The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
Umi cien irundy ha irundy y cuatro mil ojehechauka umi oñemopotĩva pe Pykue Joaju Reruguáre; ha pe aty tuicháva ojehechauka umi ao morotĩ mártir rehegua rupive. Pe peteĩha umi mokõi aravo marangatu paha ára rehegua omombe’u pe tembiapo pe maranduhára ombosako’íva tape pe Pykue Joaju Reruguápe g̃uarã, ha pe mokõiha aravo ohechauka Elías rembiapo. Pe peteĩha aravo ohechauka pe huísio investigativo umi oikovéva Adventismo Laodicéape rehegua, ha pe mokõiha aravo ohechauka pe huísio ejecutivo Roma moderna rehegua.
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
Pe “techaukaha” jaheja hag̃ua táva guasúgui umi ára pahápe ojejapo vai Laodicea Adventismope. Hermana White ñanemomarandu Jerusalén ñehundikue ary 66 guive 70 d.C. peve ome’ẽha peteĩ ta’anga jehechaukarãva pe techaukaha ñe’ẽmondo rehegua Tupã retãyguápe g̃uarã umi ára pahápe.
“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.
“Pe ára oĩmombyry’eterei’ỹma, umi temimbo’e ypykueicha, ñañembojepytasóta jahupyty hag̃ua peteĩ tenda ñemo’ãrã marã’ỹ ha año hag̃ua. Jerusalén jejoko romano ñorairõhára ehérsito rupive ha’e haguéicha pe techaukaha ñesẽ hag̃ua umi kristiáno Judea-peguape, upéicha avei ñane retã oguerekóramo pokatu pe léi omoañetéva pápapegua sábado, upéva ha’éta oréve guarã peteĩ ñe’ẽmondo ñañangareko hag̃ua. Upérõma oikóta ára jaheja hag̃ua umi táva guasu, ñañembosako’i hag̃uáicha jaheja hag̃ua avei umi michĩvéva, ha jahávo ñaikove hag̃ua ógape mombyry, tenda ñemiguápe yvytýre apytépe.” Testimonies, volúmen 5, 464.
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
Jerusalén ñembyaty, ha’éva pe techaukaha okañy hag̃ua, ha’e vaekue pe ñembyaty peteĩha oguerúva Cestio. Upévare Cestio ohechauka vaekue peteĩ ñeha’ã vai sapy’ami oñemboguejýva, pe ñembyaty omoĩ rire, upéi ojeipe’a jepe oikuaa’ỹ hag̃uáicha mba’érepa ojapo upéicha, ha tembiasakuaahára kuéra araka’eve ndaikatúi vaekue ombohesakã iñarandu térã hembipota upévare.
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
«Umi Romaygua, Cestio poguýpe, omongora rire táva, oheja mba’evete oha’arõ’ỹre pe jejoko, opa mba’e ojehecha ramo jepe porãitereiha peteĩ ñorairõ pya’e hag̃ua.» The Great Controversy, 31.
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
1880 ha 1890 ary pukukue jave, senador Henry W. Blair, New Hampshire-gua, omoinge Congreso-pe heta proyecto de ley omoĩ hag̃uáicha arateĩ Tetãygua Pytu’u Ára ramo. Ko’ã proyecto de ley ojekuaa jepi va’ekue “Blair Sunday Bills” ramo. Senador Blair peteĩ pytyvõhára mbarete va’ekue domingo ñemboguata rehe pytu’u ára ha jerovia rehegua ñembo’e guasu ára ramo. Ha’e oguerovia peteĩ pytu’u ára peteĩchapa oguerekotaha mba’eporã teko porã ha tekove aty rehegua rehe sociedad americana-pe. Jepe umi hembiapo ohupyty va’ekue sapy’ami pytyvõ, ko’ýte atykuéra religioso-gui, avei ombohovái hikuái ñe’ẽrai, pype oĩva iglesia ha Estado ñemboja’o rehegua py’apy.
