In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
Umi artíkulo mboyveguápe roñeme’ẽ tiempo jahechakuaa hag̃ua umi característica profética pe mokõiha prueba rehegua umi mbohapy prueba apytépe, ojejapóva representaciónramo umi mbohapy ánhel rupive. Káda ánhel ohechauka peteĩ prueba específica, ha pe mokõiha prueba ojehechauka peteĩ prueba ojehecháva ramo. Rohechakuaa vaʼekue umi mbohapy ánhel kompletoite, ha umi irespectíva prueba ojehechauka avei Daniel kapítulo peteĩme, upépe pe mokõiha umi mbohapy prueba apytégui oñemopyenda vaʼekue Daniel ha umi mbohapy imarangatúva jehecharã rehe, hoʼu rire hikuái tembiʼu kaʼavopegua, pe Babilonia rembiʼu rangue. Ambue característica pe mokõiha prueba rehegua haʼe hína pyʼỹinte ojehechauka hag̃ua peteĩ representación ramo pe joaju Iglesia ha Estado rehegua.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Mbohapyve ánhel ha umi iñeha’ã peteĩteĩva ojekuaa Nimrod Babel ho’ápe Génesis kapítulo once-pe. Umi mbohapy iñeha’ã ojehechauka upépe umi mbohapy jevy ojepuru hag̃uáicha pe ñe’ẽjoaju “go to” umi versíkulo mbohapy, irundy ha poapy-pe. Pe mokõiha jevy ojepurúva “go to”, versíkulo irundy-pe, omarka pe mokõiha ánhel ñeha’ã.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Ha he’i hikuái: Peju, jajapo ñandéve peteĩ táva ha peteĩ yvyramimi yvate, ijapỹva og̃uahẽ hag̃uáicha pe yvágape; ha jajapo ñandéve peteĩ téra, ani hag̃ua ñañemosarambi opa rupi ko yvy ape ári. Génesis 11:4.
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Peteĩ táva orrepresenta peteĩ estado, ha peteĩ tórre orrepresenta peteĩ iglesia. Avei haʼekuéra oipotákuri peteĩ carácter específico, ojehechaukaháicha ijehupytysépe ojapóvo hag̃ua ijupekuéra peteĩ téra. Pe mokõiha prueba-pe, heta jey carácter ojehechauka, ha upéva ojejapo peteĩ carácter opuesto rehegua joavy rupi, ojehechaukaháicha Caín ha Abel, umi kuñataĩ arandu ha umi ndaharakuaáiva, térã Daniel mokõiha prueba-pe, pe jehecharã ojehecháva umi hoʼúva Babilonia rembiʼu, umi hoʼúva legúmbre rehegua ndive oñembojojávo.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Eiporu nde rembiguáipe, ajerure ndéve, pa ára; ha tome'ẽ oréve ka'avo rokaru hag̃ua, ha y ro'u hag̃ua. Upéi tojehechami ore rova nde renondépe, ha avei umi mitãrusu rova ho'úva mburuvicha guasu rembi'u pehẽngue; ha reikuaaháicha, upéicha ejapo nde rembiguáire. Upémarõ haʼe omoneĩ chupekuéra ko mba'épe, ha oiporu chupekuéra pa ára. Ha umi pa ára opambovévo, hesakuéra ojekuaa iporãve ha tovevúi so'ópe opaite umi mitãrusúgui ho'úva mburuvicha guasu rembi'u pehẽngue. Daniel 2:12–15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
Millerita rembiasakuepe, pe mokõiha ánhel ñeha’ãme ojehechauka mokõi aty omomba’éva. Pe aty ndohasáiva pe ñeha’ã oiko Róma rajykuéraramo; ambue aty katu ha’e umi jerovia hag̃ua osegíva tesape tenonde gotyo ohóva rapykuéri. Róma rajykuéra ojogua i sy maranduhápe profétikamente; ha pe sy ha’éva hikuái rajy, ojehechakuaa chupe kuña itavyha sy ramo. Marandu profétikape, kuña itavyha ha’e peteĩ tupao oikeva peteĩ joajúpe Estado ndive, papado ra’ãngaicha.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Pe primero umi mbohapy ánhelgui Apocalipsis capítulo catorce-pe, oguereko opavave mbohapy prueba peteĩteĩva umi mbohapy ánhelgui, péicha avei Daniel capítulo peteĩ. Daniel doce-pe avei ojehechauka pe proceso de prueba mbohapy jeygua, upévare pe proceso de prueba mbohapy jeygua oĩ mokõivéva Daniel aranduka ñepyrũme ha ipahápe.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Heta oĩta oñemopotĩta, oñembo morotĩta ha oñeha’ãta; ha umi heko vaíva katu heko vaíta: ha avave umi heko vaíva apytégui ndoikuaamo’ãi; umi arandúva katu oikuaáta. Daniel 12:10.
