The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Koʼẽva oñeñandu hag̃ua kuarahy, jasy ha mbyjakuéra rehegua techaukaha kuéra ñemohuʼã, ojehechauka porãma historiadorkuéra rupive, Adventismo pionerokuéra rupive ha Hermana White jehaipykuéra rupive. Oĩ techaukaha Jesús oñeʼẽva rehegua ndahaʼéiva oporojekuaave hag̃uáicha ambuéicha. Saʼi ohechakuaa “tetãnguéra jejopy vai” oúva “yvy ape ári” oguereko hague peteĩ ñemohuʼã específico. Ndoikuaaporãi mbaʼépa heʼise pe símbolo “yvágagui pokatu kuéra” oñemyakãhatãva, ojoavy hag̃ua pe yvy arigua pokatu kuéra ñemyakãhatãgui. Ha saʼi Adventista Laodicéagua oikũmby pe “ou” rehegua, “Yvypóra Raʼy oúva peteĩ araípe,” oñemohuʼã hague historia Milleríta-pe.

“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘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.’

“Cristo ou jejuvy hag̃ua ára ha aravo ndajehechaukapái. Pe Salvador he’i hemimbo’ekuérape ha’e voi ndaikatuiha oikuaauka aravo oguahẽjeývo hag̃ua. Ha katu omombe’u oĩtaha mba’e oikótava ikatuhápe ha’ekuéra oikuaa hi’aguĩha ijuvy. ‘Oĩta techaukaha’, he’i, ‘kuarahýpe, jasy ha mbyjakuérape.’ ‘Kuarahy pytũmbýta, jasy ndaijatamo’ãi, ha yvágagui ho’áta mbyjakuéra.’ Yvy ári, he’i, oĩta ‘tetãnguéra jejopyrã, py’arãndy reheve; para ha y rembe’y osapukáita; ha umi kuimba’e py’a kangýta kyhyjégui, ha oha’arõgui umi mba’e oútava yvy ári.’”

“‘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.’

“‘Ha ohecháta Yvypóra Ra'y oujúvo yvága arai ári pokatu guasu ha mimbipa tuicha reheve. Ha ha'e omondóta hemimboukuéra peteĩ turu tyapu guasu reheve, ha ha'ekuéra ombyatýta hemimbiporavopyrépe irundy yvytu guive, peteĩ yvága paha guive ambue peve.’”

“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

“Ojekuaa kuarahýpe, jasýpe ha mbyjakuérape oñekumplíma. Upe guive yvyryrýi, ama guasu, y rembe’ýi tuicháva, mba’asy oporojukáva ha ñembyahýi hetave ohóvo. Umi mba’evaiete ñehundipa ivaivéva, tata ha ysyry guasu rupive, ojoapy pya’e porãme peteĩ rire ambue. Umi mba’evaiete vaiete oikóva arapokõindy guive arapokõindy peve ñe’ẽ hatãme ñañe’ẽmi ñandéve ñane’ẽme’ẽ hag̃ua, he’ívo ipaha hi’aguĩmaha, ha peteĩ mba’e tuicha ha añetehápe ombojojaha’ỹva pya’eterei tekotevẽhápe oikotaha.”

