Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Cristo omboja Itavayguápe yvyramáta pyahu okakuaáva Araro’ýpe, oikuaa hag̃ua umi “techaukaha” ha mba’épa he’ise umi “techaukaha” umi ára pahápeguáva.
“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 omandáva’ekue Itavayguápe ohecha hag̃ua umi techaukaha Iju hag̃ua ha tovy’a hag̃ua ohechávo hikuái umi mba’e ohechaukáva hína oguahẽha Iguaigui. ‘Oñepyrũ vove ko’ã mba’e oiko,’ he’i, ‘peñakãrapu’ã ha pemopu’ã pene akã; pende jejoguapy hi’aguĩgui.’ Ha’e ohechauka va’ekue umi oha’arõvape umi yvyramáta okakuaáva araro’yme, ha he’i: ‘Otyvyro ramo ko’ág̃a ha pehecha, peikuaa hag̃ua pendejehegui voi ára haku oguahẽmbotaitémaha. Péicha avei peẽ, pehecha ramo ko’ã mba’e oikoha, peikuaa pe Tupã Rréino hi’aguĩmaha.’ Lucas 21:28, 30, 31.” The Great Controversy, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
“mba’e rechaukaha” ára pahápeguáva ojehechauka vaʼekue umi “mba’e rechaukaha” rupive, omoherakuãva ha omoñepyrũva pe ánhel peteĩha rembiapo. Umi “mba’e rechaukaha” oikevaʼekue pype yvága ryrýi; ha Joel ohechauka umi “mba’e rechaukaha” ára pahápeguáva, umi ára oñeheka haguã Israel rembiapo vai ha ndojejuhumoʼãi, Ñandejára yvyty marangatu opytátahápe marangatu opa ára g̃uarã, pórke arakaʼeve avave pytagua ndohasamoʼãvéi ipype, yvága pokatu ryrýi, oike avei pype yvy pokatu ryrýi. Hermana White ohechauka pe joavy oĩva yvága pokatu ryrýi ha yvy pokatu ryrýi apytépe.
“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 jasypakõime 1848-pe, Ñandejára ome’ẽ chéve peteĩ jehecha yvága pu’akakuéra ryryipárã rehegua. Ahecha Ñandejára he’i jave ‘yvága’, ome’ẽvo umi techaukaha ojehai va’ekue Mateo, Marcos ha Lucas-pe, ha’e oipota yvága; ha he’i jave ‘yvy’, oipota yvy. Umi yvága pu’akakuéra ha’e kuarahy, jasy ha mbyjakuéra. Umíva ogoverna yvágape. Umi yvy pu’akakuéra ha’e umi ogovernáva yvy ári. Umi yvága pu’akakuéra oñembyryryíta Tupã ñe’ẽ rupi. Upérõ kuarahy, jasy ha mbyjakuéra oñemýita umi henda-gui. Ndohasamo’ãi, ha katu oñembyryryíta 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 ou ha oñembota ojoehe. Pe ára ojepe’a ha oñembojerovia; upéi ikatu jajesareko yvate pe pa’ũ ojepe’ávare Orión-pe, upégui ouva’ekue Tupã ñe’ẽ. Táva Marangatu oguejyta upe pa’ũ ojepe’ávagui. Ahecha ko’ág̃a ko yvy pokatu ojejokoha ha umi mba’e oikóva ouha peteĩ orden-pe. Ñorairõ, ha ñorairõ rehegua ñemombe’u, kyse puku, ñembyahýi ha mba’asy vai, ko’ãva raẽ omyakãnga yvy pokatu; upéi katu Tupã ñe’ẽ omyakãngáta kuarahy, jasy ha mbyjakuéra, ha avei ko yvy. Ahecha Europa-pe pe mbopokatu oikóva ndaha’éi, ohekombo’éicha algunos, yvága pokatu ñemomyĩ, ha katu ha’e umi tetã ipochýva ñemomyĩ.” Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Mateo, Marcos ha Lucas-pe oje’éva yvágape oñembokachapaha rehegua he’ise oñembokachapaha umi pu’aka ogovernáva yvága, kuarahy, jasy ha mbyja rupive ojehechaukaháicha. Opa ko’ã pu’aka yvagapegua oñembokacha, ha ogueru umi “techaukaha”, ombohasáva ha oikuaaukáva pe ánhel peteĩha rembiapo ñemongu’e. Umi pu’aka yvagapegua oñembokacháta jey pe ánhel mbohapyha rembiapo ñemongu’épe. Ha pe ánhel mbohapyha rembiapo ñemongu’épe, yvy arigua pu’aka kuéra avei oñembokacháta. Yvy arigua pu’aka kuéra hína umi pu’aka ogovernáva yvy. Ára 11 jasyporundy ary 2001-pe, umi yvy arigua pu’aka kuéra, ndaha’éi yvágapegua, oñembokacha.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Ag̃a piko oúma pe ñe’ẽ che amombeʼu hague Nueva York oñemopotĩtaha peteĩ y rapyta guasu rupive? Kóva arakaʼeve ndaʼeʼéi. Che haʼe kuri, ahechávo umi óga tuichaitereíva upépe ojepuʼa ramo, piso ári piso, ‘Mbaʼeichaitépa táva vaiete oikóta Ñandejára opuʼã vove omokyreʼỹ hag̃ua kyhyje guasu yvy! Upérõ oñekumplíta umi ñe’ẽ Apocalipsis 18:1–3-pe.’ Opaite capítulo 18 Apocalipsis-gua haʼe peteĩ ñe’ẽmondo yvy ári oútava rehegua. Péro ndaarekói mbaʼeveichagua tesape hag̃ua mbaʼépa oútava Nueva York rehegua añetehápe, ndahaʼéiramo añanduha peteĩ ára umi óga tuichaitereíva upépe oñemboguejytaha Tupã puʼaka ojere ha ojere jey rupi. Pe tesape oñemeʼẽ vaʼekuégui chéve, aikuaa hag̃ua ñehundi oĩha ko yvy ape ári. Peteĩ ñe’ẽnte Ñandejáragui, peteĩ pokomi ijespíritu mbarete guasúgui, ha koʼã estructura tuichaitereíva hoʼáta. Oikóta umi mbaʼe vaiete ikyhyjepyrúva ndikatúiva ñañeimagina hag̃ua.” Review and Herald, 5 de julio de 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Millerita-kuéra rembiasakuepe peteĩva umi techaukaha Lucas ohaiva’ekue hína “tetãnguéra py’ahatã”. Umi tetãnguéra ohechauka umi pokatu oguerekóva yvy ári sãmbyhy, ha 11 jasyporundy ary 2001-pe opaite tetã yvy ári oñemongu’e vai, pe mbohapyha Aipo oikévo maranduhára rembiasakuepe. Upéva pe ñemongu’e yvy arigua ojehechauka Lucas mokõi pa peteĩme, ha katu ndaha’éi pe ñe’ẽjoaju bíblico he’íva yvy arigua pokatu ñemongu’e rehe. Ojehechauka pe ñe’ẽjoaju rupive, “tetãnguéra py’ahatã”, oúva’ekue ko yvy ape ári tetãnguéra ári umi tuicháva óga Nueva York-pegua oñembyaírõ guare. “Tetãnguéra py’ahatã” Lucas-pe hína yvy arigua pokatu ñemongu’e, ha upéva oñembopyahu Millerita-kuéra rembiasakuepe.
