We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.
Koʼág̃a jahechakuaa peteĩva umi mbaʼe ojehechaukáva umi siete trueno rupiveha pe tembiapo Cristo ombyaty hag̃ua Ipuévlope mokõiháicha, haʼe oñepyrũvaʼekue ojapo julio ary 2023-pe. Pe tembiasakue Millerita ohechauka ko tembiapo oñemboajehague Islam ñorairõme pe marandu rapykuéri ramo.
The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.
Pe marandu ha’e Jesucristo Revelación, ojeipe’áva mbegueka’ỹre pe período de gracia oñemboty mboyve, ha katu upe marandu ogueraha (oñemoĩva hyepýpe) pe tercer ay marandúpe. Upe jave voi Ñandejára oipyso jey ramo guare Ipo mokõiha jeýpe ary 1849-pe, Hermana White omombe’u kuri pe ñemongu’e tetãnguéra ipochýva rehegua, ha’éva peteĩ símbolo Islam rehegua.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“16 jasypakõi 1848-pe, Ñandejára ome’ẽ chéve peteĩ jehecha yvágape oĩva mbaretekuéra oryrýiva rehegua. Ahecha Ñandejára he’i ramo guare ‘yvága’, ome’ẽvo umi techaukaha Mateo, Marcos ha Lucas ohai vaʼekuépe, haʼe oipota kuri heʼise yvága; ha he’i ramo guare ‘yvy’, he’ise kuri yvy. Yvágape oĩva mbaretekuéra hína kuarahy, jasy ha mbyjakuéra. Umíva ogoverna yvágape. Yvy rehegua mbaretekuéra hína umi ogoverna yvy ári. Yvágape oĩva mbaretekuéra oryrýta Tupã ñeʼẽ rupi. Upérõ kuarahy, jasy ha mbyjakuéra oñemonguʼéta iñemohendaguégui. Ndohasamoʼãi, síno oryrýta Tupã ñeʼẽ 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.
“Araí hũ pytũ, pohýi, ojupi ha ojochoka ojupe. Pe ára ojepe’a ha oñemboguejy jeývo; upéi ikatu ñama’ẽ yvate pe tenda ojepe’ávare Oriónpe, upégui ouva’ekue Tupã ñe’ẽ. Táva Marangatu oguejyta upe tenda ojepe’ávare rupi. Ahecha yvy pochykuéra ko’ág̃a oñembokachaha ha umi mba’e oikóva ouha hendápe. Ñorairõ, ha ñorairõ rehegua ñe’ẽngue, kyse puku, ñembyahýi ha mba’asy vai ha’e raẽ umi ombokacháva yvy pochykuérape; upéi Tupã ñe’ẽ ombokacháta kuarahy, jasy ha mbyjakuéra, ha ko yvy avei. Ahecha Europa-pe pe pokatukuéra ñembokacha ndaha’éi, oĩháicha ohekombo’éva algunos, yvágapegua pokatukuéra ñembokacha, síno ha’e umi tetãnguéra pochýva ñembokacha.” Early Writings, 41.
The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.
Umi historiadorkuéra omoneĩ porã mba’épa pe omboryrýi va’ekue tetãnguéra Európape ary 1848-pe: Islam ehérsito-kuéra rembiapo; profetikamente ningo ojehechauka chupekuéra pe pu’aka omoñemoĩrõva tetãnguérare. Pe peteĩha testimóniope Ñandejára omyasãi jey hague Ipo mokõiha jey tembiasakue 1840 guive 1844 peve, pe Pyharepyte Sapukái marandu og̃uahẽ Exeter aty guasúpe. Upégui, jasypakõi 22, 1844 peve, pe marandu oipeju Estados Unidos rembe’y kuarahyresẽ gotyo peteĩ yguasu ruguáicha. Upéva pe movimiento ojetypifika va’ekue Cristo oike triunfálmente Jerusalénpe hag̃ua, ha peteĩ mburika hína pe ogueraha va’ekue Cristope Jerusalénpe.