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
Kóva ha’e vaekue pe ñeha’ã peteĩha omoinge hag̃ua léi domingo rehegua yvy mymba rembiasápe, upe ojehepyme’ẽmava oñe’ẽtaha mbói guasúicha, ipahápe omoañetévo peteĩ léi domingo rehegua. Ko’ãva voi ha’e vaekue umi proyecto de ley Blair rehegua, umi A. T. Jones—peteĩva umi mensajéro Kuatia Aty Guasu 1888 guápe—oho hag̃ua Congreso róga guasúpe ha iñe’ẽ porã ha hatãme oñemoĩ hag̃ua hese. Mbovymi ñeha’ã rire, senador Blair operde pe mbarete omosẽ hag̃ua tenonderãme hembiaporã peteĩ Arapokõindy Tetãygua Py’aguapyha rehegua. Upe tembiasakue ndive oñembojoaju hag̃uáicha directamente, ha umi mba’e he’iséva peteĩ Arapokõindy Tetãygua Py’aguapyha (Domingo), ikatu ojehecha jey pe rembiasakue oñe’ẽva pe ñemoñe’ẽ Ellen White ome’ẽ vaekue rehe.
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “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.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
Pe ojuhúva ijehegua araka’eve oñeñe’ẽva’ekue léi domingo rehegua rehe, ijetu’úva ha heta hendáicha oñentende vai Adventismo Laodicense-pe. Pe contexto oikotevẽha ñasẽ hag̃ua tavaguasúgui rehegua, upe jehasañe’ẽ oñemombe’úva ko’ág̃aite-pe, ha’e ohai va’ekue: “upérõma oúta ára jasẽ hag̃ua tavaguasúgui, ñambosako’ívo ñasẽ hag̃uáicha avei tavami michĩvévagui, jaiko hag̃ua óga mombyry ha oñemomombyrývape, yvytýre.” Ha’e jey jey ombo’e va’ekue Tupã tavayguakuéra oikova’erãha ñúme; upéicharõ jepe, he’ẽ mbo’epykuéra ñúme jeikove rehegua 1888 mboyve omoĩ hembipota tavaguasúgui ñasẽ hag̃uáicha upe contexto-pe, ko’ẽrõite Tupã tavayguakuéra oikotevẽtaha osẽ tavaguasúgui. 1888 rire, hembikuatiañe’ẽ ñemoarandu rehegua ñúme jeikove rehe, araka’eve ndohejáiri pe consejo jaĩma va’erã tavaguasúgui okápe.
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
Umi proyecto Tetãygua Arapytu’u Ára rehegua Blairgua ojekuaava’ekue tembiasápe ha’eva’ekue pe “techaukaha” osẽ hag̃ua táva guasu kuéragui; ha jepe umi proyecto Blairgua operde pe py’aguasu ha mbarete tekotevẽva omboguata hag̃ua upe tembiapo, ha ojeity jey tembiasakue pytũmbyme, pe “techaukaha” okañy hag̃ua oñeme’ẽma va’ekue. Oñeme’ẽva’ekue upe techaukaha pe marca histórica pe ñemongora peteĩha-pe, oguerúva’ekue Cestio. Pe léi domingo pya’e oútava oñerrepresenta Tito ñemongórape; ha oĩramo gueteri Adventista Laodiceagua kuéra táva guasúpe upe ñemongora oguahẽ vove, omanóta umi heko vaíndi ndive.