“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 yvy arigua puʼakakuéra koʼág̃a oñemonguʼeha ha umi mbaʼe oikóva ouha peteĩ ordenpe. Ñorairõ, ha ñorairõ rehegua marandu, kyse puku, ñembyahýi ha mbaʼasy vai niko tenonderãite omonguʼe yvy arigua puʼakakuérape; upéi Tupã ñeʼẽ omonguʼéta kuarahy, jasy ha mbyjakuéra, ha ko yvy avei. Ahecha Europa-pe oĩva puʼakakuéra ñemonguʼe ndahaʼeiha, oĩ heʼívaicha, yvágagui puʼakakuéra ñemonguʼe; ha katu haʼe hína tetãnguéra pochýva ñemonguʼe.” Early Writings, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
«Tetãnguéra pochyguýpe oĩva pokatu ryryi», ha’e «yvy arigua pokatukuéra ryryi», ojehechaukaháicha Adventismo rembiasakue yma guarépe «Europa-pe oĩva pokatukuéra ryryi» rupive. Uriah Smith ohechauka mba’épa omoñemýiva Europa-pe pokatukuérape ary 1838-pe.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
“Oñepyrũrõ guare pe ára marandu profétiko ko [6ha] trompéta rehegua oñeme’ẽ hag̃uáicha ojeipotágui mbarete umi turko pópe rupi pe mburuvicha guasu kristiáno Kuarahyresẽgua, upéicha avei ikatu ñamohu’ã hekopete ipaháva ojehechaukataha pe mbarete oñeme’ẽ jeývo ojeipotágui pe sultán turko rupi jey umi kristiáno pópe. Áño 1838-pe Turquía oike peteĩ ñorairõme Egipto ndive. Umi egipcio ojehechauka vaicha ombotykepaitétava pe mbarete turko. Ani hag̃ua upéva oiko, irundy tetã guasu Europa-gua, Inglaterra, Rusia, Austria ha Prusia, oike oñepytyvõ hag̃uáicha pe gobierno turko. Turquía omoneĩ ijeikepyrã. Ojejapo peteĩ aty guasu Londres-pe, upépe ojehai hag̃ua peteĩ ultimátum oñeme’ẽ hag̃uáicha Mehemet Ali, Pachá Egipto-gua-pe. Hesakã porã vove ko ultimátum oñemoĩta vove Mehemet pópe, pe Imperio Otomano rekove rape opytataha añetépe umi mbarete kristiáno Europa-gua pópe. Ko ultimátum oñemoĩ Mehemet pópe 11 jasypoapy 1840-pe! ha upe áraite pe Sultán omondo peteĩ kuatiañe’ẽ irundy mbarete rembiguái guasu-kuérape, oporandúvo mba’épa ojejapova’erãta Mehemet omboykéramo umi ñe’ẽme’ẽ ha condición ha’ekuéra opresentava’ekue. Pe mbohovái he’i va’ekue ndotekotevẽiha oñemondýi mba’eveichagua mba’e oikokuaávare; ha’ekuéra niko oheja hag̃uáma opa mba’e upévarã. Pe ára profétiko oñemohu’ã, ha upe áraitépe pe ñangareko umi asunto mahometano rehegua ohasa umi kristiáno pópe, hag̃uaichaite pe ñangareko umi asunto kristiáno rehegua ohasa va’ekue umi mahometano pópe 391 ary ha 15 ára mboyve. Péicha opa pe mokõiha ñembyasy guasu, ha pe 6ha trompéta opytu’u ipu’ỹgui.” Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Islam pe mokõiha Ai guasu rehegua, ohasa vaʼekue ipuʼakapavẽ yvatekuére, ha upéva Ñandejára ñeʼẽ heʼiháicha oikove vaʼerã kuri mbohapy sua noventa y peteĩ ary ha paapyha ára. Upéicharõ jepe, ary 1830-kuérape Egipto ohaʼã vaʼekue omoĩjey hag̃ua peteĩ califato Egíptope, ikatu hag̃uáicha omotenondejey mokõiha yihad guasu musulmán rembiasakuepegua. Pe ikatúva oĩve jey ñorairõ islámico omoĩ vaʼekue Europa mburuvichakuérape ryryi hag̃ua kyhyjégui. Heta ary aja, pe apañuãi oĩva Islam omoingovejey hag̃ua iñorairõ héravaʼekue umi historiador ha maranduhaikuéra upe arýgui “Eastern Question” ramo. Umi kuarahyresẽgua raʼykuéra ñorairõ ojejapo vaʼekue heta siglo aja Europa retãnguéra rehe, umíva oguenohẽvaʼekue irreligión pe tupao Romano-gui. Ary 1838-pe, “tetãnguéra jehasa asy,” Cristo oñeʼẽ hague, ohechauka vaʼekue pe jeity umi tetã pochýva rehegua, oñemoheñóiva pe ñorairõ ojejapóva pe yma guaréva Imperio Romano rehe Islam rupive.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
