “kuarahyresẽ gotyo” haʼe peteĩ símbolo Islam rehegua, ha katu avei haʼe pe ángel omosẽva sello rehegua jehechakuaa, oúva kuarahyresẽ gotyogui.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Ha umi mba’e rire ahecha irundy ánhel oĩva yvy irundy kósta ári, ojokóva yvy irundy yvytu, ani hag̃ua pe yvytu oipeju yvy ári, ni para ári, ni peteĩ yvyramáta ári. Ha ahecha ambue ánhel ojupíva kuarahyresẽ guive, oguerekóva Tupã oikovéva sellorã; ha osapukái hatã irundy ánhelpe, umi oñeme’ẽ va’ekuépe ombyai hag̃ua yvy ha para, he’ívo: Ani pembyai yvy, ni para, ni yvyramátape, peve rosella hag̃ua ñande Tupã rembiguáipe ikuápe. Ha ahendu mboypa hikuái umi oñeselláva; ha oñesella cien cuarenta y cuatro mil opaite Israel ra’ykuéra ñemoñare atykuéragui. Apocalipsis 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Elías rembiasakue yvyty Karmélope, ha'e omaña ramo guare paráre ha ohecha peteĩ arai, oma'ẽ kuri kuarahyreiképe, pórke yvyty Karmélo oĩ hi'aguĩ Yguasu Mediterráneo-gui.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
Ha oiko rire, pe séptimo jey, he'i: Péina ojehecha peteĩ arai michĩva osẽva yguasu guive, peteĩ kuimba'e poicha. Ha ha'e he'i: Eike yvate, ere Acab-pe: Embosako'i nde kárro, ha eguejy, ani hag̃ua ama ndejoko. 1 Reyes 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
Elías oĩva’erãmo’ã kuarahyreike gotyo, mar Mediterráneo gotyo. Lucas capítulo doce-pe, Cristo oñe’ẽ Hembigueraha rehe ha’éva peteĩ marandu ñemboja’o rehegua.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
Peimo’ãpa aju yvy ári ameg̃uahẽ hag̃ua py’aguapy? Ha’e peẽme: Nahániri; upéva rangue, aju hag̃ua ñemboja’o. Ko’ág̃a guive, peteĩ óga-pe oĩta po tapicha ojoavy hag̃uáicha, mbohapy mokõi rehe, ha mokõi mbohapy rehe. Túva oñemboja’óta ta’ýra rehe, ha ta’ýra túva rehe; sy tajýra rehe, ha tajýra sy rehe; mena sy memby rembireko rehe, ha memby rembireko mena sy rehe. Ha he’i avei tavayguakuérape: Pehechávo arai osẽ hag̃ua kuarahyreike gotyo, pya’e peje: “Okýta”; ha upéicha oiko. Ha pehechávo yvytu yvýpe gotyo ou hag̃ua, peje: “Hakuetéta”; ha oiko upéicha. Peẽ tekovai hag̃ua pejekuaáva, peikuaa hag̃ua mba’éichapa pehechakuaa yvága ha yvy rova; ¿mba’ére piko ndapehechakuaái ko ára? Lucas 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Pe marandu oguerúva pe mensahéro Jerusalén-pe oguereko Alpha ha Omega firma, pe ñepyrũ ha pahápe ojekuaa hag̃ua Islam mbohapyha Aipo térã Ayvu vai guasu pegua, ha ku “kuarahyresẽ” ñe’ẽ rupive peteĩ jave avei ojekuaa Islam marandu sella hag̃ua guáva ramo. Pe “mokõiha ñe’ẽ” “kuarahyreike” guive ohechauka pe ama pyhareve paha, ha’éva pe ama pahaite, ha opa proféta oñe’ẽ hína umi ára paháre rehe. Pe marandu “kuarahyreike” guigua ha’e peteĩ símbolo pe ama pyhareve paha marandu rehegua, ha upéva omoheñói mokõi atýpe oñemomba’eguasúva. Peteĩ aty ndaikatúi ohechakuaa pe ama pyhareve paha marandu, pórke ha’ekuéra “ndoikuaaporãi ko ára.