The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Pe ñeha’ã peteĩha, versíkulo diez-pe, ha’e pe ñemopotĩ oikóva pe aty guasu kotýpe pe santuariope, upépe pe ovecha ra’y ojejuka ha pe hekojoja oñeme’ẽ pe angaipávape. Pe mokõiha ñeha’ã, versíkulo diez-pe, ha’e toñembo morotĩ, upéva ojehechauka pe tenda marangatúpe pe santuariope, ha upéva ohechauka araka’épa pe ñemomarangatu oñeme’ẽ pe ogueroviávape. Pe mbohapyha hatua ha’e toñeha’ã, upéva ohechauka pe huísio pe Tenda Marangatuvévape, upépe Tupã retayguakuéra oñembyai hag̃ua ha pe ñembojeguaru guasu oñemohu’ã. Mokõi aty omomba’égui ojehechauka umi hekoañávare noikũmbýiva ha umi arandu oikũmbývare.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Pe mokõiha jehasa pyre, oñerrepresentáva heta jey Ñe’ẽ Marangatupe, ohechauka peteĩ jehechapy jehasa, upépe ojehechauka mokõi aty omomba’égui, ha Iglesia ha Tetã joaju ojehechaukarãramo. Upéicha avei iñimportánte pe mokõiha jehasa rehegua peteĩ mba’eteeteha ha’eha omotenondéva mbohapyha jehasápe, ha pe mbohapyha jehasa orrepresenta huísio. Upéicharõ jepe, oĩ peteĩ ñeñangareko iñimportánteva pe mbohapyha jehasa huísio rehegua, pórke umi mbohapy jehasa peteĩteĩ oike avei peteĩ huísipe; ha katu pe peteĩha ha mokõiha jehasa oñemoĩ peteĩ tembiasakuepe, upépe tekokatu ñemoheñói gueteri ikatu. Pe mbohapyha jehasa iñambue, ha’égui peteĩ jehechaukaha profétika, omombe’úva añoite mba’e aty omomba’éguipepa nde reiko kuri pe mokõi tembiapo ypykuépe pe jehasa rape rehegua.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
Pe sellamiento ára umi cien cuarenta y cuatro mil, oñepyrũva’ekue 11 de septiembre de 2001-pe ha opa hag̃ua pe léi dominical-pe Estados Unidos-pe, oĩ mbohapy prueba. Pe peteĩha prueba ha’e va’ekue pe ánhel oguejy ramo guare 11 de septiembre de 2001-pe, ha ojoajúvo pe ánhel oguejy va’ekue historia millerita-pe 11 de agosto de 1840-pe, upéicharõ pe prueba ha’e peteĩ prueba tembi’u rehegua. Daniel capítulo peteĩme, pe peteĩha prueba ha’e va’ekue Daniel omoĩ ramo guare ipy’apýpe ndokaru mo’ãiha mburuvicha guasu rembi’u rehe. Espíritu Santo oguejy ramo guare Cristo ñemongarai jave, ha upéi Ha’e ohasa ramo guare irundy pa ára okaru’ỹre, Iprueba peteĩha ha’e va’ekue tembi’u rehegua.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Pe mbohapyha ha paha paha pe tiémpo ñemboty rehegua peteĩ sientokuarenta y irundy mil rehegua ha’e pe léi domingo rehegua. Upe tiémpope opa umi oikuaáva porã pe séptimo ára sábado rembijerure, ha oiporavóva omomba’e guasu hag̃ua kuarahy ára, ohupytýta pe mymba ñemarka, ha okañýma hag̃ua opa ára guarã. Mbohapy áño rire, Daniel capítulo peteĩpe, Daniel ha umi mbohapy imarangatuetéva ogueraha