“[Ojehejávo] umi irundy ánhel ojejokóva ysyry guasu Éufratespe, aikũmby hese Tupã koʼág̃a ohejatátaha umi irundy tetã principal, omoheñóiva pe império otomano, haʼekuéra reiete oñehaʼã vaʼekue omoĩ hag̃ua ipoguýpe pe Império Oriental Constantinóplape, ha michĩnte oho hag̃ua tenonderã Europa ñemongakuaápe, koʼág̃a oguerekotaha Constantinópla, ha oitypátaha ha omoĩ ipoguýpe Europa mbohapýha peteĩ parte, upéva haʼe vaʼekue pe añetegua siglo décimo quinto mbyte rupi.” Works of William Miller, Volume 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Tetãnguéra jehasa’asy, pe mombe’upyrépe ojehúva Lucas-pe, ha’e va’ekue “py’atarovápe; para ha umi y rembe’y osapukáiva,” ha kuimba’ekuéra “korasõ ikangypaitéva kyhyjégui, ha oma’ẽgui umi mba’e oútavare yvy ári.” Pe Jeporandu Kuarahyresẽgua py’atarova osegi omyengovia yvy pokatu rerekohárape pe siglo veinte peve, ha pe techaukaha upe jehasa’asy rehegua va’ekue “kuimba’ekuéra korasõ ikangypaitéva kyhyjégui” ha “pe para ha umi y rembe’y osapukáiva.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Ko ñemohu’ã Tupã rembiguáire ha’e upe mismo ojehechaukava’ekue Ezequiel-pe visiónpe. Juan avei oiko va’ekue ko revelación iporãiterei hag̃ua peteĩ testígo. Ha’e ohecha yguasu ha umi ola hyapu hatãva, ha kuimba’ekuéra korasõ ikangypáva kyhyjégui. Ohecha yvy oñemongu’eha, ha umi yvyty oñemomboha yguasu mbytépe (upéva oikohína literalmente), y hyapúva ha ojepy’apýva, ha umi yvyty oryrýiva ijapu’a rupi. Ojehechauka chupe mba’asy guasu, mba’asy vai, ñembyahýi ha ñemano ombohapéva imisión vaiete.” Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Juanpe ojehechauka rire oñembotáva umi cien cuarenta y cuatro mil, ha’e ohecha umi tetãnguéra ñembyasy, ojehechaukaháicha umi mar ha umi ola osapukáiva ryrýipe, ha umi kuimba’e kuéra korasõ ikangýva kyhyjégui; ha upéva voi pe sello rehegua ojehechaukáva’ekue Ezequiel-pe capítulo nueve-pe. Ezequiel ohechákuri umi mba’e hyepypegua pe sellamiento rehegua ha Juan ohecha umi mba’e okapegua ojoajúva pe sellamiento rehe. Juan ohecha umi tetãnguéra pochyha ojoajuha pe cien cuarenta y cuatro mil sellamiento rehe, ha umi tetãnguéra pochyha avei hína Lucas remimombe’u “tetãnguéra ñembyasy” rehegua, ojekuaa hag̃uáicha históricamente pe Cuestión Oriental ramo. Juanpe ojehechaukákuri Islam, pe mbohapyha Ay rehegua, ha’eha pe señal okapegua pe cien cuarenta y cuatro mil sellamiento rehegua.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ko’ág̃a ha’e peteĩ ára iporãiterei ha omongu’evéva opa oikovévape g̃uarã. Mburuvichakuéra ha tetã rembiapokue ruvichakuéra, kuimba’e oĩva jerovia ha pokatu renda-pe, kuñakarai ha kuimba’e opensa porãva opaichagua aty apytégui, omoĩ iñangarekopa umi mba’e oikóva ñande jerére rehe. Ha’ekuéra oma’ẽ porã umi joavy ha py’aguapy’ỹva oĩva tetãnguéra apytépe rehe. Ohechakuaa pe mbarete ha akãraku vaietéva ojapyhýva opa mba’e yvy arigua, ha oikuaa hikuái peteĩ mba’e tuicha ha ipahaitéva oikótaha—ko yvy tuichakue oĩha peteĩ apañuãi tuichaitereíva rembe’ýpe.