When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Año 1989-pe, ára pahápe oñemboja’o jave Daniel kapítulo once, versíkulo cuarenta guive cuarenta y cinco peve rehegua tesape, añetegua rayhuhárape iñenemigokuéra omoĩ peteĩ resistencia ohejáva’ekue Tupãme ohechauka hag̃ua añetegua ombohovái ha oñangareko hag̃ua umi premisa ypykuéra upe pasáhe Daniel kuatiañe’ẽme oĩvagui, upéi upéva oiko va’ekue tema ha enfoque Satanás ñorairõme. Upe ñe’ẽjoavy añetegua ha jejavy apytépe upe tembiasakue ryepýpe ojepuru va’ekue Espíritu Santo rupive ojehechauka hag̃ua ciertas regla profética ombohetavéta va’ekue pe conocimiento oñemboja’óva’ekue ha upéi oikóta va’ekue yvy rembiasakue ñemoñare paha rehegua prueba-rã. Roñemoĩ hína ñahesa’ỹijo hag̃ua “profecía jeporu mbohapyve,” ha jahechauka umi jeporu peteĩ regla principal ramo ojehechauka va’ekue pe proceso de resistencia-gui Satanás omoĩ va’ekue umi ára ohasava’ekuépe. Upe proceso controversial ojehero “pe sacudimiento”, he’i Sister White.

“I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

“Ojehechauka chéve Tupã providénsia Ipuévlo apytépe, ha ojehechauka chéve mba’eichaitepa opa prueba pe proceso omopotĩ ha omongarai hag̃uáicha umi kristiáno oñemombe’úva rehe ohechauka oĩha umi tapykue rembyre. Pe óro iporãitéva ndaje sempre ndojehechái. Káda krísis relijiósape oĩ ho’áva tentasión guýpe. Tupã ñembokacha omboveve hetaite umi tapicha kuatiarogue piru hag̃uáicha. Pe prosperida omboheta peteĩ atyguasúpe umi profesór rehegua. Pe jehasa asy katu omopotĩ hag̃ua chupekuéra pe iglésiagui. Opaichagua aty ramo, ijespíritu ndopyta mbaretéi Tupã ndive. Osẽ ñandehegui ndaha’éi rupi ñandegua; pórke oñepyrũ vove jehasa asy térã persecusión pe ñe’ẽ rehe, heta oñembopochy.” Testimonios, volumen 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

Pe “ñemomýi” ojejapo jave pe añetegua ojeipe’a hag̃ua imokañyha pe León de la tribu de Judá rupive ha upéi oñembohapy hag̃ua.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