ñemondýi’ỹre Nebucodonosor renondépe (peteĩ ta’anga pe léi domingo rehegua), oñehusga hag̃ua pe ñembokatupyry rehe orekova’ekue umi mbohapy áño ohasávape. Pe Túva ha pe Ta’ýra oguejy jave Nimrod rembiasápe pe ñemoĩ hag̃ua ijehe rehegua, pe mbohapyha “jahána”-pe, ha’e va’ekue ombojehe’a hag̃ua iñe’ẽnguéra ha omyasãi hag̃ua chupekuéra opa rupi. Pe mbohapyha prueba ha’e pe prueba pahaite omboykéva mokõi aty opa ára guarã.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
“Pe ñana’ỹhũ rehegua ha pe pira ñuhã rehegua mbo’ehakuaa mokõivéva hesakã porã ombo’eha ndaipóriha araka’eve peteĩ ára opa umi iñañáva ojevýta Tupã gotyo. Trígo ha ñana’ỹhũ okakuaa oñondive pe mbytykõha peve. Umi pira porã ha umi ivaíva oñembyaty oñondive y rembe’ýpe, ojehe’o paha hag̃uáicha.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Jey, koʼã mboʼeháraʼỹ rupive oñemboʼe hag̃ua ndaipóriha ambue tiempo de gracia pe juicio rire. Oñemohuʼã vove pe tembiapo marandu porã rehegua, upéi pyaʼe oiko pe ñembojaʼo umi iporãva ha umi ivaíva apytépe, ha peteĩteĩ aty rekove paha oñemopyenda hag̃ua opa ára g̃uarã.” Christ’s Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Pe tiempo oñesella hag̃ua umi ciento cuarenta y cuatro mil opa pe léi domingo oútamavape, ha upe mbohapyha prueba ha pe peteĩha prueba og̃uahẽva’ekue 11 jasyporundy 2001-pe apytépe, pe mokõiha prueba oguerúta hikuái Adventísmo Laodiceaguáre. Ndaha’éi oĩva “aravo de prueba juicio rire”, pórke pe tembiapo evangelio rehegua upérõ oñemohu’ãma umi ciento cuarenta y cuatro mil-pe g̃uarã.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Hermana White ombo’e heta hendápe ñande ndajaasáiramo pe peteĩha prueba, upéicharõ ndaikatumo’ãi jaasa pe mokõiha prueba; ha ñaipytyvõ’ỹre pe mokõiha prueba ñandeporã hag̃uáicha, jahechaukáta ñane ñembotavy pe mbohapyha prueba-pe, pe prueba ohechaukáva añetegua.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Che jevy jey hína Cristo peteĩha jeju marandu ñemombe’úpe. Juan oñemondo Elías espíritu ha pokatu rupive ombosako’i hag̃ua Jesús rape. Umi omboykéva Juan testimonio ndojeporuporãi Jesús mbo’epykuéragui. Iñemoĩ hag̃ua pe marandu oñemombe’úva Ijeju rehe omoĩ chupekuéra ikatuhápe ndoguerohoryséi hag̃ua pe prueba ipu’akavéva ha’eha Mesías. Satanás omotenonde umi omboykéva Juan marandu hag̃ua oho mombyryve, omboyke ha omosãingóvo Cristo kurusúre. Péicha ojapóvo, omoĩ ijehekuéra peteĩ tenda ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, ombo’éva’ekue chupekuéra tape oikévo pe santuario yvágape. Pe ao ñemboty tupãópe ojekytĩmbávo ohechauka umi judío kuéra sacrificio ha tembiapoukapy ndojehecharamovéimotaha. Pe Sacrificio Tuicháva ojepresentáma ha