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
Oĩ mokõi ára profétika umi ára pahápe. Oñemboja’o hikuái pe léi domingo pya’e oútavare rupive. Peteĩha pehẽngue ha’e pe huísio investigativo umi oikovéva rehegua Adventismo Laodiceaguápe, ha mokõiha pehẽngue ha’e pe huísio ejecutivo umi kuña rekove vai Romaguápe rehegua. Ko’ã mokõi pehẽngue ojehechauka jey jey, péina hína ko’ã mokõi pehẽnguépente oñekumpli pe parábola umi diez virgen rehegua letra porãiteháicha, oiko haguéicha pe tembiasakue Millerita-pe. Pe are oñeha’arõva pe parábola-pe ha’e pe are oñeha’arõva Habacuc kapítulo mokõihápe; upévare umi mokõi pehẽngue jahesakãmíva oñehechauka avei Habacuc kapítulo mokõi rupive. Pe parábola umi diez virgen rehegua, ha Habacuc kapítulo mokõi, oñekumpli letra porãiteháicha pe tembiasakue Millerita-pe; ha upe jave oñekumpli avei Ezequiel kapítulo doce, versíkulo veintiuno guive veintiocho peve.
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
Umi poapy ocho versíkulo paha Ezequiel capítulo doce-gui ohechauka peteĩ ára pe “efécto opavave visión rehegua” oñekumplitaha, peteĩ ára Tupã “ndoñembotapykuevéimo’ãi” hag̃ua Ivisiónkuérape. Mokõi período histórico oñeñe’ẽ jey jeyva ha ohechaukáva pe juicio investigativo umi oikovéva rehegua Adventismo Laodiceagua ryepýpe, ha pe juicio ejecutivo pe Tiro kuña rekovai rehegua, ha’e pe período profético opavave visión Bíbliahápe oĩva og̃uahẽhápe ikumplimiento perfecto ha pahaite. Upe períodope umi cien cuarenta y cuatro mil oñemopyenda, ha ha’ekuéra orepresenta pe aty nomanóiva ha oikóva Cristo ou jeý peve. Lucas capítulo veintiuno-pe Cristo ohechauka peteĩ “señal” ohechaukáva araka’épa og̃uahẽma upe generación.
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
Mokõi tembiasakue, ojehechaukáva pe “techaukaha” rupive ojeheja hag̃ua ñani, Cristo omoĩhaguéicha tenonde gotyo pe mba’e ñembyaírõ omopererĩva ndive, ohechauka mokõi ára pehẽngue; ha iñepyrũ ha ipaha oguereko peteĩ “techaukaha” pe iñepyrũme ha “techaukahakuéra” ipahápe. Pe “techaukaha” Cristo ohechakuaaukáva ramo ohechaukáva pe ñemoñare paha oikótava ha’e ou pe arai kuérape ári peve, ha’e pe ñe’ẽmbyrã ñande rehegua ko’ág̃a jahína pe ñemoñare paha yvy rembiasakuepegua.
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
Lucas kapítulo mokõipa peteĩ-pe, Jesús omombeʼu pe tembiasakue oñepyrũva umi mbohapy áño ha mbyte jave oñembohasa ha oñehundi hag̃ua Jerusalén tee ary 66 guive ary 70 peve, ha oguahẽva pe pahaite pe mbohapy áño ha mbyte ojejopy hag̃ua Jerusalén espiritual, oñepyrũva 538-pe ha opa vaʼekue 1798-pe.
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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
Ha pende pehechávo Jerusalén oñemongora hag̃ua ehérsito-kuéra reheve, upéicharõ peikuaa hag̃ua hi’aguĩmaha iñembyai. Upérõ umi oĩva Judea-pe toñani yvytykuérape; ha umi oĩva ipytépe tosẽ okávo; ha umi oĩva ñu rupi ani toike pype. Ko’ãva niko ha’e ára jejopyrã, opa mba’e ojehaíva oñekumpli hag̃ua. Ha toikotevẽ asy umi hyeguasúva ha umi omokambu hag̃ua, umi ára-pe! Yvy rehe oĩta niko jehasa asy tuicha, ha pochy ko tetãygua ári. Ha ho’áta kuéra kyse puku hãime, ha ojegueraháta prisionérramo opa tetãme; ha Jerusalén ojevyvyita hag̃ua gentíl-kuéra rehe, peve oñekumpli umi ára gentíl-kuéra rehegua. Lucas 21:20–24.