“Aporandu mba’épa he’ise pe oñemongu’eva’ekue ahecháva, ha ojehechauka chéve oikótaha pe testimonio derecho omoñepyrũva pe consejo pe Testigo Añeteguápe guive umi Laodiceaguárape. Kóva oguerekóta hembiapo pe ohupytýva korasõ rehe, ha ogueraháta chupe omomba’eguasu hag̃ua pe poyvi ha osẽ hag̃ua omombe’u pe añetegua derecho. Oĩta umi ndaikatumo’ãiva ogueropu’aka ko testimonio derecho. Ha’ekuéra opu’ãta hese, ha kóva voi omoñepyrũta pe ñemongu’e Tupã pueblo apytépe.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Pe “añetegua” ñemoñepyrũ akóinte omoñepyrũ peteĩ ñemokangy, ha pe añetegua ojepe’áva’ekue 1989-pe ojapo upe mba’e voi. Peteĩva umi porãite oúva pe ñemoĩ vai oguerúva’ekue añeteguáre ha’e va’ekue peteῖ aty tembiapoukapy ñemoheñói, omoĩ hag̃ua pyenda pe arandu ñembohetave oikóva arykuéra oúva 1989 rire. Umi tembiapoukapy ñemoheñói oho oñondive pe aty tembiapoukapy ñemoheñói reheve pe Millerita-kuéra ára pukukue. Opaite umi mbohapy jey jeiporu Ñe’ẽ Marangatúpe oĩva marandu’ẽ rehegua omba’apo omoheñói hag̃ua hesakãve umi ára pahápegua mba’evénte.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Roma ha Babilonia jeiporu mbohapyve oñemopyenda hag̃ua kuña ha pe mymba ha’e oguahẽva hese ha oguerekóva ipoguýpe mburuvicha hag̃ua hi’ári, pe tembiasakue pukukue jave pe arapokõindy ley apañuãi rehegua, upéva avei ha’e Ñandejára huísio ejecutivo pe Babilonia kuña reko vai rehegua ári rembiasakue.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Pe triple aplicación “pe mensahéro ombosakãva tape pe Mensahéro del Páktope g̃uarã”, ha avei “Elías” rehegua, ohechauka mba’éichapa pe tembiapo ha pe marandu umi mokõi ára pukukuepe, ohechauka pe tiempo de gracia ñemohu’ã ára pahápe. Pe peteĩha período oñepyrũ pe peteĩha ñe’ẽ Apocalipsis capítulo dieciocho-pe, upéva ohechauka pe juicio investigador oñepyrũha umi oikovévare g̃uarã Adventismo Laodicense rehe, ha pe paha período oñepyrũ pe mokõiha ñe’ẽ Apocalipsis capítulo dieciocho-pe, upéva ohechauka pe juicio ejecutivo pe Babilonia kuña rekovéva rehe.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Roma ha Babilonia jejeporu mbohapy ñemoĩ porã ohechauka Tupã tavayguakuéra ára pahapegua rembiasakue okáguio, ha Elías ha pe maranduhára ombosako’íva tape jejeporu mbohapy ohechauka Tupã tavayguakuéra ára pahapegua rembiasakue hyepýgui. Pe mbohapy Aikóne jejeporu mbohapy ohechauka pe marandu ohasáva mokõive ára paha rupive, ha umíva oñondivepa ohechauka pe huísio ñemboty pahague, oñepyrũva Tupã róga rehe, ha upéi umi oĩva Tupã róga okápe rehe. Umi mbohapy Aikóne ohechauka Islamha pe marandu ama paha rehegua, ha avei pe tembiporu huísiopegua Tupã oipurúva umi omboguerekóva kuarahy ñemomba’e opa yvypórape ári rehe. Pe huísio ñemboty ohechauka “Tupã vengánsa ára”, ipuéva mokõive hendápe: Itupao apóstata rehe ha umi hekoañáva Itupao okápe oĩva rehe.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Jesús oñepyrũrõ guare peteĩhaite hembiapo pe tupaópe Nazaret-pe, Ha’e oipuru Isaías capítulo sesenta y uno omyesakã hag̃ua hembiapo ministerial, imarandu ha hembiapo, upéva oikehápe pe ñemombe’u pe ára Ñandejára venganza rehegua. Hembiapo ministerial, imarandu ha hembiapo ohechauka yma guive pe cien cuarenta y cuatro mil rembiapo ministerial, imarandu ha hembiapo, ha’ekuéra proféticamente oseguígui pe Cordero oho hag̃uáme.