oñemoneĩma, ha Espíritu Santo oguejýva Pentecostés árape oguerova umi temimbo’e akãgui pe santuario yvy arigua guive pe santuario yvágape, upépe Jesús oike hague Iuguy tee rupive, oñohẽ hag̃ua Itemimbo’ére Iexpiasiõ porãnguéra. Ha umi judío opyta pytũmbýpeite. Okañy chuguikuéra opaite tesape ikatúva oguereko pe plan de salvación rehegua, ha opytave ojerovia hag̃ua isacrificio ha iofrendakuéra mba’evéichagua valor’ỹvare. Pe santuario yvágape oipyhýma pe santuario yvy arigua rendaguépe, hákatu ha’ekuéra ndoikuaái pe ñemoambue. Upévare ndaikatúi oipytyvõ chupekuéra Cristo mediación pe tenda marangatúpe.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Heta oĩ ohecha py’ahatãme umi judío rape Cristo-pe omboyke ha omosãingóramo; ha omoñe’ẽvo hikuái tembiasakue mba’éichapa chupe oñemotĩ vaiete, oimo’ã hikuái ohayhuha chupe, ha ndotoveimo’ãiha chupe Pedro ojapohaguéicha, térã ndohupytymo’ãiha kurusúre umi judío ojapohaguéicha. Ha Tupã, omoñe’ẽva opa tapicha korasõ, ogueru prueba-pe pe mborayhu Jesús rehegua ha’ekuéra he’iva’ekue oñanduhague. Opa yvága omaña kuri ipy’aite guive pe marandu peteĩha ánhel rehegua ñemoguahẽre. Ha heta, he’íva ohayhuha Jesús-pe, ha osẽva tesay ojapo jave kurusu rembiasakue ñemoñe’ẽ, opuka vai pe marandu porã ijúvo rehegua rehe. Ovy’a hag̃uáicha oguerohory rangue pe marandu, he’i hikuái upéva ha’eha peteĩ jejavy. Oñemotĩ hikuái umi ohayhúvape ijehechauka, ha omosẽ chupekuéra umi tupãógui. Umi omboykéva pe marandu peteĩha ndaikatúi ohupyty porã pe mokõihágui; ha avei ndohupytyporãi pe sapukái pyharepytegua, oĩva hag̃uáicha ombosako’i chupekuéra oike hag̃ua Jesús ndive jeroviápe pe tenda imarangatuvévape pe tekohápe yvagapegua. Ha, omboykévo umi mokõi marandu ohasava’ekue, omopytũiterei iñakãkuaaha ikatu hag̃uáicha ndohechái mba’eveichagua tesape pe marandu mbohapyha ánhel reheguápe, ohechaukáva pe tape pe tenda imarangatuvévape. Ahecha umi judío omosãingo haguéicha Jesús-pe, upéicha avei umi tupao héravante omosãingo ko’ã marandu; upévare ndoikuaái mba’éichapa jeike pe tenda imarangatuvévape, ha ndaikatúi ojeporu hag̃ua chupekuéra Jesús oñemoĩ hag̃uáicha hese hag̃ua upépe. Umi judío ojapohaguéicha, oikuave’ẽvo umi mymbajuka ndovaléiva, ha’ekuéra oikuave’ẽ umi ñembo’e ndovaléiva pe koty Jesús oheja va’ekuépe; ha Satanás, ovy’áva pe ñembotavýpe, omoĩ hi’ári peteĩ tekotevẽ jeroviapegua, ha ogueraha ko’ã kristiano he’íva ijeroviaha apytu’ũkuéra hendápe voi, omba’apóvo ipokatu reheve, iséñal reheve ha umi hechapyrã japu reheve, ombohape hag̃ua chupekuéra itrapápe.” Early Writings, 259–261.