The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”
Pe “Sapyʼa Pyharepyte” rehegua ohechauka pe marandu profético pukukue haʼetéva pe Revelación Jesucristo rehegua, ha katu upe Revelación oñemoĩ Islam mbohapyha ñembyahýi contexto-pe, ombopochýva tetãnguéra, pórke Islam voi ogueraha pe marandu haʼéva pe Revelación Jesucristo rehegua. Jesús niko pe León Judá ñemoñaregua, ha Haʼe ojoaju pe marandu “mburika” rehe.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Judá, nde hína upe rehoja hag̃ua ne ryvykuérape: nde po oĩta ne enemigo-kuéra ajúrare; nde ru ra’ykuéra oñesũta nde renondépe. Judá ha’e peteĩ león ra’y; pe guive, che ra’y, reñemboyvate. Oñemoĩ yvýre, oñeno peteĩ leónicha, ha peteĩ león tujacháicha; máva piko omombáyta chupe? Pe mburuvicharã yvyra ndojeipe’amo’ãi Judágui, ni pe mbo’ehaára imbytépe guive ipykuéra apytégui, peve Shiloh ou; ha hendápe oñembyatýta tavayguakuéra. Oñapytĩ hag̃ua imymba ra’y parral rehe, ha hymba mburika ra’y pe parral poravopyrévare; ojohéi ijao vínope, ha ijao kuéra parral ru’ã ruguyépe: Hesa pytãta vínogui, ha hãi morotĩ kambýgui. Génesis 49:8–12.
It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.
Judá rupive ojehupyty “tetãygua atyguasu ñembyaty”. Cristo, Judá ramo, ha’e avei pe “Parral”, ha pe “parral poravopyre” oñeñapytĩ pe “mburika ra’y” rehe. Ijao “ojejohéi” “víno”pe, ha upéva vaekue “parral’a ruguy”. Cristo oñepyrũ oñohẽ Hembi ruguy Getsemanípe, upérõ otimbo vaekue tuguy; ha Getsemaní he’ise pe “aceituna ñamiha”. Getsemaní guive pe kurusú peve Ha’e oñohẽ Hembi ruguy hepyetéva ombyaty hag̃ua opa yvypórape Ijehe.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.
Ko'ágã ningo yvy arigua juicio: ko'ágã yvy arigua mburuvicha oñemosẽta okápe. Ha che, yvy ári aguejy hag̃ua yvate, aguerúta opa tapichápe che rendápe. Péicha he'i oikuaaukávo mba'eichagua mano rupípa omano va'erã. Juan 12:31–33.
Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.
Cristo rembiapo ogueraha hag̃ua opavave kuimba’épe ha kuñanguérape Hendápe ha’e peteĩ proceso mokõi etapa rehegua, peteĩha rupi ombyaty “Israel ñemosẽpyrekuérape”, ha upéi oiporu chupekuéra peteĩ techaukaharã ramo ogueraha hag̃ua Hovecha aty ambuépe.
I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.
Che ha’e pe Pastor Iporãva, ha aikuaa che ovechakuérape, ha che ovecha kuéra che kuaa. Pe Túva che kuaaháicha, upéicha avei che aikuaa pe Túvape; ha ame’ẽ che rekove umi ovecha rehehápe. Ha areko ambue ovecha ndaha’éiva ko korápegua: umívape avei agueru va’erã, ha ohendúta hikuái che ñe’ẽ; ha oĩta peteĩño korapy ha peteĩño pastor. Juan 10:14–16.
The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.