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
Umi “tiémpo” umi Gentil-kuéra opyrũ hag̃ua Jerusalén rehe oĩ hetápe, pórke upéva orrepresenta pe opyrũ literal Jerusalén rehe, opa vaʼekue áño 70-pe, ha pe opyrũ Jerusalén espiritual rehe, opa vaʼekue 1798-pe. Umi Gentil-kuéra orrepresenta mokõivéva paganisyo ha papalísmo, ha umi mokõi mbarete haʼe pe visión ñeʼẽmbyrã pe porandu ryepýpe Daniel kapítulo ocho-pe, heʼíva: “Mboy arakaʼe peve”.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Upéi ahendu peteĩ marangatu oñeʼẽha, ha ambue marangatu heʼi upe marangatu oñeʼẽvape: Arakaʼe pevepa pe visión rehegua pe sacrificio ára ha ára guare, ha pe ñembyai oheja hag̃uáicha opyta nandi, oñemeʼẽ hag̃ua mokõivéva pe santuario ha pe ehérsito oñembohapy hag̃ua yvýpe? Daniel 8:13.
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
Umi “gentil-kuéra ára” oĩva Lucas capítulo veintiúnape, oñe’ẽ umi mokõi su cincuenta ary ha veinte rehe, ha’éva Tupã ñembopochy Israel retã yvate gotyo rehe, oñepyrũva’ekue ary 723 a.C.-pe ha opa ary 1798-pe. Ary 538 ohechauka araka’épa pe kuimba’e angaipa rehegua oñembo’y pe tenda marangatúpe ha he’i ha’eha Tupã, upéicha omboja’óvo pe ára pukukue mokõi período joja-pe, peteĩteĩva mil doscientos sesenta ary. Pe mokõiha período mil doscientos sesenta ary rehegua ha’e upe tembiasakue peteĩchagua ojehechaukáva opa hag̃uáicha Lucas capítulo veintiuno, versículo veinticuatro-pe, araka’e “gentil-kuéra ára” oñemyenyhẽ. Pe tembiasakue histórico Jesús ohechaukáva Hemimbo’ekuérape, versículo veinticuatro ogueru pe testimonio oñeme’ẽva’ekue temimbo’ekuérape pe “paha ára” peve ary 1798-pe. Upégui guive Jesús oñepyrũ ohechauka umi “señal-kuéra” ojoajúva pe movimiento Millerita rehe.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Ha oĩta señal kuarahýpe, jasýpe ha mbyjakuérape; ha yvy ári tetãnguéra ojepy’apyetereíta, oikuaa’ỹ hag̃uáicha mba’épa ojapóta; para ha iñapytu’ũ yvytu ndive osapukáita. Ha kuimba’ekuéra py’a kangypáta kyhyjégui ha oma’ẽgui umi mba’e oguahẽtavare yvy ári; yvágagui pokatukuéra niko oñemongu’étaha. Upéi ohecháta hikuái Yvypóra Ra’y ouha arai ári pu’aka ha mimbipa tuicháva reheve. Ha ko’ã mba’e oñepyrũ vove oiko, pema’ẽ yvate ha pemopu’ã pene akã; pende jejora hi’ag̃uíma rupi. Lucas 21:25–28.
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
Jesús he’i oĩtaha “señal-kuéra”, ha omombe’u umi señal-kuéraha kuarahýpe ha jasýpe, ha mbyjakuérape, tetãnguéra jejopy vai, yvágapegua mbaretekuéra oñemokangyha, ha upéi Yvypóra Ra’y ou peteĩ araípe. Opa koʼã “señal-kuéra” oñekumpli vaʼekue pe tembiasakue Millerita-pe.