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Ñande nañamoneĩriramo pe marandu ñemomarandu rehegua ojehechaukáva 11 de septiembre de 2001-pe, upéicharõ katuete ñamoneĩta pe léi domingo rehegua og̃uahẽ vove, oĩramo gueteri ñande rekove. Upéva he’iséva, pe prueba jajehechakuaahápe ñande destino eterno, ha pe prueba jahasava’erãva jañesella mboyve pe léi domingo rehe, ha’éva pe prueba jahasava’erãva pe tiempo de gracia oñemboty mboyve, ha’e pe mokõiha prueba, ha upéva hína pe prueba ta’anga mymba ñarõ guasu rehegua.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Ñandejára ohechauka chéve hesakã porã hag̃ua pe mymba ra’anga ojejapotaha pe gracia ára oñemboty mboyve; péva ha’éta rupi pe prueba guasu Ñandejára tavayguakuérape g̃uarã, upéva rupive ojedesidíta iñdestíno opave’ỹva. Nde posición ha’e peteĩ jehe’a tuicháva peteĩcha’ỹva rehegua, ha upévare mbovymínte oñembotavyta.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalípsis 13-pe ko mba’e ojehechauka porã; [Apocalípsis 13:11–17, ojepurahéi].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba ohasava’erãha Ñandejára tavayguakuéra oje-sella mboyve. Maymáva ohechaukava’ekue ijeroviaha Ñandejára rehe, oñongatúvo Iley ha ombotovévo omoĩ hag̃ua peteĩ sábado japu, oñemoĩta Ñandejára Jehová poyvi guýpe, ha ohupytyta pe sello Ñandejára oikovéva rehegua. Umi ome’ẽva pe añetegua yvágagui ou vaekue, ha omoneĩva pe domingo sábado, ohupytyta pe mymba marca.” Manuscript Releases, volúmen 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Pe mokõiha prueba oñeme’ẽva sello ára-pe umi cien cuarenta y cuatro mil-pe guarã ha’e peteĩ prueba profética ojehechaukáva visión rupive. Upéva oikotevẽ oñemyesakã hag̃ua mymba ra’anga ñemoheñói Estados Unidos-pe, ha upe prueba ikatu hag̃uáicha ojekuaaukánte Tupã Ñe’ẽ profética rupive. Ha ndaha’éi upévante: Tupã Ñe’ẽ profética oñentendéta umi tapicha oiporavóva okaru hag̃ua ama paha marandu rehe añoite, upe marandu ojehechaukáva “línea ári línea” metodología ramo. Ñande ñamboyke ramo ñakaru hag̃ua pe marandu oĩva pe ánhel mbarete Apocalipsis dieciochopegua pópe, ha’e oguejy jave, ndajajarekómo pe katupyry jahechakuaa hag̃ua mymba ra’anga ñemoheñói.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Ikatu hag̃uáicha oñekaru pe marandu oĩvare pe ánhel pópe, tekotevẽ pe profesía mbo’ehára ohechakuaa hag̃ua pe ánhel orekoha peteĩ marandu ipópe. Umi mbareteha ánhel Apocalipsis mokõi paapyapy guive oguejy vove, pe versíkulo ndohesakãporãi mba’eve ipópe oĩva, ha katu pe tapereko línea ári línea omoĩ hag̃ua gueteri heta testígo rupi peteĩ añetegua: akóinte oĩ peteĩ marandu umi ánhel oguejývape ipópe. Umi omboykéva pe tapereko línea ári línea, hesa’ỹijo pe marandu ome’ẽva pe prueba pe mymba ra’anga oñemopyendaha Estados Unidos-pe. Upéva tekotevẽ ojehechakuaa, ñande rape opa’ỹvape g̃uarã oñemopyenda hag̃ua ko añeteguáre. Línea ári línea rupive, Hermana White omombe’u umi profesiagua tekome’ẽ pe ánhel peteĩha rehegua, ha umi peteĩchagua tekome’ẽ pe ánhel mbareteha Apocalipsis capítulo 18-peguáre.