Umi cien cuarenta y cuatro mil ha’e hína umi “ovecha” oikuaáva Chupe. Umi “ambue ovecha” ha’e hína Iñaty osẽva Babiloniágui ohechávo ha ohendúvo pe poyvi. Mbove Ha’e omopu’ã Ipu’akapoyvi, ha’éva Ijovecha, tenonderãite ombyaty jeýma chupekuéra mokõihápe. Upe tembiasakue marangatu rape ojoja Daniel kapítulo once pegua versíkulo trece guive quince peve ndive, ha upévare ojoja avei versíkulo cuarenta rembiasakue ñemiguáva ndive. Upéva orrepresenta pe protestánte ratĩ añetegua rape ohasáva protestánte apostata ratĩ rembiasakue ryepýpe, republicano apostata ratĩ ndive ha Tiro kuña rekovai oguahẽvo, pe léi domingogua versíkulo cuarenta y uno pegua mboyve. Pe protestánte ratĩ añetegua rape orrepresenta mokõivéva, pe tembiasakue ha avei pe marandu, upépe umi cien cuarenta y cuatro mil oñesella hag̃ua.
The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.
Israel ñemosẽmbyrekuéra ohechauka peteĩ aty ojoavy hag̃uáicha “ñembotavyhára aty”gui, Jeremías he’iháicha, térã “Satanás sinagógagui”, Juan ohenóiva Apocalipsis mokõiha ha mbohapyha capítulope, upépe oñeñe’ẽhápe pe tupao Esmirna ha Filadelfiaguáre. Filadelfiagua kuéra ohechauka pe “ciento cuarenta y cuatro mil” Apocalipsis sieteha capítulopegua, ha Esmirna ha’e “pe aty guasu” upe capítulo-pe voi, ndaikatúiva oñembopapy. Mokõi hendáicha umi ojepysóva ára pahápe oĩ ñorairõme umi ijapúva ndive, ha oĩva Satanás sinagógape, ha he’íva ha’ekuéra Tupã tavaygua, upévare he’i hikuái ha’ekuéraha judío.
The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.
Pe línea pe kuatia’i protestánte añetéva rehegua oguereko pe ñorairõ oĩva ijapytépekuéra ha umi tavayguakuéra yma guarãnguéra pacto rehegua, upérõ ojehejávo ykére. Pe tembiasápe avei, umi jeroviapýva oĩ ñorairõme pe línea protestantísmo apóstata ha catolicismo ndive. Umi mbohapy entidad religiosa ohechauka dragón, mymba ha proféta japu rehegua nivel michĩvévape pe línea kuatia’i protestánte añetéva ryepýpe.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.
“Ahecha tupao teryrévante ha Adventista teryrévantekué, Judas-icha, oretraisionatahaʼerãha umi católicope ohupyty hag̃ua hikuái iñeʼẽ ha pokatu oúvo añeteguáre. Umi marangatu upérõ haʼéta tavaygua ñemimby, saʼieterei ojekuaáva umi católico apytépe; hákatu umi tupao ha Adventista teryrévantekué oikuaáva ore jerovia ha ore jepokuaa (oñemoñáva orerehe pórke pe sábado rehegua, ndaikatúigui ombotove upéva), umi vaʼerãta otraisiona umi marangatúpe ha omombeʼúta hesekuéra umi católicope umi omboykévaicha tavaygua temimoĩmby; upéva heʼise, oñongatúva sábado ha omboykéva domingo.” Spalding and Magan, 1, 2.
We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.
Roñehesa’ẽma kuri ko pasáhe rehe, ha upéicha jajuhu pe ñe’ẽjoaju “iglesia térã réra añónte” ha pe ñe’ẽjoaju “Adventista térã réra añónte” oguerekotaha peteĩ he’ise ha jeporu iñambuéva Hermana White ohai jave umi ñe’ẽ. Upéicharõ jepe, umi proféta oñe’ẽve umi ára pahápe g̃uarã rangue hembiasakue tee rehe, ha pévare ko pasáhepe pe iglesia térã réra añónte umi ára pahápe ha’eva’erã Protestantísmo apóstata. Pe ñe’ẽ “nominal” he’ise “téra añónte”.