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

“Pe tiémpo de grásia ndopytamo’ãi heta arevéma. Ko’ág̃a Tupã oipe’a hína ipo ojoko va’ekue yvy ári. Are guive ha’e oñe’ẽ kuri kuimba’e ha kuñanguérape Ipy’aguasu Marangatu rupive; ha’ekuéra katu nohenduséi pe ñehenói. Ko’ág̃a ha’e oñe’ẽ ipuévlope, ha ko yvy ape ári, ijueheguigua jehukýpe. Ko’ã juísio ára ha’e peteĩ ára poriahuvereko rehegua umi ndorekóivape gueteri pa’ũ oikuaa hag̃ua mba’épa añetegua. Ñandejára oma’ẽta hesakuã porã reheve hese kuéra. Ipy’a poriahuverekóva oñemomýi; ipo gueteri ojepyso osalva hag̃ua. Hetaiterei oñemoingéta pe aty tekove hag̃uáme umi ko’ã ára paha peve ohendútava añetegua peteĩha jey.” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Pe istória Millerita oñembojeykuéra pe letraite peve umi ára pahápe. Umi “señales” ohechaukáva’ekue pe ñeguahẽ ha pe tembiasakue pe ánhel peteĩha rehegua, ohechauka hag̃ua “señales” omarkáva pe ñeguahẽ ha pe tembiasakue pe ánhel mbohapyha rehegua. Opavave umi movimiento marangatu reformador-kuéra ojoja joajúvo pe movimiento pe ánhel mbohapyha rehegua umi ára pahápe.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Yvy ape ári Tupã rembiapo ohechauka, ára guive ára peve, peteĩ joja oporomondýiva opaite reforma guasu térã movimiento religioso-pe. Tupã mba’éichapa omba’apo yvyporakuéra ndive, umi principio opyta tapia peteĩcha. Umi movimiento iñimportánteva ko’ág̃a rehegua oguereko ijojaha umi yma guaréndi, ha pe iglesia rembiasakue umi ára yma guarépe oguereko mbo’epy tuichaite mba’éva ñane tiempo-rã.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Pe tembiasakue ojehechaukáva pe ángel mbarete Apocalipsis dieciocho-pe, ha’e pe mbohapyha ángel, ha pe tembiasakue ojehechaukáva pe mbohapyha ángel rehegua oguata joja pe peteĩha ha mokõiha ángel rembiasakuére historia Millerita-pe.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Ñandejára ome’ẽkuri Apocalipsis 14 marandu kuérape hendaguã marandu ñemombeʼupy rapepe, ha hembiapo ndojekoirivaʼerã ko yvy rembiasakue oñemboty peve. Peteĩha ha mokõiha ánhel marandu gueteri hína añetegua ko ára guarã, ha osẽvaʼerã ojoajúvo ko upe ouva ndive. Mbohapyha ánhel omomarandu iñeʼẽ hatãme. ‘Koʼã mbaʼe rire,’ heʼi Juan, ‘ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu, ha yvy oñesape hag̃ua hendy hag̃ua iglória reheve.’ Ko tesape mbaretepe, mbohapyve marandu tesape oñembojoaju.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Pe ánga peteĩha ha mokõiha rembiapo, ojoajúva ánga mbohapyha rembiapóre, ojehechauka avei umi pa virhén ñemoha’ãngápe.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Py’ỹi oñemombe’u chéve umi pa’ũ tenondegua rehegua, umi pa virhen rehegua, po apytégui arandu ha po tavýva. Ko pa’ũmby oñekumpli va’ekue ha oñekumplíta peve he’iháichaite, oguerekógui peteĩ aplicación especial ko árape guarã, ha, pe marandu mbohapyha ánhel reheguáicha, oñekumpli va’ekue ha opytáta oñepresenta hag̃ua añetegua ko’ág̃agua ramo pe ára pahá peve.” Review and Herald, 19 de agosto de 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Pe tembiasakue ojehechaukáva Apocalipsis capítulo diezpe, pe lívro de Apocalipsispe, ojehechauka ramo umi siete truénoramo, ha umi siete trueno ohechauka umi mba’e oikova’ekue pe tembiasakue jave umi Milleritakuéragui, upéva ha’ékuri pe tembiasakue umi marandu peteĩha ha mokõiha ángel-kuéra rehegua. Umi siete trueno avei ohechauka “mba’e oikótava tenonderã” ojehúva umi ára pahápe, ha umíva oñemyenyhẽ peteĩchagua “ordenpe” ojehu haguéicha pe tembiasakue jave umi Milleritakuéragui.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

“Pe tesakã poravopyre oñeme’ẽ vaʼekue Juánpe ha ojehechauka vaʼekue umi siete truéno rupive, haʼe vaʼekue peteĩ ñemombeʼupaite umi mbaʼe oikótava pe peteĩha ha mokõiha ánhel marandu guýpe. …

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ko’ã siete truéno oñehenduka rire ijayvu, pe ñe’ẽmondo ou Juanpe Daniel-pe guarãicha pe lívro michĩ rehegua: ‘Emboty ha eñongatu umi mba’e he’i va’ekue umi siete truéno.’ Ko’ãva oñe’ẽ umi mba’e oikótavare tenonderã, ha upéva ojehechaukáta hekópe ha iñorden-pe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Opaite umi movimiento reformador ojoja ojuehe, ha oñembyatyva’erã “línea ári línea,” ohechauka hag̃ua pe movimiento reformatório paha umi cien cuarenta y cuatro mil rehegua. Pe parábola umi diez vírgenes rehegua ohechauka Tupã tavayguakuéra experiencia hyepypegua pe movimiento Millerita-pe ha pe movimiento umi cien cuarenta y cuatro mil rehegua.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Mateo 25-pe oĩva pa virheni rehegua ñe’ẽtekuaa avei ohechauka umi Adventista tavaygua rembiasakue.” The Great Controversy, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Mokõivéva ha marandu mokõive pe mileríta kuéra ha umi cien cuarenta y cuatro mil ojehechauka pe mbohapy ánhel Apocalipsis catorce-pe.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