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Ojehechauka pe interés opavave yvágape ojejapóva pe tembiapo yvy ári rehe. Jesús omondo peteĩ ánhel ipoderósoiterei hag̃ua oguejy ha oñe’ẽ mbarete hag̃ua umi oikóvape yvy ári toñembosako’i hag̃ua Ijehechauka mokõihápe guarã. Pe ánhel osẽvo Jesús renondégui yvágape, peteĩ tesape hesakãitereíva ha gloriosoiterei ohóma tenondépe. Oje’e chéve hembiaporãha omyesakã hag̃ua yvy iñemimbipa reheve ha oñe’ẽ mbarete hag̃ua yvypórape Tupã pochyrã oútava rehe. Hetaiterei oipyhy pe tesape. Oĩva ko’ãva apytépe ha’ete ku iñakãguapyeterei, ambue katu ovy’a ha horyeterei. Opavave umi oipyhy va’ekue pe tesape ombojere hova yvága gotyo ha omomba’eguasu Tupãme. Jepe oñehẽ opavavére, oĩ va’ekue oike mante va’ekue ipoguýpe, ha nda’opyhýi va’ekue py’aite guive. Heta henyhẽ pochy guasúgui. Mbo’ehára ha tavaygua ojoaju umi aña reheve ha py’atãme ombotove pe tesape oñehẽva’ekue pe ánhel ipoderóso guive. Ha opavave umi oipyhy va’ekue pe tesape ojei pe yvóragui ha ojoaju mbarete ojupekuéra ndive.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
“Satanás ha iñangekuérape ndive oñemoĩmbaite hína omba’apo hag̃ua ojokuaávo hetaite ikatuháicha apytu’ũnguéra tesakágui. Umi aty omboykéva upéva ojehejarei pytũmbýpe. Ahecha Tupã remimbou omaña porãitereiha, tuichaite hag̃ua iñaranduka, ipuévlope he’íva ha’ekuéraha imba’e, oñeha’ãvo ohaikuaa hag̃ua pe teko ohechauka va’ekue hikuái, oñemoĩ jave henondépekuéra pe marandu yvágagui ouva’ekue. Ha hetaiterei umi he’íva ohayhuha Jesúspe ojere jave pe marandu yvágapegua-gui ñembohory, ñembojojávo ha ñembyai reheve, peteĩ ánhel oguerekóva ipópe peteĩ kuatiañe’ẽngue ojapo pe jehai ñemotĩrã. Opa yvága henyhẽ pochy marangatu reheve Jesús oñemomirĩ haguére péicha umi he’íva ha’eha hapykuéri rupi.” Early Writings, 245, 246.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
Pe pasáhepe, Apocalipsis kapítulo catorce pe ánhel peteĩha oñemondákuri “oguejy ha oavisa hag̃ua yvy arigua kuérape oñembosako’i hag̃ua Ijeyjevy mokõihápe”, ha kóva hína peteĩchaiténte pe tembiapo Apocalipsis kapítulo dieciocho pe ánhel rehegua. Pe ánhel peteĩha rembiaporã ha’ékuri “omyesakã hag̃ua yvy iñemimbipa reheve ha oavisa hag̃ua yvypórape Ñandejára poxy oútavagui,” ha upéva jey peteĩ jeýnte pe tembiapo kapítulo dieciocho pe ánhel rehegua. Umi ohupytýva’ekue pe marandu “omomba’eguasu Ñandejárape,” ha umi omboykéva’ekue pe marandu “oñehéja pytũmbýpe ite.”