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ánga kuéra koʼág̃a ojoko umi yvytu ñorairõ rehegua, ani hag̃ua opeju pe yvy ape ári oñemomarandu mboyve ko múndope pe ivaíva oútava hiʼári; ha peteĩ ama guasu oñembyatýma, oĩ hag̃uáicha osoro hag̃ua yvy ári; ha Tupã heʼívo umi iángel kuérape oheja hag̃ua umi yvytu, upérõ oĩta peteĩ ñorairõrãicha ndaipóriháicha peteĩ pluma ikatúva omombeʼu hag̃ua.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“La Biblia, ha la Biblia añoite, ome’ẽ peteĩ jehecha añetegua ko’ã mba’ére. Ápe ojehechauka umi escena guasu ipahaguéva ñande mundo rembiasakuepe, umi mba’e oikótava oityma hína i’ãkuéra tenonde gotyo, ha iñaguĩmbaha ryapu ojapo hag̃ua yvy oryrýi ha yvypóra kuéra korasõ ikangy hag̃ua kyhyjégui.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Lucas, capítulo 21-pe, Jesús ohechauka umi “techaukaha” omoñepyrũ vaʼekue pe movimiento Millerita, ha opa umi “techaukaha”, Hermana White heʼiháicha, oñekumpli. Pe yvyryrýi Lisboa-pe, pe ára pytũ, umi mbyja hoʼáva, ha pe tetãnguéra jehasa asy, ohechaukáva pe yvy pokatu oñembokacha ha oñekumplivaʼekue Islam rupive pe kyhyje omoheñóiva pe Cuestión Oriental, opavave oñekumpli. Umi “techaukaha” Millerita avei oike pe Hijo del Hombre ouha peteĩ arai reheve, ha upéva oñekumpli pe orden hekopetehápe umi “techaukaha” Cristo omeʼẽ haguéicha; pe tetãnguéra jehasa asy opa rire pe supremacía otomana jejoko rehe 1840-pe, Cristo ou pe Tupaópe Marangatuhápe, octubre 22, 1844-pe, ha ou ramo guare, ou arai reheve.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
“‘Ha, péina, peteĩ ojoguáva Yvypóra Ra’y-pe ou yvága arai ndive, ha og̃uahẽ Arára Ymaguaréva rendápe, ha ogueru chupe hi’ondive henondépe. Ha oñeme’ẽ chupe mburuvicha guasu, ha mimbipa, ha peteĩ rréino, opa tavayguakuéra, tetãnguéra ha ñe’ẽnguéra oservi hag̃ua chupe: imburuvicha guasu niko peteĩ mburuvicha guasu opa’ỹva, araka’eve ndohasamo’ãi.’ Daniel 7:13, 14. Pe ñembou Cristo rehegua ko’ápe oñemombe’úva ndaha’éi Ijuvy mokõiha ko yvy ári. Ha’e ou Arára Ymaguaréva rendápe yvágape ogueraha hag̃ua mburuvicha guasu, mimbipa ha peteĩ rréino, oñeme’ẽtava chupe opa rire hembiapo mediador ramo. Kóva hína pe ñembou, ha ndaha’éi Ijuvy mokõiha ko yvy ári, oñeprofetisáva oiko hag̃ua oñembotývo umi 2300 ára ary 1844-pe. Yvágagui umi ánhel kuéra omoirũvo chupe, ñande Pa’i Guasu oike pe lugar santísimo-pe ha upépe ojehechauka Tupã renondépe omba’apo hag̃ua umi ipahaitéva hembiapo ministerio rehegua yvypóra rehehápe—ojapo hag̃ua pe juicio investigativo rembiapo ha ome’ẽ hag̃ua ñemyengovia angaipa rehegua opaite umi ojehechaukávape orekóva derécho ijehegui oguerohory hag̃ua umi jehovasa.” The Great Controversy, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
Umi “techaukaha” ojoajúva umi Millerita rembiasakue rehe ohechauka hag̃ua umi “techaukaha” ojoajúva umi cien cuarenta y cuatro mil rembiasakue rehe. Cristo ome’ẽrõ guare mokõiha testígo pe tembiasakue histórico reheve pe parábola rupi, ohechauka hemimbo’épekuérape “yvyramáta pyahu ára rokýpe”. Ha’e oikuaauka chupekuéra yvyramáta oñepyrũvo hoky pyahu, peikuaaha peimeha hi’aguĩma ko mundo paha rehegui, ha pe generación ohecháva yvyramáta pyahu ára rokýpe oikove hag̃ua ohecha hag̃ua yvága ha yvy ohasa hag̃uáicha, tata ryepýpe, Ijuvy mokõiha ára.