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“Maranduhára ndaha’éi añoite he’íva mba’éichapa ha mba’erãpa oúta Cristo, ha katu ohechauka avei techaukaha kuimba’e ha kuñanguérape oikuaauka hag̃ua araka’épa hi’ag̃uíma. Jesús he’i vaekue: ‘Oĩta techaukaha kuarahýpe, jasy rehe ha mbyjakuérape.’ Lucas 21:25. ‘Kuarahy pytũmbýta, ha jasy ndome’ẽmo’ãi iresape, ha yvága mbyjakuéra ho’áta, ha umi pokatu yvágapegua oñemboryrýita. Upéi ohecháta hikuái Yvypóra Ra’y ouha arai kuérape tuicha pokatu ha mimbipa reheve.’ Marcos 13:24–26. Pe revelador péicha omombe’u peteĩha umi techaukaha oúta hag̃ua mboyve pe jeju mokõiha: ‘Oiko peteĩ yvyryrýi tuicha; ha kuarahy oñepytũmba ao hu’ũvaicha, ha jasy oiko tuguyicha.’ Apocalipsis 6:12.”
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
“Ko'ã techaukaha ojehecha va'ekue siglo XIX ñepyrũ mboyve. Oñemoañetévo ko profesía, ary 1755-pe oiko pe yvyryrýi vaietereíva araka'eve oñemboguata hag̃ua kuatiáre....”
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
“Mokõi pa ary rire ojehechauka pe ambue techaukaha oñemombeʼúva pe profesíape—kuarahy ha jasy pytũmbýva. Ha mbaʼépa omohechapyrãvéva ko mbaʼe: pe ára iñemyenyhẽrã oñeʼẽmavaʼekue hesegui hendaitépe. Pe Salvador oñemongeta jave Hemimboʼekuéra ndive Olivópe, omombeʼu rire pe ára puku ojehasa asýva tupao rehehápe,—umi 1260 ary jehasa asy papado poguýpe, upévare Haʼe oprometevaʼekue pe jehasa asy oñemombykytaha,—péicha omombeʼu umi mbaʼe oikótava Haʼe ou mboyve, ha omoĩ pe ára ojehecháta hag̃ua pe peteĩha koʼãvagui: ‘Umi árape, upe jehasa asy rire, kuarahy ipytũmbýta, ha jasy ndomeʼẽmoʼãi iresape.’ Marcos 13:24. Umi 1260 ára, térã ary, opa 1798-pe. Upéva mboyve peteĩ cuarto de siglo rupi, pe jehasa asy oñembopytapaite kuri. Upe jehasa asy rire, Cristo ñeʼẽ heʼiháicha, kuarahy pytũmbyvaʼerã kuri. Ára 19 jasypo 1780-pe, ko profesía oñemyenyhẽ....”
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
“Cristo omanda vaekuépe ohechamína hag̃ua umi techaukaha Ijeju hag̃ua rehegua ha ovyʼa hag̃ua ohechávo hikuái umi mbaʼe ohechaukáva hína ouha Ikarai Guasu. ‘Oñepyrũvo koʼã mbaʼe oiko,’ heʼi kuri, ‘peñakãrapuʼã ha pehupi pende akã; pende pysyrõ hiʼag̃uíma niko.’ Haʼe ohechauka vaekue Ijapykuehópe umi yvyramáta okakuaáva araroʼýpe, ha heʼi: ‘Okarupyrõma vove hikuái, peẽ voi pehecha ha peikuaa hag̃ua pendejehegui verano hiʼag̃uimaha. Péicha avei peẽ, pehechávo koʼã mbaʼe oikoha, peikuaa vaʼerã Ñandejára Rréino hiʼag̃uimaha.’ Lucas 21:28, 30, 31.” The Great Controversy, 304, 306–308.