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

Pe Ñandejára Jára Espíritu oĩ che ári; Ñandejára che unhi hag̃ua amombeʼu hag̃ua marandu porã umi imboriahúpe; chembou akuera hag̃ua umi korasõ oñembyaíva, aikuaauká hag̃ua sãso umi tembiguáipe, ha pe kaʼirã jepe ojepeʼa hag̃ua umi ñapytĩmbype; aikuaauká hag̃ua Ñandejára arýpe iporãva, ha ñande Ruete ára tepymeʼẽ rehegua; amokyreʼỹ hag̃ua opa umi ojaheʼóva; amoĩ hag̃ua umi Siónpe ojaheʼóvape, ameʼẽ hag̃ua chupekuéra jeguaka tanimbúpe rangue, vyʼa ñandy jojaha hag̃ua jehasa asy rendaguépe, ha mborayhu joja ñemomorã ñembyasy puku rendaguépe; ikatu hag̃uáicha oñehenói chupekuéra tekojoja yvyramáta, Ñandejára ñotỹ, haʼe hag̃ua oñemombaʼeguasu. Ha haʼekuéra omopuʼãta umi tenda yma guare oñehundivaʼekue, omopuʼã jeyta umi ñehundi yma guaréva, ha omyatyrõta umi táva oñembyaíva, umi ñehundi heta ñemoñare aja. Ha umi pytagua opytáta omongaru pene ovechakuéra, ha umi tetã ambue raʼykuéra haʼéta pene aradorkuéra ha pene parral ñangarekohára. Peẽ katu pejehérata Ñandejára Paʼikuéra; avakuéra pene renóita ñande Ruete Rembijokuáiha. Peʼuéta umi tetã ambue mbaʼereta, ha ipórape peñembotuicháta. Isaías 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Jesús oñemongarai jave oñehypykuévo moĩporã, ha upe techaukaha orrepresenta 11 jasyporundy ary 2001-pe, pe Espíritu Santo ñehypykuévo oñepyrũ hague oguejy umi ohechakuaávape ári, umi oikuaa va’ekue ára pahápe pe ama pyahu ñehẽngue ñemboyku had been typified pe historia Millerita-kuéra rehe, haʼekuéra hína umi tenda yma guarã oñehundi vaʼekue, umi cien cuarenta y cuatro mil omopuʼã jeýta, ojere jeývo Jeremías tape yma guarépe.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Pe marandu Cristo rekojojáre rehegua, osẽ vaʼekue pe ñemoĩrõ guasu 1888-gua guive, oiko jey kuri añeteguáva ko ára pegua; ha pe marandu osẽ vaʼekue pe ñemoĩrõ guasu 1888-gua guive haʼevaʼekue umi marandu porã oguerekóva pokatu ombojoaju jey hag̃ua umi korasõ ojekytĩva’ekuépe, ha katu ndaikatúi oipeʼa umi ikorasõ hatãvape, umi orekóva tesa ohecha hag̃ua, ha ndohechakuaáiva, ha orekóva apysa ohendu hag̃ua, ha noikũmbyrýiva. Pe marandu Cristo rekojojáre rehegua, osẽ vaʼekue pe ñemoĩrõ guasu 1888-gua guive, haʼe avei vaʼekue pe marandu Laodiceápe g̃uarã upérõ oguahẽ jey vaʼekue oipeʼa hag̃ua pe kaʼirã peteĩme’ẽ umi oĩvaʼekue pekádo rembiguáirõ, pe peteĩ oguerekóva pokatu oipeʼa hag̃ua okẽ kuéra avave ndaikatúiva oipeʼa, ha omboty hag̃ua okẽ kuéra avave ndaikatúiva omboty.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