The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.
Pe tupa oñembohérava Protestánte oheja okontraprotesta hag̃ua Róma rehe ary 1844-pe, opuʼã haguére oike hag̃ua pe Tenda Imarangatupavéva-pe jerovia rupive, upépe ikatu hag̃uáicha ohechakuaa pe pytuʼu ára pokõihaha hína pe ára añetetéva ñemombaʼerã. Upéva rangue, omantene kuarahy ñemombaʼe, ha upéva hína catolicismo mbaʼe rechaukaha. Ndaikatúi “ojeprotesta” Róma rehe, ha upéva añoite hína pe ñeʼẽ “Protestánte” heʼiséva, reasepta rire ijehe pe isímbolo pokatu rehegua, pe tupaó romano heta jeýma ohechauka vaʼekue haʼeha upéva ipokatu omoambue hag̃ua pe ñemombaʼe ára Biblia-pe pe pytuʼu ára pokõiha guive domingo peve.
“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.
“Adventista réra añetévape” ha’e umi he’íva ha’eha Adventista del Séptimo Día, ha katu avei ojehechauka chupekuéra Judás ramo, ha’éva peteĩ temimbo’e ta’ãnga otrait va’ekue iprofesión rehe. Pe iglesia Adventista del Séptimo Día réra añetévapegua ojaheóta umi “marangatu” rehe, ha umi marangatu upéi “oikóta” “tetãygua ojekuaa’ỹva” ramo. Ha’ekuéra ndaija’éi umi marangatu ojekuaa’ỹvare, “pe sábado rehehápe,” añetegua ndaikatúiva “ombohovái.” Pe añetegua sábado rehegua Hermana White rembiasakuepe ha’e va’ekue sábado ára sieteha, ha katu upéva ohechauka pe añetegua sábado rehegua ára pahápe, ndaikatúiva oñembohovái, ha upéva ha’e pe doctrina tenonderãite ojeheja va’ekue Laodicea-pegua Adventismo del Séptimo Día rupive iñepu’ãme ary 1863-pe. Upéva doctrina ha’e va’ekue pe añetegua tenondegua oñemboyke’ỹre ojejuhúva William Miller rupive, ha upéva orrepresenta umi añetegua pyenda rehegua Adventismo-pe, umi Adventista réra añetévapegua ndoipotái va’ekue oguata, ojehechaukaháicha Jeremías rape yma guarépe. Upéva añetegua sábado rehegua ha’e umi “siete tiempos,” Levítico mokoipa seis-pe.
The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.
Pe línea protestantísmo añetegua ojejapóva Filadelfia ha Esmirna reheve oñeme’ẽ hag̃ua Judas ramo ojehechaukávare. Judas ojapo peteĩ ñe’ẽme’ẽ ome’ẽ hag̃ua Jesúspe mbohapy jevy, upéicha ohechauka peteĩ ñeme’ẽ mbeguekatúpe oho hag̃ua tenonde gotyo, oñepyrũva ha oñemohu’ãva kurusúpe. Daniel 11 pe versíkulo 16 ohechauka pe léi domingo rehegua, pe kurusu omoheñóiva techapyrãramo. Upévare, umi versíkulo ogueraháva pe léi domingo versíkulo 16-pe, ha’éva avei pe léi domingo versíkulo 41-pe, peteĩ ñeme’ẽ mbohapy jeku’épe oñemboguejy umi ára pahápegua marangatu ári. Pe ñeme’ẽ oiko upe ára pe Ñandejára ombyaty jeyha hína mokõiha jevy Itéchape ára pahápe guarã.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.