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Pe mensahéro marandu oúva pe ñe’ẽ “irundy yvytu” rehegua, ha upéva mokõivéva hína pe marandu sellamiento rehegua ha avei pe marandu kavaju pochy Islam rehegua, ojehechaukaháicha mbohapyha Aipo ramo. Pe oúva ambue mba’e oĩ Jerusalén ha pe témplo rovái, upéicha rupi ojekuaauka marandu opaite proféta kuéra rehegua, ha upéva ohechauka peteĩ aty tapicha rehegua ojehejáva ykére; ha’ekuéra niko omopyenda ijerovia pysyrõ rehegua, ndaha’éi Cristo rehe, síno pe témplo rehe ha iñemoñare ramo Tupã retã ojeporavova’ekue rehe. Ha’ekuéra hína umi, tembiasakue marangatu pukukue javeve, ojehechaukáva oporomoherakuãvo: “Ñande niko Ñandejára témplo, Ñandejára témplo.” Pe marandu Jerusalén ha pe témplo rovái hína pe marandu Laodiceagua.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Ndotekotevẽi mba’érepa pe iglesia ndoikovejeyi Espíritu Santo pu’akapýpe. Kuimba’e ha kuña ohejarei pe tembiapoukapy Cristo ome’ẽ va’ekue. Pochy ha mba’erechaha ogueraha jepe ñeguahẽ. Pe ánga-róga tupao henyhẽ tekoañágui. Ndaipóri tenda Cristo-pe g̃uarã. Yvypóra okuéra osegi hapekuéra vaíre ha ivaívape. Ndojapysakamo’ãi pe Salvador ñe’ẽre. Oñangareko ijehegui voi, omboykévo ñemoñe’ẽ ha ñe’ẽmondo, pe candelabro oñemongu’e pe tenda oĩhágui peve, ha pe discernimiento espiritual oñembotavy yvypóra remiandu rupive. Jepe ikangy hikuái servicio-pe, oñemboheko hekojoja hag̃ua ijehe, he’ívo: ‘Pe Ñandejára Róga, pe Ñandejára Róga niko ore hína.’ Omoĩ ykére Tupã léi, oiko hag̃ua tesape iñakãguapýgui voi osẽva rapykuéri.” Review and Herald, 8 de abril de 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Upéi pe mensahéro omopu’ãve heñe’ẽ iñe’ẽmondópe marandu ñemongyhyjére novioméma ha noviakuéra rehe, peteĩ techaukaháramo pe tapereko “línea ári línea”, pórke pe línea profétika ára pahapeguápe oikóta peteĩchaite pe línea profétika oikóva’ekue Noé ára-pe, upe jave ha’ekuéra omenda ha omomenda ajaite, pe dilúvio ñehundigua hi’aguĩmbaitéma va’ekue ojaho’i hag̃ua hembipota ha hembiapo yvyrigua.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
“La Biblia he’i umi ára pahápe kuimba’e kuéra ojehupytýta ko yvy arigua rembipotápe, vy’ápe ha viru ñeñembyatýpe. Oikóta hikuái ndohecháiva mba’e añetegua opa’ỹva. Cristo he’i: ‘Ha Noé ára guáicha, upéicha avei oikóta Yvypóra Ra’y ou jave. Y ogueru mboyve umi árape, ho’u ha ho’u, hoy’u, omenda ha ome’ẽ imembykuñanguérape omenda haguã, pe ára peve Noé oike hague pe árkape, ha ndoikuaái mba’eve pe y ou peve ha ogueraha hag̃ua chupekuéra opavave; upéicha avei oikóta Yvypóra Ra’y ou jave.’ Mateo 24:37–39.”