11 jasyporundy 2001-pe, umi oguerútavaʼekue umi marandu porã, avei oguerojerure vaʼerã kuri Ñandejára ary ojehupyty hag̃uáicha ha Tupã ñembopochy ára. Ñandejára ñemoneĩ arýkatu avei oñepyrũ upe jave, ha Haʼe oĩmbaite dispuesto omoneĩ hag̃ua peteĩ Laodiceagua oñembyasýramo, pe ára Tupã ñembopochy rehegua og̃uahẽ meve, pe arakaʼeveʼỹ hag̃uáicha og̃uahẽtava arapokõindy léi Estados Unidos-pe. Upérõ ojehechaukáta iñembopochy peteĩ tupão ndoikuaaséivape pe ára ojehechaukaha hag̃ua chupe, ha upe jave avei oñepyrũ Babilonia kuña rekovai ári pe juicio oñemboguata ohóvo.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Ha’e ára iporã hag̃uáme, Ha’e opromete ombovy’áta opa umi ojahe’óvape, ha umi ojahe’óva Jerusalénpe ojehechauka Ezequiel kapítulo nueve-pe. Ipy’aguapy ogueru Consolador, pe mensaje ama paha rehegua rupive, upérõ oñehẽva hese kuéra ári. Hákatu upéva oikóta añónte oikuaáramo hikuái pe ama. Peteĩ jey oguerekóma rire Consolador, ha omohu’ã rire pe tembiapo omopu’ã hag̃ua umi tenda yma guaréma ojehejareíva, pe tape “línea ári línea” rupive, upéva ojehechauka Isaías pasáhepe peteĩ tembiapóramo omoĩ hag̃ua pe línea profesía rehegua, ohechaukáva historia marangatu ñembyaipa, ambue línea profesía rehegua ári, ohechaukáva peteĩ ñembyaipa. Upéicha jave, ha’ekuéra omopu’ã umi ñembyaipa heta generación rehegua. Upérõ “extraño-kuéra” ombohováita umi ojahe’óvape, oñemopu’ãva peteĩ poyviramo, umi extraño-kuéra ohecha hag̃ua.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Cristo ñemombe’u ijejapo ha hembiporã rehegua, oñemoĩháicha Isaías kapítulo sesenta y uno-pe, ha’e hína umi cien cuarenta y cuatro mil rembiapo ha ministerio. Upe tembiapo oñemombe’upyre umi marangatúva reforma movimiento-kuérape, ha ary 1989-pe og̃uahẽ ára paha, opaite umi “ára paha” mboyvegua ohechauka vaʼekue reheve. Yvyraicha peteĩ versíkulo, Daniel kapítulo ocho, versíkulo catorce, oñemombeʼu vaʼekue fundamento ha pilar central ramo pe movimiento Millerita-pe g̃uarã, upéicha avei pe versíkulo ha’éva fundamento ha pilar central pe movimiento Future for America-pe g̃uarã ha’e Daniel kapítulo once, versíkulo cuarenta. Umi Millerita-kuérape g̃uarã, pe pilar central resa’ẽ ojehechauka vaʼekue pe visión ysyry Ulai rehegua resa’ẽ ramo, ha pe movimiento Future for America-pe g̃uarã pe pilar central resa’ẽ ojehechauka vaʼekue pe visión ysyry Hiddekel rehegua resa’ẽ ramo.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Pe tesakã Daniel ojeruréva’ekue Tupãgui oñeme’ẽ vaʼekue peteĩchaite koʼã ára pahápe g̃uarã. Umi visión haʼe ohecháva’ekue ysyry guasu Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Sinar pegua, koʼág̃a oĩ oñekumplipávo, ha opaite umi mbaʼe oñemomarandúva’ekue pyaʼeite oikóta.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Mokõive mokõi visión rehegua, oñerrepresentáva mokõi ysyrýpe, ojoaju ojuehe, ha ojehu ára pahápe. Ijoaju ojoehegua “joaju” orrepresenta pe ñembojoaju yvypóra ha Tupãgua rehegua, ha upéva hína pe marandu Sy White jeyjey omombe’úva Cristo marandu ramo pe contexto-pe, upépe yvyporakatu oñembojoajúvo Tupãndive ndopyharei angaipápe. Mokõi ysyrýta orrepresenta upe joajuete.

“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

“Ndaipóri mba’eve sa’ive ñeñandukakuaa hag̃ua Tupã remikotevẽ jojaite. Ha’e ndohéi imandami hag̃ua umi mba’e oikotevẽva. Ndojeruréiva mba’eve ndaha’éiva tekotevẽ hag̃uáicha yvypórape omoĩ hag̃ua peteĩ ñe’ẽme Hendive. Tekotevẽ jahechauka umi angaipávape Hembipota teko rehegua ha jagueraha chupekuéra Cristo rendápe, ha’e añoite ipy’aguasu rupive ikatu hag̃uáicha oñehupyty ko tekoporãme.”

“The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

“Pe Salvador oikutu ijehe ári yvypóra rekove kangyha ha oikove tekove angaipa’ỹ reheve, ikatu hag̃uáicha yvyporakuéra ani okyhyje oñeimo’ãgui yvypóra reko kangy rupi ndaikatumo’ãiha ipu’aka. Cristo ou va’ekue ñandeapo hag̃ua ‘ñande rerekóvo pe teko marangatuetéva’; ha Hembikove ohechauka porã yvypóra reko, oñembojoajúvo Tupã reko ndive, noñemoĩri angaipa rehe.”

“The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

“Pe Salvador ipu'aka hag̃ua ohechauka hag̃ua yvypórape mba'éichapa ikatu avei ipu'aka. Opa umi Satanás ñemoñanga, Cristo ombohovái Tupã Ñe'ẽ rupive. Ojeroviágui Tupã ñe'ẽme'ẽre, Ha'e ohupyty pokatu ojapo hag̃ua Tupã mandamiénto, ha pe ñemoñangáva ndaikatúi ohupyty mba'eveichagua ventaja hese. Opa peteĩteĩ ñemoñangápe he'i va'ekue: ‘Ojehai hína’. Péicha Tupã ome'ẽ ñandéve Iñe'ẽ ikatu hag̃uáicha ñañemoĩ vai rovake. Tuicha eterei ha hepyeterei umi ñe'ẽme'ẽ ñande mba'éva, ikatu hag̃uáicha ko'ãva rupive ñande ‘jaiko partícipe pe naturaleza divina rehegua, jahejáma rire pe tekovaikuére oguerúva ñembota rupive oĩva ko yvy ape ári’. 2 Pedro 1:4.”

“Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

“Ere pe nde yvypóra oñeha’ã hag̃ua ani oma’ẽ umi circunstancia-kuérape, ni ijehegui ikangývare, ni pe tentación mbaretére, síno tama’ẽ Tupã Ñe’ẽ pu’akáre. Opavave imbarete niko ñande mba’e. ‘Nde Ñe’ẽ,’ he’i pe salmista, ‘añongatu che py’apýpe, ani hag̃ua ajapo angaipa nde rehe.’ ‘Nde rembe’y ñe’ẽ rupive ajehekýi umi tape omondohávagui.’ Salmo 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Pe pehẽkuaa oñembohetave vaʼekue 1798-pe ha 1989-pe, ohechauka Tupã Ñeʼẽ maranduhára oñembotyʼỹ jey hague. Iñeʼẽ omeʼẽ puʼaka ñande pytyvõ hag̃ua ñande hag̃ua ipuʼaka hag̃ua haʼe ipuʼaka haguéicha, ha “Hekove oikuaauka yvypóra, Tupã reko ndive oñembojoaju rire, ndojapoiha angaipa.” Ulaí Ysyry visión haʼe pe marah visión ijechauka rehegua, ha upéva ojehechauka pe marandu aranduka mokõi su ha mbohapy sua ára rehegua rupi. Hiddekel Ysyry visión haʼe pe chazon visión maranduhára rembiasakue rehegua, ha upéva ojehechauka pe mokõi su po sua ha mokõi pa ary marandu aranduka rupi. Pe marah visión ohechauka Tupã reko, ha pe chazon visión ohechauka yvypóra reko.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Mokõive yma guare ymaña Shinar yma guaretepegua, ha’éva Ulai ha Hiddekel, térã ko’ág̃a ojekuaaháicha Tigris ha Éufrates, ipahápe ojoaju y rape peteĩme hérava Shatt al-Arab ysyry rape, Irak ñemby gotyo; ha upéi Shatt al-Arab osẽ Persian Gulf-pe. Jesús oiporu pe mba’e ojehecháva ha tekovépe oĩva hag̃ua ohechauka hag̃ua pe mba’e espiritual; ha umi visión mokõive ysyrýgui ojoajúva, ko’ág̃a oĩmava oñembotývo, ohechauka peteĩ joaju oĩva apytépe yvypóra ha Tupãgua, oikóva oguahẽvo hikuái ipahápe oho hag̃ua yepe gotyo. Ko añetegua oñemopyenda mokõi profesía oñepyrũhápe, umi oñerrepresentáva mokõi visión Daniel capítulo ocho, versículo trece ha catorce-pe. Peteĩ visión ha’e pe porandu, ambue katu pe mbohovái; ha lógica rupive ndaikatúi oñemboja’o.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Yvypóra visión yvypóra rehegua, ohechauka hag̃ua pe ñembopiru pe santuario ha pe ehérsito rehe, oñepyrũ vaʼekue ary 677 a.C.-pe, ha pe visión divinidad rehegua, ohechauka hag̃ua Cristo jehechauka, oñepyrũ vaʼekue ary 457 a.C.-pe. Pe joaju divinidad ha yvypóra apytépe ojehechauka mokõi sientos mokõipa ary rupive, ombojoajúva mokõi ñepyrũha umi mokõi visión rehegua. Mokõi sientos mokõipa haʼe peteĩ símbolo “pe joaju yvypóra ha divinidad rehegua”, ha avei ojehechauka pe joaju rupive pe arandu ñembohetave ára paha jave 1798-pe, pe arandu ñembohetave reheve ára paha jave 1989-pe.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Pe marandu oñemoañetévape osẽva pe arandu hetave hag̃ua gui ary 1798-pe, oñepyrũ raẽ ojehechauka Miller rupive ary 1831-pe (ha upéi Vermont Telegraph kuatiahaipyre rupive ary 1833-pe). Ary 1831 ha’e mokõi sua ha veinte ary rire oñemoherakuã haguére pe Biblia King James ary 1611-pe. Pe Biblia King James orrepresenta peteĩ kuatia mokõivegua, pe Antiguo ha pe Nuevo Testamento rehegua. Ñepyrũ ha paha umi mokõi sua ha veinte ary rehegua “ojoaju” peteĩ ñemoherakuã Tupãguáva peteĩ ñemoherakuã yvypóra reheve. Pe marandu oĩva pe ñemoherakuã