«Che areko vaʼekue oportunida iporãitereíva ahupyty hag̃ua peteĩ experiencia. Che areko vaʼekue experiencia peteĩha, mokõiha ha mbohapyha ánhel marandupe. Umi ánhel ojehechauka ovevéva yvága mbyte rupi, omoherakuãvo ko yvy ariguápe peteĩ marandu ñeñangarekorã, ha oguerekóva peteĩ relación directa umi tapicha oikóvare ko yvy rembiasakue paha ára pukukue. Avave ndoikuaái koʼã ánhel ñeʼẽ, pórke haʼekuéra peteĩ símbolo ohechaukáva Tupã tavayguakuérape ombaʼapóva peteĩ ñeʼẽme yvágapegua arapýndi ndive. Kuimbaʼe ha kuña, Tupã Espíritu omyesakãva ha oñembosantifikáva añeteguápe rupive, omoherakuã umi mbohapy marandu ijapytepekuéra hekopete.» Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Umi mbaʼe profétiko ojehechaukáva Apocalipsis kapítulo diez-pe ojehechauka umi siete trueno rupive. Umi mbaʼe ojehúva omombe’u moõpa pe divíno ojoaju pe humano ndive. Umi “señal” Cristo ohechauka vaʼekue Mateo kapítulo veinticuatro-pe, Marcos trece-pe ha Lucas veintiuno-pe, ohechauka umi “señal” omoñepyrũ vaʼekue pe movimiento Millerita ha ohechauka peteĩ testimonio paralelo pe movimiento ogueraháva umi ciento cuarenta y cuatro mil rehegua. Umi ciento cuarenta y cuatro mil ndoikuaái mano, ojehechaukaháicha Enoc ha Elías rupive. 11 de septiembre de 2001, pe “señal” Cristo ohechauka vaʼekue oporomarca hag̃ua oguahẽmaha pe generación paha ko yvy rembiasakue rehegua, ojehechauka Lucas kapítulo veintiuno-pe. Oĩ hag̃ua upe aty apytépe, ojehechaukáva Enoc ha Elías rupive, ha oñehenóiva umi ciento cuarenta y four mil, tekotevẽ ojehechakuaa pe “señal” ha opa mbaʼe upeva ohechaukáva.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Upéi Jesús ogueraha rire Hemimbo’érape umi “señal” rembiasakue rupi, umi omoñepyrũva’ekue pe movimiento Millerita, upéi Ha’e omokyre’ỹjey ha ombotuichave Itestimonio histórico, omoĩvo pype peteĩ parábola ohechaukáva pe tembiasakue peteĩchagua.

And he spake to them a parable; Behold the fig tree, and all the trees; 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

Ha haʼe omoñeʼẽ chupekuéra peteĩ parávola: Pehecha pe ígo, ha opaite yvyramáta; oñepyrũvo hoky pyahu, pehechávo peikuaa pendejehegui voi ára haku oñembotýmaha. Upéicha avei peẽ, pehecháramo koʼã mbaʼe oiko hag̃uáicha, peikuaavaʼerã Ñandejára Rréino hiʼag̃uimaha. Añetehápe haʼe peẽme: Ko generación ndohasamoʼãi, opa koʼã mbaʼe oñekumpli mboyve. Yvága ha yvy ohasáta; che ñeʼẽnguéra katu ndohasamoʼãi. Lucas 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Jesús oñepyrũ pe parábola omoĩ porãvo peteĩ jehechakuaa ojoavyva “pe higuéra” apytépe, peteĩteĩme, ha “opa yvyramáta” apytépe. “Pe higuéra” ha’e pe tavayguakuéra joajupy rehegua, umi ára pahápe ha’éva Adventismo Laodiceagua, omombe’úva ijehe ha’eha Tupã tavayguakuéra hembýva. Ambue “yvyramáta” katu ha’e umi tetã ambuegua.