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
Upéicha avei ko árape. Kuimbaʼekuéra oho pyaʼe hína viru jehupyty rekávo ha ijeheguinte oñemyanyhẽ hag̃ua, ku Tupã ndaiporirõguáicha, yvága ndaiporirõguáicha, ha ndaiporirõguáicha mba’eve ko tekove rire. Noé árape pe ñemomarandu y ojahoʼígui oñemondo hag̃ua omondýi hag̃ua umi kuimbaʼekuérape iñañágui ha ohenói hag̃ua chupekuéra ñembyasyhápe. Upéicha avei, pe marandu Cristo ou pyaʼe hag̃uáicha rehegua oñemeʼẽ oñemombáy hag̃ua umi kuimbaʼekuérape ani hag̃ua ojepyʼapyeterei umi mbaʼe yvy ariguáre. Ojejapo hag̃ua omombáy chupekuéra oikuaa hag̃ua umi añetegua opaʼỹvape, ikatu hag̃uáicha oñatende Ñandejára mesa pe invitación rehe.
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“Pe marandu porã ñeinvita oñeme’ẽva’erã opavave yvy ape ári—‘opa tetãme, ha opavave yvypóra ñemoñareme, ha ñe’ẽme, ha tavayguápe.’ Apocalipsis 14:6. Pe marandu paháva ñe’ẽmondýi ha poriahuverekogua rehegua ohesapeva’erã opa yvy ape ári imimbipa reheve. Oguahẽva’erã opaichagua tapichápe, imboriahúva ha iplátavape, yvateguápe ha iguývape. ‘Pesẽ tape guasúre ha korapýi jerére,’ he’i Cristo, ‘ha pejopy toikévo, che róga henyhẽ hag̃uáicha.’” Cristo Ñeʼẽmondo Mboʼeharã, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Pe ñe’ẽmondo paha oĩ jehechaukapyrãramo pe jehaipyre mboyveguápe. Pe marandu ojehechaukáva peteĩ ñe’ẽramo “opa tavayguáre” contra, ha’e pe evanhélio opa ára guarã, omombe’úva tekotevẽha oñembohovái pe evanhélio remikotevẽnguéra ikatu hag̃uáicha peteĩ tapicha oñesalva. Pe peteĩha remikotevẽ pe evanhélio opa ára guarã rehegua ha’e ñakyhyje Tupãgui, ha upe kyhyje oñemopyenda añetegua rehe: ñande angaipa kuéra voi omoĩ hague Kurusu ári Cristo, pe Tupã oikovéva Ra’y.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Opaite mba’e ojehechaukáva pe marandu rehegua Jerusalénpe umi siete áño imba’apohápe orrepresenta pe evangelio opa’ỹva, ha upéva hína pe evangelio peteĩchaiteva’ekue ojehechaukava’ekue umi siete áño Cristo omboaje jave pe pacto heta tapichápe ára 27 guive ára 34 peve. Upéicha avei, kóva hína pe evangelio opa’ỹva oñemomarandúva umi mokõi período paha ára pahápe, ha ha’e peteĩ marandu ojehecharamóva pe ama pahaguápe, ha’évo pe marandu Islam rehegua pe mbohapyha Aipo rehegua. Kóva ohechauka pe sellado umi cien cuarenta y cuatro mil rehegua, pe trigo ha cizaña ñemboja’o, pe condición Laodiceagua umi cizaña rehegua, ha pe profecía jeporu mbohapy jevy peteĩ símbolo ramo pe metodología ama pahaguápe rehegua, ha upéva ha’e “línea ári línea.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Pe marandu siete ary rehegua upe tembiasakuepe oñemoĩ profétikamente umi “ára ñembojovake” ryepýpe, ha upéva oĩkuri Cristo marandu ha hembiapo ñe’ẽpy guive; ha imarandu ha hembiapo ojerejey vaʼerã ára pahápe umi cien cuarenta y cuatro mil rupive. Upéi haʼekuéra ohechakuaáta imarandu pe contexto proféticope umi “ára Tupã ñembojovake rehegua” ryepýpe. Oĩ mokõi tipo bíblico Tupã “ñembojovake” rehegua oñerrepresentáva Iñeʼẽme: iñembojovake ipuéblo ári, ha avei iñembojovake hovaigua kuéra ári.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