Ha upe árape oĩta peteĩ rapo Jesé rehegua, opuʼãva tavayguakuérape techaukaha ramo; hese umi tetã ambuegua ohekáta; ha ipytuʼu oikóta hechapyrãmbáva. Ha upe árape Ñandejára omoĩ jeýta ipo mokõiha jey ombyaty hag̃ua hembyre itavaygua apytégui hembýva, Asíriagui, Egíptogui, Patrósgui, Cúshgui, Elamgui, Sinar gui, Hamatgui ha umi ypaʼũnguéra yguasupegua apytégui. Ha omopuʼãta peteĩ techaukaha umi tetãnguéra renondépe, ha ombyatyta Israel oñemosẽ vaʼekue, ha oñembyatyta Judá isarambipáva yvy irundy henda guive. Efraín akãrasy voi opaíta, ha Judá ñemoĩhaʼãrãkuéra oñehundíta: Efraín ndoguerekovéima moʼãvai Judá rehe, ha Judá noñembopyʼaróvéima Efraín rehe. Ha ojeityta hikuái filistéo kuéra atiʼy ári kuarahyreikévo gotyo; oñondivepa omonda hag̃ua kuarahyresẽ gotyo oĩvape: omoĩta ipo Edom ha Moab ári; ha Amón raʼykuéra oikóta iñeʼẽrendúva chupekuéra. Isaías 11:10–14.
Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.
Isaías ohechauka ko pasáhe rembiasakue rekovekue pe téxto rehegua, pe térajoaju “upe árape” rupive, pe versíkulo diez-pe. Upévare, pe “ára” ojehechakuaáma umi versíkulo oĩ vaʼekuépe pe versíkulo diez mboyve. Jahapóvo ko marandu profético particular rapykuéri peteĩ ñeʼẽmondo peve ñanepytyvõva jaikuaa hag̃ua arakaʼépa hína “upe ára”, jahupyty pe versíkulo peteĩha, capítulo diez-pe.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Aikóne umi omoĩva tembiapoukapy heko’ỹva, ha umi ohai vaíva jejopy pohýi oipotárõ guáicha. Isaías 10:1.
Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:
Sy White ombojoja ko versíkulope “dekréto hekojojáva” ramo pe léi domingo og̃uahẽtama hag̃uáicha:
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.
“Oñemopu’ã peteĩ sábado ta’ãnga rehegua, pe ta’ãnga óroguáva oñemopu’ã haguéicha Dura ñuime. Ha Nabucodonosor, Babilonia ruvicha guasu, ome’ẽ haguéicha peteĩ mburuvicha rembipota opavavépe g̃uarã, umi noñesũiva ha ndojeroviái hag̃ua ko ta’ãnga renondépe tojejuka hag̃ua, upéicha avei ojejapóta peteĩ marandu he’íva opavave umi nomomba’éiva domingo ñemohenda ojekastigataha ka’irãime ha ñemanópe. Péicha Ñandejára sábado ojeapyrũ ha oñemboyke yvýre. Ha katu Ñandejára he’i kuri: ‘¡Ai umi omoĩvape tembiapoukapy hekojoja’ỹva, ha ohai va’ekuépe jejopy vai ha’ekuéra ohaíva’ekue!’ [Isaías 10:1]. [Sofonías 1:14–18]” Manuscript Releases, volumen 14, 92.
The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.
Ñandejára ombyaty jey hag̃ua Itavayguakuérape mokõiha jevy oñemoĩ pe tembiasakue ryepýpe, pe domingo léi oúmava apañuãi guasúpe, mba'ére piko Isaías, capítulo diez, versículo doce-pe, he'i Ñandejára omohu'ãtaha peteĩ tembiapo Itavayguakuéra apytépe ojapo mboyve ijapohare juicio pe tekome'ẽ vaihápe, ha upéva hína pe domingo léi.
Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.
Upévare oikóta, Ñandejára ojapopa rire hembiapo pukukue yvyty Sión ári ha Jerusalénpe, che akastigáta Asiria ruvicha guasu py’a hatã rembiapokue, ha hecha yvate rehe oñembotuicha hag̃ua. Isaías 10:12.