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Daniel ha umi mbohapy kuimba’e imarangatuva oiporavo okaru hag̃ua tembi’u yvagaguigua, ha ambue aty okaru Babilonia rembióre. “Jehechaukaha rupive ñeha’ã” pahápe, pa ary, Daniel ha iñirũnguéra ombohetaramo Tupãme, hova kuéra ojehecha hag̃ua ipirapireve ha iporãve umi okarúva Babilonia rembiógui. Pe ánhel peteĩha marandu, Ojehechaukaha kapítulo irundyha guive, orrepresenta mbohapyve ñeha’ã pe marandu porã opa ára guarã jeikuaaukápe. Peteĩha ñeha’ã ha’e hag̃ua kyhyje Tupãgui, mokõiha ha’e hag̃ua ñame’ẽ chupe mborayhu ha jehecharamo, ha mbohapyha ñeha’ã ha’e pe huísio aravo og̃uahẽ jave. Umi oguenohẽva’ekue pe kuatia’i pe ánhel peteĩha poguýgui ha ho’úva’ekue chupe, Juan ohechauka haguéicha kapítulo diezpe, ombohetaramo Tupãme pe mokõiha ñeha’ãme, ha upéi oñembosako’i oike hag̃ua Nabucodonosor huísiope. Tysýi ári tysýi, peteĩha ñeha’ã 11 jasyporundy ary 2001-pe ha’e va’ekue okaru hag̃ua pe kuatia’i pe ánhel mbarete poguýpe oĩvagui. Upe ñeha’ã omoñepyrũ pe ambue ñeha’ã, mokõi aty omomba’éva rehegua ojekuaauka hag̃ua mboyve pe mbohapyha ha pahaite ñeha’ã ohechauka porãtava, ohechauka hag̃uánte peteĩ tekokatu oñemomba’eguasupyre térã peteĩ teko pytũnguy henyhẽva.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Pe tiempo oñesella haguã umi cien cuarenta y cuatro mil ha’e pe tembiasakue oúva 11 de septiembre de 2001 guive pe ley dominical pya’e oútava Estados Unidos-pe peve. Upe tembiasakuepe pe parábola umi diez virgen rehegua oñembojevýta ha oñekumplíta pe letraite peve. Upévare upe añetegua ohechauka avei pe tembiasakue profética Habacuc mokõiha rehegua oñembojevytaha ha oñekumplitaha pe letraite peve. Upéicha avei he’ise pe periodo oñesellaha umi cien cuarenta y cuatro mil ha’eha pe periodo oñembojevy ha oñekumpliha pe letraite peve mba’eapopyrã opavave visión profética rehegua.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Daniel kapítulo once, versíkulo cuarenta ojepe’a hag̃ua ára paha-pe ary 1989-pe. Pe versíkulo oñepyrũ pe ára paha rehe ary 1798-pe, ha opa ohechauka hag̃ua pe ára paha ary 1989-pe. Línea ári línea, pe ára paha ary 1798-pe oñemohenda joja pe ára paha ary 1989-pe. Pe tembiasakue versíkulo cuarenta-pe, oñepyrũva ary 1798-pe ha oseguíva pe léi domingo peve versíkulo cuarenta y uno-pe, ohechauka pe tembiasakue mymba yvy rehegua rehegua (Estados Unidos) ha’éramo mburuvichakuéra mbytépe pe sexto reino marandu hag̃uáicha Biblia profecía-pe. Pe mokõi hatĩ pe mymba yvy rehegua, republicanismo ha protestantismo, oñerrepresenta umi mokõi ára paha rupive.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
Umi 144.000 ñemokunuʼũ ára jave, pe hatĩ protestánte omoheñóita mokõi aty omombaʼéva peteĩhaʼẽha apytépe umi mbohapy prueba oikóva upe tiémpope. Peteĩ aty oguerekopáta Cristo raʼanga; ambue aty katu oguerekopáta pe mymba ñarõ raʼanga. Upe prueba ára jave, pe hatĩ republicáno oñemoirũta pe hatĩ protestánte apóstata ndive ha omoheñóita peteĩ taʼanga pe mymba ñarõgui, umi tupão protestántekuéra upérõ ojapyhýta hag̃ua pe gobierno civil. Upe ára haʼe hína pe ojehechaukáva opa visión-pe Tupã Ñeʼẽme, koʼápe niko opaite umi “Biblia aranduka” ojojuhu ha opa.
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Pe mokõiha prueba upe tembiasakuepe ha’e mymba ra’anga prueba, mokõivéva ryepýpe umi virgen-kuérape g̃uarã, ha okápe umi político-kuérape g̃uarã umi mokõi partido político ojoavyva apytépe. Upe prueba ha’e pe prueba tekotevẽva jahasa “mboyve pe tiempo de gracia oñemboty” pe léi dominical og̃uahẽmbaitévape. Upe prueba ha’e pe prueba jahasáva “mboyve ñañemboty hag̃ua sello rehe.” Upe prueba ha’e pe prueba “ñande rapepyetévape opa ára g̃uarã oñedecidítahápe.”