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 21:30–33.
Ha ko'ág̃a opupúvo, peẽ pehecha ha peikuaa pendejehegui voi ára hakuvévama og̃uahẽmbotaitémaha. Upéicha avei peẽ, pehechávo ko'ã mba'e oikóramo, peikuaáke Ñandejára Rréino hi'ag̃uimbotaitémaha. Añetehápe ha'e peẽme: Ko ñemoñare ndohasamo'ãi opa ko'ã mba'e oñembopávo peve. Yvága ha yvy ohasáta; che ñe'ẽnguéra katu nohasamo'ãi. Lucas 21:30–33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Upéi pe porandu oiko: “araka’e piko umi yvyramáta oñepyrũ okakuaa hag̃ua?” Pe ama pyharekuegua oñepyrũ omyñuhẽ hag̃ua ára 11 jasyporundy 2001-pe, ha upéva, Isaías he’iháicha, ha’e “upe ára” Tupã “yvytu hatã yvytu kuarahyresẽgua árape.”
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Pe medida rupi, okakuaávo, nde rembojovakéta ichupe; haʼe ojoko iviento hatãva yvytu kuarahyresẽgua árape. Upévare, péicha oñemopotĩta Jacob rembiapo vai; ha kóva hína opa hiʼa ojeipeʼávo ipekádo; haʼe ojapóramo pe altar ita-kuéra oiko hag̃ua itakái ojepetepetévaicha, umi kaʼaguy marangatu ha taʼanga-kuéra ndopytamoʼãi oñemboʼyvýva. Upéicharõ jepe, pe táva oñemongoráva opytáta nandi, pe tenda ojeikohápe ojehejáta ha opytáta desiérticha; upépe okarúta pe vaka raʼy, ha upépe ojekétata, ha hoʼúta hakãnguéra. Iñakãrapuʼãnguéra ipirúramo, oñekytĩmbáta; umi kuña ou ha omyendy chupekuéra; pórke haʼe kuéra tavaygua arandukaʼỹva; upévare pe ojapo vaʼekue chupekuéra ndoporombyasymoʼãi hesekuéra, ha pe omoheñói vaʼekue chupekuéra ndohechaukamoʼãi chupekuéra mborayhu. Ha oikóta upe árape, Ñandejára ombopéita pe ysyry rape guive pe ysyry Egipto peve, ha peẽ peñembyatyta peteĩteĩ, peẽ Israel raʼykuéra. Ha oikóta upe árape, pe turu guasu oñembopúta, ha ou umi ohundíta hag̃uáicha oĩva Asiria retãme, ha umi oñemosẽmbyre Egipto retãme, ha omombaʼeguasúta Ñandejárape pe yvyty marangatu Jerusalénpe. Isaías 27:8–13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Ama ykýra riregua oñepyrũ vaʼekue osyrykymi hag̃ua (haʼetéicha, peteĩ medida rupive) 11 jasyporundy ary 2001-pe, ha upérõ oñepyrũ avei pe ñeʼẽmondo ama ykýra riregua rehegua ha pe marãʼỹrã guaʼu pyʼaguapy ha tekorosã ñeʼẽmondo rehegua ñemyesakã joavy. Pe ñemyesakã joavy rembiasakue niko upe Jacob rembiapo vai ojeipeʼahápe (oñemopotĩhápe, heʼiséva oñemyengovia hague). Pe ñemyesakã joavy rembiasakue, haʼéva Habacuc ñemyesakã joavy, haʼe hína pe ára oneñembotýva pe saʼi cien cuarenta y cuatro mil rehe, ha upéva opa pe Adventista del Séptimo Día Laodicéagua oñemosẽvo Ñandejára jurúgui, pórke haʼe, “táva oñembaretéva” ramo, opytáta nandi ha oñehundíta, pórke oiko hague peteĩ tetãgua aranduʼỹva táva, ndohupytýiva poriahuvereko ni favor. Upe ára pe “mokõiha ñeʼẽ” Apocalipsis dieciocho pegua ombopúta peteĩ turu guasu, ha upéva hína pe sieteha turu ha pe mbohapyha jehasa asy guasu, ha Tupã ambue ovecha aty ou ha oñesũta ha omombaʼéta “Jerusalén”-pe, upéva oikótagui pe iglesia ipuʼakapáva remimoĩmby.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