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
Mbohapy jeporu umi mbohapy Roma rehe ohechauka porã haguã, Jerusalén oñembojy hag̃ua Roma pagana rupive ha upéi Roma papal rupive, pe santuario ha pe aty oñembojy hag̃ua Roma moderna rupive oñerrepresenta hague peteĩ ára pukukue rupive, taha’e mil mokõi saĩ poapy ára (Roma pagana), térã mil mokõi saĩ poapy ára marandu’ỹme guarã arykuéra (Roma papal). Pe mil mokõi saĩ poapy ára simbólico (irundy pa mokõi jasy) ohechaukáva pe ára pukukue Roma moderna omuña hag̃ua Tupã retãygua jeroviapývape, peteĩteĩva umi ára pukukue oguerekóta peteĩ “techaukaha” añoite ohechaukáva pe ára okañy hag̃ua umi jeroviapýva upe ára pukukuepegua. Peteĩteĩ umi mbohapy ára pukukue opa peteĩ jehechauka rehe heta “techaukaha” reheve, ndaha’éi peteĩ “techaukaha” añoite, oiko haguéicha pe ñepyrũmbyme upe ára pukukue.
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
“Pyhare mbyteiete Tupã ohechauka ipu’aka Ipuéblope ñemosãso hag̃ua. Kuarahy ojehechauka, ohesapévo imbarete reheve. Techaukaha ha mba’e hechapyrãva oúvo pya’e joapykuéri. Aña kuéra oma’ẽ kyhyje ha ñemondýipe upe ojehúva rehe, ha umi hekojojáva ohecha ñembyasy marangatu joyke’y ndive umi techaukaha ohechaukáva iñemosãso. Opa mba’e tekohápe guare ha’ete osẽva haperãgui. Ysyrykuéra ndohykuavéi. Arai pytũ, pohýi va’ekue, opu’ã ha oñembota ojupe. Umi yvága pochy mbytépe oĩ peteĩ pa’ũ hesakãva, ijojaha’ỹva mimbipa reheve, upégui ou Tupã ñe’ẽ y heta ryapuicha he’íva: ‘Ojejapóma.’ Apocalipsis 16:17.” The Great Controversy, 636.
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
Pe pehẽngue oĩva juicio ejecutivo kuña rekovai Romagua ári oñepyrũ pe estandarte oñemopu’ãvo ohechauka hag̃ua Tupã ambue ovecha aty, oĩ gueteríva Babilóniape, oheja va’erãha upépe ha okañy. Upéva pe pehẽngue opa “techaukaha ha mba’e hechapyrãva” reheve. Upéva pe pehẽngue oñepyrũ pe “mokõiha ñe’ẽ” Apocalipsis kapítulo dieciocho-pe, ha opa Tupã ñe’ẽ reheve. Añetehápe, pe peteĩha ha pe mokõiha ñe’ẽ Apocalipsis kapítulo dieciocho-pe ha’e Cristo ñe’ẽ. Pe peteĩha ñe’ẽ ohechauka pe juicio investigativo oñepyrũha tupaó Adventista Laodiceagua oikovéva rehe, ha pe mokõiha ñe’ẽ ohechauka upe pehẽngue paha, ha avei omoñepyrũ pe juicio ejecutivo kuña rekovai Romagua ári.
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
Tembiasakue riregua historia oñemotenonde pe semánare Cristo omombaretévo pe ñe’ẽme’ẽ, ha pe arapokõindy léi oúva pya’e oñeta’ãngahai pe mbytegua techaukaháramo, ojoguaháicha pe kurusu rehe. Mokõivéva historia oguereko Alpha ha Omega peteĩchagua techaukaha, pe ñepyrũ ha pe paha mokõivéva historiápe ojehechauka rupi Tupã ñe’ẽ rupive. Avei ha’ekuéra orrepresenta pe añetegua, pe mbytegua techaukaha ha’égui pe arapokõindy léi pu’aka’ẽ, ha pe ñe’ẽ hebreo “añetegua” ojejapo va’ekue pe peteĩha, paapyha ha pahagua tai kuéra alfabeto hebreo-gui. Pe ñe’ẽ peteĩha Apocalipsis kapítulo dieciocho-pe ha’e Cristo ñe’ẽ, pe paha ñe’ẽ ha’e Tupã ñe’ẽ, ha pe mbyte pegua ñe’ẽ, avei ha’évo Tupã ñe’ẽ, upépe avei ojehechauka pe pu’aka’ẽ pe paapyha tai rehegua, ojehechaukaháicha pe yvy mymba “ñe’ẽ” ramóguáicha peteĩ dragón, ojehechaukaháicha Apocalipsis kapítulo TRECE-pe.