“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

“Pehechakuaa pe ígo yvyramáta higo ñemoñare’ẽ, ohechaukáva tetã judío-pe, oñemomorotĩva hogue reheve ñemombeʼu año rehe, ha katu ndaipóri hiʼa ipype. Pe jejaʼo oñemombeʼu pe ígo yvyramátare, ohechaukáva pe tekove moral, opensa ha oikovéva, Tupã ojahéiva, oikóva haguéicha umi judío ko mbaʼe rire cuarenta áño pukukue, ha upéicharõ jepe omano. Pehechakuaa, ambue yvyramáta, ohechaukáva umi gentil-kuérape, ndohoguéi. Ipirupa, ndojapói hag̃ua guaʼu oikuaa hag̃ua Tupãme. Ndeʼára gueteri ndoúi hiʼa hag̃ua.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Pe Adventismo Laodiceayguáva ára pahápe oñemaldesi, pórke, jepe heʼi haʼeha Tupã tavaygua hembýva, iñemombeʼu ndaipóri hiʼa. Jesús ojapo mokõi ñeʼẽmondo ojoajúva, ha katu iñambuéva, upe pasáhepe. Haʼe ohechauka mbaʼéichapa ojoavy Tupã tavaygua oñemombeʼúva ha umi gentilkuéra, ndojeʼéiva omoĩha yvate Tupã léi, térã oguerekoha Espíritu de Profecía, haʼéva umi tekopyta ojehechakuaáva pe hembýva ára pahapeguápe, ha pe Adventismo Laodiceayguáva heʼíva omombaʼeha. Umi rogue ára pahápe orrepresenta pe ñemombeʼu ojejapóva haʼeha pe hembýva Juan ohechakuaáva Apocalipsispe.

“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

“Yvy arigua retãnguéra ojehechauka vaʼekue ígo yvyramáta rogueʼỹ ha hiʼaʼỹva rupive. Yvy arigua kuéra oikoveʼỹ Tupã rehehápe, judío-kuéraicha avei; hákatu ndojeʼeivaʼekue hikuái oĩha Tupã ñemoaguĩme. Ndaijayhúi vaʼekue hikuái oñemombaʼeguasu hag̃ua peteĩ espiritualidad yvate rehe. Hesatũmbaiteʼỹ vaʼekue hikuái opa mbaʼépe Tupã rape ha hembiapokuéra rehe. Hendivekuéra ndoguahẽi gueteri vaʼekue ígo hiʼa ára. Ohaʼarõ gueteri hikuái peteĩ ára oguerútava chupekuéra tesape ha jerovia.” Signs of the Times, 15 de febrero de 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Pe iñambue oĩva higuéra yvyramáta ha ambue yvyramáta apytépe, Cristo ome’ẽ kuri chupe ambue iñambue hag̃ua. Umi yvyramáta ipoty hag̃ua, umi hígo rehehápe, itiémpo iñambue vaʼekue umi tetã ambuegua yvyramáta ipoty hag̃uagui. Umi ára pahápe “mokõi ñehenói iñambuéva oñeme’ẽ umi tupãópe”, ha pe ñeʼẽ tenondegua pe ánhelgui Apocalipsis kapítulo dieciocho-pe, ohechauka pe ára pe ipoty hag̃ua osẽkuaa haguã umi cien cuarenta y cuatro mil rehehápe. Pe “mokõiha ñeʼẽ” Apocalipsis dieciocho-gua, orrepresenta arakaʼe pe ambue yvyramáta ipoty vaʼerã.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Cristo árape umi judío ha’e va’ekue pe ígo yvyra, ha umi gentil-kuéra ha’e va’ekue ambue yvyra-kuéra. Tembiasakue Millerita-pe umi protestánte-kuéra ha’e va’ekue pe ígo yvyra, ha umi Millerita-kuéra ha’e va’ekue ambue yvyra-kuéra. Umi ára pahápe, pe Adventismo Laodiceagua ha’e pe ígo yvyra ndaipóriha hi’a, oñemboykéva Jerusalén-gui (pe parrálatýgui), ha pe ciento cuarenta y cuatro mil ha’e umi ígo yvyra hi’áva. Tupã ra’ykuéra ambue, oĩ gueteri Babilonia-pe, oñerrepresenta umi gentil-kuéra ramo.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

Peteĩ “gentil”, he’iséva rehe, ha’e peteĩ “pytagua”. Yvyramáta gentil-kuéra oke hína (omanóvaicha), ndoguerekói yvyra pyahu térã yva pe higueráta hokývo ha oikove jeývo jave. Peteĩ yvyramáta okeva’ekue ha’e peteĩ yvyramáta piru, ha umi Gentil-kuéra oñehenóirõ osẽ hag̃ua Babilóniagui, pe ñe’ẽ mokõiha rupive Apocalipsis kapítulo dieciocho-pe, upémarõ ha’ekuéra oiporavóta oñangareko hag̃ua sábado ára sieteháre ha oike hag̃ua pacto-pe Ñandejára ndive.

Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

Ani hag̃ua pe pytagua ra’y, oñembojoajúva Ñandejárare, he’i hag̃ua: “Añetehápe Ñandejára chemboja’oite ipuéblogui”; ani avei pe eunuco he’i: “Péina, che aha’y’o.” Péicha he’i Ñandejára umi eunucope oñangarekóva che sábado kuéra rehe, oiporavóva umi mba’e chembovy’áva, ha ojokóva hatã che ñe’ẽme’ẽre: chupekuéra ame’ẽta che rógape ha che murálla ryepýpe peteĩ tenda ha peteĩ téra iporãvéva ta’ýra ha tajýra kuéragui; ame’ẽta chupekuéra peteĩ téra opa’ỹva, ndaikatumo’ãi oñembogue. Ha umi pytagua ra’ykuéra avei, oñembojoajúva Ñandejárare, oservi hag̃ua chupe, ha ohayhu hag̃ua Ñandejára réra, ha hag̃ua hembiguái kuéra, maymáva oñangarekóva sábado rehe ani hag̃ua omongy’a, ha ojokóva hatã che ñe’ẽme’ẽre; umívape aguerúta che yvyty marangatúpe, ha ambohoryta che ñembo’e róga ryepýpe; iñekuave’ẽapy hapy ha ijokuave’ẽ kuéra ojehechakuaáta che altar ári; che róga niko oñembohérata ñembo’e róga opa tetãyguápe g̃uarã. Isaías 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Peteĩ pytagua ha’e peteĩ “tetã ambuegua”, ha pe “mokõiha ñe’ẽ” ohenói chupekuéra osẽ hag̃ua Babilóniagui, ha oguerahaukáta chupekuéra Tupã yvyty marangatu hag̃uápe; upérõ ha’éta Chugui “marangatu” yvyty, pe trígo ha ñana vai ojei hag̃ua peteĩgui peteĩ, pe jehechajey rupive ojehechauka va’ekue pe “ñepyrũha ñe’ẽ” rembiasápe. Oguahẽ vove hikuái Ñandejára yvytýpe umi ára pahápe, umi tetã ambuegua ndaiporimo’ãvéima pytagua térã yvyramáta piru.

The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

Kuarahy ha jasy iñypytũta, ha mbyja-kuéra ndohechaukamo’ãvéi hesakã. Ñandejára katu osapukáita Sióngui, ha omosẽta he’ẽ Jerusaléngui; ha yvága ha yvy oryrýita: Ñandejára katu ha’éta itavayguakuéra jeroviaha, ha mbarete Israel ra’ykuérape g̃uarã. Upéicha peikuaáta chehaha Ñandejára pende Jára, aikóva Siónpe, che yvyty marangatu ári: upérõ Jerusalén imarangatúta, ha ndaipóri mo’ãvéima pytagua ohasáva ipype. Joel 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Pe historia omoingéva, upe “mokõiha ñe’ẽ” ohenóiva Tupã aty ambuépe osẽ hag̃ua Babilóniagui, oguereko “techaukaha” ojehechauka vaʼekue Miller rembiapo aty rehegua techaukahakuérape. Mateo kapítulo veinticuatrope, Marcos kapítulo trecepe ha Lucas kapítulo veintiúnope oñemoĩ hag̃ua Cristo testimonio jahesareko hína hese. Umi mbohapy testígope peteĩteĩme peteĩva umi “techaukaha” oñemombeʼúva haʼe yvágagui mbaretekuéra oñemonguʼetaha; ha katu Joel ohechaukaháicha umi “techaukaha” ojekuaaukáva arakaʼépa Jerusalén oikóta “marangatu”, mokõivéva “yvága ha yvy oñemboryrýita.”