We will continue this study in the next article.
Ñambojoýta ko ñehesa’ỹijo pe artíkulo oúvape.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
“Ojeporavo ambue ánhel ipokatuetereíva oguejy hag̃ua yvy ári. Jesús omoĩ ipópe peteĩ kuatia, ha oguahẽvo yvy ári, osapukái: ‘Babilonia ho’a, ho’a’. Upéi ahecha umi oñembotavýva jey omopu’ã hesa yvágare, oma’ẽvo jeroviápe ha esperánsape Ñandejára jeju rehe. Péro heta kuéra ojehecha opytáva peteĩ tekove tavyeterei ryepýpe, ku oke hag̃uáicha; upéicharõ jepe, ikatu vaekue ahecha hova kuéra rehe peteĩ py’aro pypuku rape. Umi oñembotavýva ohecha hag̃ua umi Escritura rupive oĩ hague hikuái pe aravo ojepy’aguapývape, ha tekotevẽha oha’arõ paciencia reheve pe visión ñemyanyhẽ. Pe peteĩteĩ prueba ogueraháva’ekue chupekuéra oma’ẽ hag̃ua Ñandejára rehe ary 1843-pe, upe mismo prueba ogueraha chupekuéra oha’arõ hag̃uáicha Chupe ary 1844-pe. Upéicharamo jepe, ahecha hetaiteve ndorekóiha pe mbarete omarkáva’ekue ijerovia ary 1843-pe. Iñembotavy omoĩ kangy hag̃ua ijerovia....”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
“Jesús rembiapo oñemohu’ãvo pe tenda marangatúpe, ha Ha’e oike jave pe Marangatuvévape, ha oñembo’y pe arca renondépe oguerekóva Tupã léi, omondo ambue ánhel ipokatúva peteĩ marandu mbohapyha reheve ko yvy ariguápe. Oñemoĩ peteĩ kuatiarogue pe ánhel pópe, ha oguejyvo yvy ape ári pokatu ha mburuvicha guasúpe, omomarandu peteĩ ñemongyhyje vaietereíva, pe ñe’ẽmondo vaietéva yvypórape ogueru vaekue apytépe. Ko marandu oñembosako’i vaekue omoĩ hag̃ua Tupã ra’ykuérape ñangarekópe, ohechauka rupi chupekuéra pe ára ñemoha’ãnga ha jehasa asy oĩtava henondépe. He’i pe ánhel: ‘Ojeguerúta chupekuéra peteĩ ñorairõ pypukúpe pe mymba ha ta’ãngá ndive. Ikañyha’ỹ hag̃uáicha tapia guarã, ijerovia hag̃uánte opyta hatãva’erã. Jepémo hekove oĩ hag̃ua peligrogui, ojokova’erã añetegua rehe.’ Pe ánhel mbohapyha omohu’ã hembiapoukapy péicha: ‘Ko’ápe oĩ umi santo paciencia: ko’ápe oĩ umi oñangarekóva Tupã mandamiento rehe, ha Jesús jerovia rehe.’ Oje’e jevývo ko’ã ñe’ẽ, ohechauka pe tekoa marangatu yvagapegua gotyo. Opavave umi omoneĩva ko marandu apytu’ũ oñembohape pe Marangatuvévape, upépe Jesús oñembo’y pe arca renondépe, ojapo hag̃ua Iñepyrũmby pahague opavave umi rehe iporiahuvereko gueteri oĩva, ha avei umi oity vaekue Tupã léi ñembotavýpe. Ko expiasiõ ojejapo umi omano vaekue hekojoja rehehápe avei ha umi oikovéva hekojoja rehehápe guarã. Oike ipype opavave umi omanóva Cristo rehe ojerovia hag̃uáicha, ha katu, ndojuhúigui pe tesape Tupã mandamiento rehegua, opeka vaekue ñembotavýpe ohasa rupi umi hembiapoukapy.” Early Writings, 245, 255.