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
Pe poyvi mbaʼéva ñande pyaʼe oútava pe léi domingo rehegua orrepresenta pe “señal” okañy hag̃ua Tupã remimbokuéra jeroviapy hag̃ua, ha upéicha avei ohechauka pe ñepyrũrã pe aravo profético rehegua, opa hag̃uáicha pe poyvi oñemopuʼã vove, orekovaʼerã avei peteĩ “señal”. Upéva “señal” hína pe Jesús ohechauka hag̃ua prueba ramo oguahẽma hague pe generación paha ko yvy ape ári. Lucas kapítulo mokõi pa peteĩ-pe umi temimboʼekuéra oporandu Cristo-pe mbaʼépa heʼise rakaʼe Haʼe heʼírõ guare pe templo oñehunditaha.
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
Ha oporandu chupe, heʼívo: Mboʼehára, ¿arakaʼépa oikóta koʼã mbaʼe? ha mbaʼe techaukápa oĩta koʼã mbaʼe oikótarõ? Lucas 21:7.
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
Upéi Jesús oñepyrũ omombeʼu pe tembiasakue ogueraháva ary 70 peve, upe jave pe témplo ha pe táva oñehundíta, ha osegi pe versíkulo veinticuatro peve, upépe Haʼe heʼi arakaʼe peve oñembotýta “umi tiempo” umi gentil-kuéra rehegua.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Haʼekuéra hoʼa hag̃ua kyse puku rembeʼýpe, ha ojereraha hag̃ua tembiguáiramo opa tetãnguéra rupi; ha Jerusalén ojevyvy hag̃ua umi tetã ambuegua reheve, peve umi tetã ambuegua ára oñekumpli peve. Lucas 21:24.
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
Pe idea ko versíkulo oñe’ẽha Jerusalén literal rehe oñemopyenda pe ñembotavy teológico católico hérava futurismo rehe, omoĩva pe simbólico literal ramo ha omoĩva umi profesía ñekumplimiento exclusívamente pe mundo pahaitepe. Pe ataque pe aplicación hekopete ko versíkulo rehe ha’e kuri peteĩ ataque tuicháva Satanás rehegua opavave pe Nuevo Testamento ñemoñe’ẽ pukukue javeve. Jerusalén literal ndaha’éi véima pe símbolo Jerusalén profética rehegua Cristo tiempope, upe jave pe profesía literal omoambue pe aplicación espiritual. Ko revelación ha’e kuri peteĩ enseñanza tuicháva omopyendáva apóstol Pablo. Pe ñembopyrũrã Jerusalén rehe ohechauka umi mil mokõi ciento sesenta ary pytũmbýpe papal rehegua, 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 óga tupãóga gui oĩva eheja hag̃ua, ha ani emedi; oñeme'ẽgui umi tetã ambuegua pópe; ha pe táva marangatu opyrũmbýta hikuái mokõi cuarenta ha mokõi jasy aja. Apocalipsis 11:2.
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
Jerusalén maranduhápe oñeprofetisáva ndahaʼevéi pe táva ojeiporavóva símbolo kurusúpe.
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“Mboypaite oĩpa oimo’ãva porãtaha opyrũ hag̃ua yma guaréva Jerusalén yvýre, ha ijereovia oñembaretetaha tuichaiterei oho hag̃uáicha umi tenda oikohaguépe pe Salvador rekove ha imano! Ha katu Jerusalén yma guaréva araka’eve ndohupytýi peteĩ tenda sagrádo hag̃ua ndaipotĩmbáiramo tata omopotĩva oguejýva yvágagui.” Review and Herald, 9 de junio de 1896.