yvypórapegua ryepy ou vaʼekue pe tesape Tupãgui osẽ vaʼekue gui, oñembojaʼoʼỹ vaʼekue ára paha peve ary 1798-pe, ha upéi oñemoañete peteĩ tembiapo ojejapóva peteĩ tembipuru yvypóra rupive, haʼe oñepyrũ vaʼekue omoherakuãvo upe marandu ary 1831-pe. Haʼe vaʼekue peteĩ ñemoherakuã Tupãguáva, peteĩ marandu Tupã omboty hag̃ua, ha upéi yvypóra ombojaʼoʼỹva, ha upe rire oñehechauka peteĩ tembipuru yvypóra rupive. Pe ñeʼẽ hebreo oñembohasáva “publish” ramo Ñandejára Ñeʼẽme heʼise: oñehenói hatã hag̃ua, osapukái hag̃ua, ojehupyty hag̃ua herakuã, ojeguereko hag̃ua peteĩ invitado, oñeinvita hag̃ua, oñemombeʼu hag̃ua, oñemeʼẽ hag̃ua téra, oñepredika hag̃ua, oñeproklama hag̃ua, oñemoñeʼẽ hag̃ua, oñemoherakuã hag̃ua. Miller oñepyrũ omoherakuã hag̃ua imarandu ary 1831-pe, ha upéi ary 1833-pe añetehápe oñemoherakuã Vermont Telegraph-pe.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Pe marandu oñemohenda porãva osẽva pe arandu jehupytyvégui ary 1989-pe oñemoherakuã raẽkue ary 1996-pe (revísta *The Time of the End*-pe), mokõi sua ha mokõipa ary rire oñemoherakuã haguére umi mokõi kuatia marangatu ojekuaáva héraramo *Declaration of Independence* ary 1776-pe (ha upéi *Constitution of the United States*) ary 1789-pe. Pe ñepyrũ ha paha umi mokõi sua ha mokõipa ary rehegua ombojoaju Tupã rekove yvypóra rekovéndi, ha upéva ojapo umi mokõi kuatia Tupãgui guarã oñemoherakuã rupive, oñepyrũvo ary 1776-pe. Daniel kuatiañe’ẽ oñemboty’ỹ jey ramo pe ára pahápe ary 1989-pe, pe marandu oñemohenda porãva, ojeguerúva’ekue peteĩ tembiporu yvypóra rembiapo rupive, oñemoherakuã ary 1996-pe. Pe joapy ha’e va’ekue: peteĩ ñemoherakuã Tupãgua, upéi peteĩ jeipe’a, ha upéi peteĩ ñemoherakuã yvypóragua.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Mokõive ára pahápe, añetegua mbohapy jekuéra ojehechauka porã. Mokõivéva oñepyrũ peteĩ kuatiañemoherakuã Tupãgui oúva rehe peteĩha tembiaporãramo, ha peteĩ kuatiañemoherakuã yvypóra ojapóva, omyesakãva peteĩ marandu Tupãgui ouva’ekue, ha’e pe pahaite tembiaporã. Pe mbytegua tembiaporãme Judá ñemoñare León oipe’a umi sello pe marandu Tupãgui ouva’ekue rehe upe tembiasakuepe g̃uarã, ha upéi oiporavo peteĩ tembiporu yvypóra ombyaty hag̃ua pe tesape ojeipe’áva’ekue pe kuatia Tupãgui ouva’ekuégui. Upe jeipe’a oikóramo, oñehechauka peteĩ pu’aka’ẽ umi ñaña apytépe, ndoikuaáiva pe arandupyeta. Upévare, peteĩ kuatiañemoherakuã Tupãgui ouva’ekue ojehechauka hebreo achegety peteĩha tai rupive; pe arandupyeta ojehechauka paapyha tai rupive, upépe pe pu’aka’ẽ oñehechauka; ha pe kuatiañemoherakuã yvypóra ojapóva pe marandu Tupãgui ouva’ekue especial rehegua upe tembiasakuepe g̃uarã ha’e pe pahaite tai hebreo achegetýpe, ha oñondivepa umi mbohapy tai he’ise “añetegua”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Ulaí ha Hiddekel ysyrykuéra rehegua jehecha pyahukuéra, ko’ág̃a oñepyrũva oñekumpli, ohechauka ára pahápe pe kuaapy ñembohetave mokõive ysyrygui oñembojoajuha oñemomba’eguasu hag̃ua ko añetegua: Tupã reko ojehe’áva yvypóra rekóre ndaipochyiri angaipápe. Daniel ohupyty pe jehecha ohechaukáva Cristo ojehechaukaha mokõi su cien ary profesía pahápe ary 1844-pe, Ulaí ysyry rembe’ýpe.