The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.
Pe “tembiapo Sión ha Jerusalén ári”, Ñandejára “ojapóva” pe castigo papado rehegua oñepyrũ mboyve pe léi domingo-pe, ha’e pe oñemombe’úva ñemboguata peteĩ cien cuarenta y cuatro mil rehegua. Ezequiel kapítulo nueve-pe, pe kuimba’e oguerekóva peteĩ tintero escritor rehegua ohasa Jerusalén rupi omoĩ hag̃ua peteĩ techaukaha umi “ohechágui hasẽ ha osapukáiva umi mba’e vai ojejapóva pe tetãme” ha avei pe iglesia-pe. Upe tembiapo oike avei Ñandejára ombyatývo jey Israel ñemosẽmbyrekuérape mokõiha jey. Ha’e ombyaty chupekuéra yvy irundy esquina-gui, ha umi “irundy esquina yvy rehegua” oñerrepresenta poapy hendáicha geográfica ramo. Poapy ha’e pe ta’anga bestia rehegua prueba proceso símbolo, upéicha ojehechauka hag̃ua pe ñembyaty paha umi oikótava pe techaukaha ramo oikoha pe áraitépe pe ta’anga bestia rehegua prueba ojejapóvo yvy ape ári.
The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.
Pe joaju ojehechaukáva “Efraín” “ndoikuaaukái hag̃ua Judá rehe, ha Judá” “ndopy'aroryvéi hag̃ua Efraín rehe,” oiko umi oĩva Judá rehe ñorãirõ hag̃uáicha oñehundírõ guare. Maranduhára ñe’ẽme, umi yma guare pacto retãygua, ojehechaukáva Judas rupive, térã Satanás sinagóga, térã ñembohoryhára aty, térã protestántekuéra tembiasakue Millerita-peguáva, térã judío kuéra Cristo rembiasakuepegua, “oñekytĩ” pe ñembotavy pyha peteĩhápe. Jeremías ohechaukárõ upe tembiasakue voi, oñembo’e hag̃ua chupe araka’eve ndaikatumo’ãi hag̃ua ojevy pe ñembohoryhára aty rendápe, jepevérõ ha’ekuéra ikatu ojevy hendápe oñembyasy ha oñemoambueséramo.
From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.
2020 jasypokõi 18 guive pe léi domingo peve, Ñandejára ombyaty mokõiha jey ipuévlo pahápeguáva ára paha pegua. Ombyaty chupekuéra opa tendágui ko yvy ape ári, peteĩ períodope ha’e omohu’ãhína i-tembiapo tuichakue Judá ha Jerusalén rehe. Upe tiémpope oñemoĩva sello, Tupã ipuévlo pahápeguáva ára paha pegua oikóta hína ndahetái ojekuaa hag̃uáicha, ha upéicharõ jepe oñembohováita peteĩ joaju mbohapýva opu’ãva hembiapo rehe.
Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.
Katolisísmo ha’e pe mymba vai mbohapy joajupegua, ha peteĩ ita’ykuña apytégui ha’e pe aty Sy White omombe’úva tupaogua réra añónteva ramo. Umíva ohechauka pe marangatúicha gua’u. Adventísta Laodiceagua réra añónteva, Judas rehe ojehechaukáva, ha’e pe mbói guasu ko ta’ãngápe. Pe ñemoĩse 1863-peguápe ojehechauka yma Israél ymaguare ñemoĩse rupive pe peteĩha Cades-pe, upérõ ha’ekuéra oiporavo hag̃ua omboyke Josué ha Caleb marandu ha ojevy Egíptope. Egipto ha’e peteĩ techaukaha pe mbói guasu rehegua.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ta'ýra yvypóra, embojere nde rova Faraón, Egipto mburuvicha guasu rovái, ha eprofetisa hese ha opa Egipto rovái: Eñe'ẽ ha ere: Péicha he'i Ñandejára Tupã; Péina ápe, che aime nde rovái, Faraón, Egipto mburuvicha guasu, mbói guasu tuicháva oñeno va'ekue ijysyrykuéra mbytépe, he'i va'ekue: Che ysyry che mba'e tee, ha che voi ajapo chejupe g̃uarã. Ezequiel 29:2, 3.