11 jasyporundy 2001 ohechauka ko yvy rembiasakue generación pahague oguahẽma hague, ha umi ohechakuaáva añoite yvyramáta okakuaa ñepyrũha aravo’ípe oñemoheñóiva, ohupytýta ama omokakuaáva umi yvyramáta. Umi ohechakuaáva añoite Islam mbohapyha ñehundíguiha pe ohechaukáva ama riregua oguahẽha ha oñembotyha cien cuarenta y cuatro mil rehegua, umíva oĩta upe aty apytépe.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Umi oikovéva pe tesape ohóva hikuái pe tesape oguerekóva reheve añoite ohupytyvéta tesape tuichavéva. Ndajajapóiramo ára ha ára peteĩ ñemotenonde umi tekokatu cristiano kyre’ỹva jehechauka rupi, ndajaikuaamo’ãi Espíritu Santo jehechauka kuéra ama pahápe. Ikatu hína ho’a umi korasõ ári ñande jerére opárupi, ha upéicharõ jepe ndajahechakuaáimo’ãi térã ndajajapyhýimo’ãi.” Testimonios para los Ministros, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ndajajerureiva’erã pe ama paha rehe. Oútama opa umi ohechakuaáva ha omoañetéva hekovepe pe ysapy ha umi ama teko porã rehegua ho’áva ñande ári. Ñambyaty vove pe tesape pehẽnguekuéra, ñamomba’e vove Tupã poriahuvereko añeteguáva, ha’e oipotágui jajerovia hese, upéicharõ opa promésa oñemoañetéta. ‘Yvy oguenohẽháicha hoky, ha ñemitỹty omoheñói hag̃ua umi mba’e oñeñotỹva ipype; upéicha avei Ñandejára Tupã omoheñóita tekojoja ha mborayhu guasu opa tetã renondépe’ (Isaías 61:11). Ko yvy tuichakue henyhẽva’erã Tupã glória rehe.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
We will continue the study in the next article.
Ñamyasãita ko ñehesa’ỹijo oúva pe artíkulo oúvape.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Umi oĩva ikatúva oipytyvõ ——pe ndoikuaái ramo hikuái hembiaporã, ndohesaráimo’ãi hikuái Tupã rembiapo rehe pe sapukái hatã mbohapyha ánhel rehegua oñehendúvo. Pe tesape osẽ vove omyesakã hag̃uáicha yvy, Tupãme oipytyvõ hag̃ua rangue, haʼekuéra oipotáta ojokua Tupã rembiapo ombohovái hag̃uáicha umi hekakuaa michĩva. Aikuaaukaséke peẽme Ñandejára ombaʼapotaha ko tembiapo pahápe peteĩ hendáicha hetaite ohasáva umi mbaʼe jepivegua rape, ha peteĩ tape oĩtahápe opuʼãva opaichagua yvypóra ñeimoʼã ndive. Oĩta ñande apytépe umi tapicha akóinte oipotáva oguereko ipópe Tupã rembiapo, ha omanda hag̃uáicha jepe mbaʼe ñemonguʼepa ojejapóta pe tembiapo tenonderã ohóvo pe ánhel omoirũva mbohapyha ánhelpe pe marandu oñemeʼẽ vaʼerã yvy ape ári guápe. Tupã oipurúta tape ha tembiporu ikatuhápe ojehecha porã Haʼe voi oguerekoha umi riénda ipópe. Umi tembiapohára oñemondýita umi tape isãsóva rupive Haʼe oipurútava ogueru hag̃ua ha omohuʼã hag̃uáicha hekojoja rembiapo.” Testimonies to Ministers, 300.