And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

Ha ahecha peteĩ visión-pe; ha ojehu, ahechávo, aime hague Susan-pe, palásiope, oĩva Elam provincia-pe; ha ahecha peteĩ visión-pe, ha aime Ysyry Ulái ykére. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniel orresivi pe visión ohechaukáva pe visión umi mokõi su quinientos ha mokõi pa ary rembiasakue profética rehegua, oĩ aja ysyry Hiddekel rembe’ýpe.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

Ha árape peteĩha jasýpe, mokõipa irundyha árape, aime aja pe ysyrýpe guasu rembe’ýpe, héra Hiddekel. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Upéi rire, Gabriel omombe’u porã pe chazon visión rembiaporã Hiddekel Ysyry rehegua, pe versículo catorce-pe.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ko'ág̃a aju amboikuaa hag̃ua ndéve mba'épa oikóta ne retãyguakuérape umi ára pahápe: pe visión niko gueteri heta ára rehegua. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Pe visión oñeme'ẽva Ysyry Ulái rehe ohechauka Cristo “ojehechaukaha”, (divinidad) ha'e pya'e ou ramo guare Itémplope 22 jasypa 1844-pe. Upéva orrepresenta “divinidad” oikeha umi Millerita róga guasúpe (humanidad) upe árape, Ñemoĩporã Ára rehehápe, he'iséva ára “oñembojoaju hag̃ua peteĩme”, orrepresentáva divinidad ha humanidad joaju. Pe visión oñeme'ẽva Ysyry Hidékel rehe ohechauka mba'épa oúta Tupã tavayguakuérape ári (humanidad) ára pahápe.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Ñepyrũ pe visión rehegua “ojehechaukáva” ha’e vaʼekue ary 457 a.C. Mokõi sientos ha mokõi pa ary rire pe período profético omombeʼúva pe ñembopyrũrã ñembyái pe santuario ha pe ehérsito rehe, oñepyrũvaʼekue ary 677 a.C.-pe. Pe opa hag̃ua umi mokõi sientos ha mokõi pa ary oñembojoaju vaʼekue iñepyrũme mokõive visión rehe, ojehechauka vaʼekue pe Papapyha Porãite rupive, ha upéva avei hína pe Ñeʼẽkuaa Porãite Habacuc 2:20-pe.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Ha Ñandejára oĩ itupãópe marangatupe; tokyta opavave yvy henyhẽva hendape henondépe. Habacuc 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Yvypóra ha divinidad rehegua joaju, oñehechauka vaʼekue ñepyrũrãme mokõi profesía ñepyrũha rupive, ojekuaa hag̃ua ipahakuéra joajúpe capítulo ha versículo omombeʼúva pe divinidad jejapo pyaʼeha pe témplope haʼe omopuʼã vaʼekuépe umi irundy pa poteĩ ary aja, oñepyrũva pe ára paha arýpe 1798-pe, ha opa irundy pa poteĩ ary rire, 22 jasypa 1844-pe.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