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Joel ohechauka hína pe ñembotyguasu porãite umi “señal” oñepredikáva rehegua oikóva Jerusalén imarangatu jave. Upe ára ha’e pe Ñandejára omboykéma hague angaipa umi cien cuarenta y cuatro mil-gui, ha Laodicea iglesia ohasáma Filadelfia movimiento-pe. Upérõ pe sexto movimiento (Filadelfia) oiko pe octavo movimiento (Filadelfia)-ramo, upéva hína umi siete iglesias apytégui. Upérõ avei pe Iglesia Militante oiko pe Iglesia Triunfante-rõ. Pe Iglesia Militante ha’e peteĩ téra oñeme’ẽva Tupã iglésiape, oñemoheñóiva trigo ha cizaña-gui. Pe Iglesia Triunfante ha’e Tupã yvyty marangatu, “imarangatu”, ha “avave pytagua ndohasavéima hese.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Pe umi pytu’ũme jehupytyrã pe techaukaha oñemopu’ãva, ha’éva pe Tupao Ipoguasúva, ha’éva pe “poapyha oúva umi pokõi apytégui”, ha’éva upe jave Jerusalén oĩha “marangatúramo”, oúma oñondive “techaukaha” ndive. Ikatu hag̃uáicha Jesús ome’ẽ Itavayguakuérape pe ñe’ẽryru ojehechakuaahápe pe “techaukaha” tekove térã ñemano rehegua, ohechauka hag̃ua pe sellado umi cien cuarenta y cuatro mil rehegua, Ha’e oiporu yvyramáta ha peteĩ yvyra rekove jere tee ombo’e hag̃ua upe mbo’epy iñimportantevéva.

“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, 308.

“Cristo he’i va’ekue Ipuévlope ojesarekóke hag̃ua umi señal rehe ohechaukáva Ijeguataha, ha tovy’áke ohechávo umi mba’e rechaukaha oguahẽmava hína IRey ou hag̃uáva. ‘Oñepyrũvo ko’ã mba’e oiko,’ he’i, ‘peñakãrapu’ã ha pemopu’ã pende akã; pende jejopyrepy reñói hi’aguĩma rupi.’ Ha’e ohechauka va’ekue umi yvyramáta okakuaáva arapoty jave, ha he’i: ‘Ko’ág̃a hokuéra osẽvo, pehecha ha peikuaa pendejehegui voi verano hi’aguĩmaha. Péicha avei peẽ, pehechávo ko’ã mba’e oikóma, peikuaa pe Tupã Rréino hi’aguĩmaha.’ Lucas 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Yvyramáta Arapoty rehe oñepyrũvo hokuéra pyahu, Arahakúma oĩ hi’aguĩ hag̃uáicha.

The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

Ohasa ára ojepe’a, araro’y paha og̃uahẽma, ha ñande nañañesalvái. Jeremías 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Yvyramáta hokýva ojekuaa hag̃ua pyhareve ára pyahu og̃uahẽma hague, ha upéi jaikuaa Kuarahy’arã hi’aguĩha, ha Kuarahy’arãme niko oñembyaty pe tembiapokue.

The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

Pe iñenemygo omboñotýva chupekuéra ha’e pe Aña; pe ñemono’õ ha’e ko yvy arapa’u; ha umi mbyatýhára ha’e umi ánhel. Mateo 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Pe mbyajepyre oĩ ko mundo paha opávo. Umi yvyramáta oñepyrũ vove hoky pyahu, peikuaava’erã ko mundo paha hi’aguĩmaha.

“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

“Peteĩ ñe’ẽ ñande Ruvicha oisãmbyhýva ndovaléi ojeporu hag̃uáicha omoñehundi ambue. Jepe avave ndoikuaái pe ára ni pe aravo ou haguã, ñanembo’e ha ñañejerure ñaikuaa hag̃ua araka’épa hi’aguĩ. Avei ñanembo’e hag̃ua pe imarandu’ỹre ñamboyke ramo iñemomarandu, ha ndajasegi térã ñambotavy ñaikuaa hag̃ua araka’épa hi’aguĩ ijeju, upéva ñandéve guarã omano hag̃uáicha oiko va’ekue umi oikóva Noé árape, ndoikuaái haguére araka’épa outa pe ysyry guasu.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Ñambojoapyta ñande estudio Lucas capítulo mokõipa peteĩ rehe pe artículo oúvape.

“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.

“Ahecha umi yvy arigua pokatu ko'ágã oñembokachĩha, ha umi mba'e oikoha peteĩ ordenpe. Ñorairõ, ha ñorairõ rehegua ñe'ẽ, kyse puku, ñembyahýi ha mba'asy vai, ko'ãva raẽ ombokachĩ umi yvy arigua pokatu; upéi katu Tupã ñe'ẽ ombokachĩta kuarahy, jasy ha mbyja kuérape, ha ko yvy avei. Ahecha umi pokatu oñembokachĩva Európape ndaha'éi, oĩháicha oikóva ombo'éva, umi yvága pokatu oñembokachĩva; ha'e katu umi tetã ipochyva oñembokachĩva.” Early Writings, 41.