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
Peteĩ jey Jesús ogueraha rire umi disípulope ára paha peve ary 1798-pe, versíkulo mokõipa irundy-pe, upéi omombeʼu Millerita ára, arakaʼete pe marandu angirũ peteĩha rehegua oike vaʼekue tembiasakue ryepýpe.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Ha oĩta vaʼerã techaukaha kuarahýpe, jasýpe ha mbyjakuérape; ha yvy ári tetãnguéra jehasa asy, jepyʼapy ndive; para ha ijy apuʼa okororõ; avakuéra korasõ kangýta kyhyjégui, ha ohaʼarõgui umi mbaʼe oútava yvy ári: yvágape oĩva puʼakakuéra niko oñemomýita. Upéi ohecháta hikuái Yvypóra Raʼýpe ou peteĩ araípe, puʼaka ha tuicha hag̃ua mimbipa reheve. Ha koʼã mbaʼe oñepyrũ vove oiko, pejesareko yvate ha pemopuʼã pende akãnguéra; pende pysyrõ niko hiʼag̃uíma. Lucas 21:25–28.
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
Umi techaukaha omoñepyrũ vaekue historia Millerita ojehupyty hekopete, oñemoĩ porãvo Tupã Ñe’ẽ pu’aka araka’eve ndojavyiva ndive.
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
“Umi techaukaha kuarahýpe, jasýpe ha mbyja-kuérape oñekumpli-ma.” Review and Herald, 22 de noviembre de 1906.
We will continue Luke chapter twenty-one in the next article.
Ñakontinuáta Lucas kapítulo veintiuno pe artículo oúvape.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“16 jasypakõi 1848-pe, Ñandejára ome’ẽ chéve peteĩ visión yvága pokatu ryryipágui. Ahecha Ñandejára he’írõ guare ‘yvága’, ome’ẽvo umi techaukaha ojehai va’ekue Mateo, Marcos ha Lucas-pe, ha’e he’iseha yvága; ha he’írõ guare ‘yvy’, he’iseha yvy. Umi yvága pokatu ha’e kuarahy, jasy ha mbyja. Umíva ogoverna yvágape. Umi yvy pokatu katu ha’e umi ogovernáva yvy ári. Umi yvága pokatu oñemboryrýita Tupã ñe’ẽ rupi. Upérõ kuarahy, jasy ha mbyjakuéra oñemongu’éta hendaguikuéragui. Ndopamo’ãi, ha katu oñemboryrýita Tupã ñe’ẽ rupi.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Arai pytũ, pohýi, ojupi ha oñorairõ ojuehe. Pe ára ojepe’a ha oñemomombyry jey; upéi ikatu kuri ñama’ẽ yvate pe pa’ũ ojeheja hag̃uáicha Oriónpe rupi, upégui ouva’ekue Tupã ñe’ẽ. Táva Marangatu oguejyta upe pa’ũ rupi ojeheja hag̃uáicha. Ahecha yvy pokatu ko’ágã oñembokachĩha, ha umi mba’e oikóva ouha hekoitépe. Ñorairõ, ha ñorairõ rehegua ñe’ẽnguéra, kyse puku, ñembyahýi, ha mba’asy vai, umíva raẽvete ombokachĩ yvy pokatu; upéi Tupã ñe’ẽ ombokachĩta kuarahy, jasy ha mbyja-kuéra, ha avei ko yvy. Ahecha Europa-pe pe pokatu-kuéra ñembokachĩ ndaha’éi, oĩháicha ombo’éva algunos, yvága pokatu-kuéra ñembokachĩ, síno ha’e umi tetãnguéra ipochyva ñembokachĩ.” Early Writings, 41.