¿Peikuaa piko peẽ ha’eha Tupã róga marangatu, ha Tupã Espíritu oikoha pende pype? Oiméramo avave omongyʼa Tupã róga marangatu, Tupã ohundíta chupe; Tupã róga marangatu niko imarangatu, ha upéva hína peẽ. 1 Corintios 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

22 jasypakõi 1844-pe, pe visión “jehechauka” rehe oĩháicha, Habacuc ohechakuaa Ñandejára oĩha Itupaópe marangatúpe. Ha’e omopu’ã jeýkuri pe Tupaóga oñehundiva’ekue ha oñembohasáva’ekue py guýpe mokõi mil quinientos veinte ary aja, cuarenta y seis ary pukukue.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Ha ere chupe, ere hag̃ua: Péicha he’i Ñandejára ipu’akapáva, he’ívo: “Péina pe kuimba’e héra YVYRAKÃ; ha okakuaáta iñambueha guive, ha omopuʼãta Ñandejára róga guasu. Ha’e voi omopuʼãta Ñandejára róga guasu; ha ogueraháta pe mbytetee, ha oguapýta ha ogoverna hag̃ua iguapyha guasu ári; ha pa’i ramo oĩta iguapyha guasu ári; ha py’aguapy ñemoñe’ẽ oĩta mokõivéva apytépe.” Ha umi akãjegua oikóta Helem-pe g̃uarã, ha Tobías-pe g̃uarã, ha Jedaías-pe g̃uarã, ha Hen-pe, Sofonías ra’y, mandu’arã ramo Ñandejára róga guasúpe. Ha umi mombyry oĩva ou ha omba’apóta Ñandejára róga guasúpe, ha peẽ peikuaáta Ñandejára ipu’akapáva chembou hague pene rendápe. Ha kóva oikóta, peneñe’ẽrendúramo kyre’ỹme pendejára Ñandejára ñe’ẽ rehe. Zacarías 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Juan 2:20-pe, Cristo omopotĩ rire pe tupaópe, ha upéva, Hermana White he’iháicha, oñekumpli vaʼekue Malaquías mbohapyha kapítulope, ha péicha avei 22 jasypa 1844-pe, pe Ñe’ẽrerahaha Pacto rehegua oumbyaipaite voi Itupaópe.

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

Jesús ombohovái ha he'i chupekuéra: Peity ko tupão, ha mbohapy ára hag̃uápe che amopu'ã jeýta. Upémarõ umi hudío he'i: Irundy pa seis aryma oñemopu'ã hag̃ua ko tupão, ha nde piko remopu'ã jeýta mbohapy ára hag̃uápe? Ha'e katu oñe'ẽkuri hete rehegua tupão rehe. Juan 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Malaquías capítulo tres oñekumpli hag̃ua, Cristo oúkuri sapyʼa Itémplope omopotĩrõ guare pe témplo imbaʼeporavo ñepyrũme Juan capítulo mokõipe, upéva ohechauka hag̃ua 22 de octubre de 1844. Pe ñemopotĩ Cristo ojapóva pe témplope Juan capítulo mokõipe, ha 22 de octubre de 1844, haʼékuri peteĩ ñekumpli Malaquías capítulo tres rehegua. Juan capítulo MOKÕI ha versículo VEINTE-pe, ñandejáraʼe hína pe témplo yvypóra oñemopuʼã hague cuarenta y seis áñope, ha pe témplo Tupãgua oñemopuʼã jey hague mbohapy árape. Pe témplo yvypóra ndoguerekói Habacuc remiandu “témplo marangatu” ramo ndoumbáiramo Tupãreko pype sapyʼa, oiko haguéicha 22 de octubre de 1844-pe, Tupãreko oñembojoajúramo yvypórare ndopytái angaipápe. Mokõi ysyry guasu Sinar rehegua visión-kuéra ohechauka pe añetegua yvypóra oñembojoajúva Tupãrekóre ndangaipaiha.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Ñande rosegíta ñahesa’ỹijo hag̃ua Daniel kapítulo once pegua versíkulo cuarenta pe artículo oúvape.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Peẽ avei, ita oikovévaicha, pejejapo peteĩ óga espiritual, peteĩ pa’i aty marangatúpe g̃uarã, peikuaveʼẽ hag̃ua mymbajukaʼỹ espiritual, Tupã oipotáva Jesucristo rupive. 1 Pedro 2:5.