Pe “siete jey”, Levítico mokõipa ñe’ẽme’ẽ porundy, ohechauka Tupã ñembyasy ha ipochy iñemoĩ vaiha rehegua Hese opuʼãvaekue, ha upe ñembyasy oike ipype pe tenda marangatu ha pe aty jejopy ha jehapejoja añeteguáva ha espiritualva. Pe tenda marangatu ha pe aty jejopy rehegua símbolo ryepýpe avei ojehechauka Tupã ñembyasy Iñenemigokuéra rehegua. Umi ára pahápe, Tupã ñembyasy Ipuéblore rehegua ojehechauka Laodicea-pegua Adventismo oñemosẽ hag̃uáicha ijuruégui pe léi domingo og̃uahẽmbotávape. Upe tape rechaukahápe avei oñepyrũ Tupã ñembyasy Babilonia Moderna rehegua.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Pe huikuaa rire umi oikovéva rehegua Laodicéape Adventismo rehegua, upéi ou pe huikuaa apo rehegua Tiro kuña rekovéva ári ha pe mymbaguasu ha’e ojepytasohápe ha hese oguapýva ha ogoverna hag̃ua, ha’e pe tembiasakue maranduhára ára pahapegua rehegua, upépe oñemboguata hag̃ua opa visión rembiapo. Opa visión ojeporuva’erã ko’ã mokõi ára maranduhára rehe, pe ama paha rape apo rehegua ha’égui pe maranduhára rape peteĩ ári ambue maranduhára rape. Ko’ã mokõi tembiasakue ñepyrũme Jesús ohechauka peteĩ “techaukaha” ohechaukáva umi upérõ oikovéva oĩha ko yvy rembiasakue generación paha-pe.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Pe peteĩha ára mboja’o oñepyrũ vaekue oñemoĩrõ guare pe ñesella umi cien cuarenta y cuatro mil ári, septiembre 11 ary 2001-pe. Upe waymark ryepýpe oñemoĩ vaekue pe “señal” Cristo heʼi vaekue Lucas veintiuno-pe.
We will continue this study in the next article.
Rojapóta ñambojoapyta ko ñehesa’ỹijo ambue artículo-pe.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“Ko’ág̃a, che ryvy kuéra, Tupã oipota ñande jajagarra ñane renda pe kuimba’e oguerahávandi pe linterna; ñande jaipota jajagarra ñane renda pe tesape oĩhápe, ha pe Tupã ome’ẽ haguépe pe trompéta peteĩ hyapu porãete. Ñande jaipota ñame’ẽ pe trompétape peteĩ hyapu porãete. Ñande niko ñaime va’ekue jepy’apy ha apañuãime, ha ñaime va’ekue py’a mokõime, ha umi iglésia oĩma omanóta hag̃uáicha. Péro ko’ág̃a ko’ápe jalee: ‘Ha ko’ã mba’e rire ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ tesapépe iglória rupi. Ha osapukái mbarete ñe’ẽ hatãme, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko anive hag̃ua ndemoniokuéra róga, opa espíritu ky’a renda guasu, ha opa guyra ky’a ha jeguarúva koty’ípe oñembotypa hag̃ua’ [Apocalipsis 18:1, 2].”
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Upéicharõ, mba'éicha piko jaikuaáta mba'eve pe marandu rehegua ndaipóriramo ñande pype mba'eveichagua katupyry jahechakuaa hag̃ua mba'eve pe yvága resape rehegua oguahẽ jave ñandéve? Ha pya'e hag̃uáicha avei ñamokõta pe ñembotavy iñypytũvéva oguahẽ jave ñandéve avave oúva ñanendive oñemoĩva rupi, ndaipóriramo ñandéve peteĩ michĩmi jepe techaukaha pe Tupã Espíritu ombou hague chupekuéra. Cristo he'i: ‘Che aju che Ru rérape, ha peẽ ndachejapyhýi mo'ãi’ [ehecha Juan 5:43]. Ko'ág̃a, upéva voi hína pe tembiapo ojejapóva ko'ápe Minneapolis aty guive. Tupã ombougui peteĩ marandu héra rérape ndoguerohoryi rupi pene remiandu rehe, upévare [peẽ pemohu'ã] ndaikatúiha upéva ha'e peteĩ marandu oúva Tupãgui.” Sermons and Talks, volúmen 1, 142.