The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.
Pe opu’ã Kades-pe ohechauka pe décima prueba peteĩ proceso de prueba rehegua, oguerúva’ekue pe ñemboyke ha pe mano tavayguakuéra ojeporavóvape, oguenohẽmbyre Egipto-gui, ha oikuaa uka pe prueba paha peteĩ proceso de prueba rehegua omoĩva’ekue Adventismo Millerita Filadelfiagua ári 22 de octubre de 1844-pe ha omohu’ãva’ekue pe opu’ãme 1863-pe. Ymaveite Israel yma guaréva rembiasakue pahápe, umi judío “osapukái: ‘¡Tapeho hendive, tapeho hendive, pejuka kurusúre chupe!’ Pilato he’i chupekuéra: ‘¿Ajukáta piko kurusúre pende Ruvicha guasu?’ Pa’i guasu kuéra ombohovái: ‘Ndoroguerekói ambue mburuvicha guasu César añoite.’” Pe opu’ã peteĩháme ha pe opu’ã pahápe, umi ypykue tavaygua pe ñe’ẽme’ẽmegua oiporavo ojekuaauka hag̃ua peteĩ símbolo dragón rehegua (Egipto ha Roma pagana) ramo iMburuvicha guasu.
On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.
Árape 18 jasypoapy 2020-pe, “Judá rovái” oñekytĩ mombyry, ha oñemopu’ã pe témpo umi cien kuarenta y cuatro milgua. Opyta vaʼekue añoite pe témpo oñemopotĩ hag̃ua, oñembosakoʼívo pe Mensajero del Pacto ou hag̃ua sapyʼaitépe Itémpope. Pe témpo oñeʼẽva historia millerita rehe oñemopuʼã cuarenta y seis ary aja, 1798 guive 1844 peve. Pe ñembotavy peteĩha 19 de abril de 1844-pe, umi protestante oñekytĩ mombyry ha oiko Satanás sinagóga rehegua, umi opuka ha oñembohoryvaʼekue aty, peteĩ tajýra Roma-gua. Upe guive 22 de octubre de 1844 peve oiko peteĩ ñemopotĩ rape, oñembosakoʼívo umi jeroviapýva osegui hag̃ua Cristo-pe pe Tenda Santísimo-pe, Ikatu hag̃uáicha omohuʼã pe tembiapo ombojoajúvo Idiveindad ijyvypóra rekóre.
The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.
Pe protestánte añeteguáva rapykuere, oñembyatýva mokõiha jey pe tembiapoukapy hekojoja’ỹ mboyve, ikatu hag̃uáicha ha’ekuéra oiko pe poyvi Tupã oipurúva oñehenói hag̃ua Ityvy aty ambuéva osẽ hag̃ua Babiloniágui, oiko upe períodope avei pe kuatiahaipyre republihano ha protestánte apostata oñembojoajúvo, ojapo hag̃ua tekove rehegua ñemoakãratĩ, upéicha rupi oiko peteĩ so’o térã peteĩ tupão, ha’éva mymbaguasu ra’anga. Tupã tupão katu upe jave avei omboyke Cristo ra’anga.
We will continue this study in the next article.
Ko estudio ñambojoapyta pe artíkulo oúvape.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.
Ñe'ẽ ou vaekue Jeremíaspe Ñandejáragui, he'ívo: Eñembo'y Ñande Róga rokẽme, ha upépe eromoherakuã ko ñe'ẽ, ha ere: Pehendu Ñandejára ñe'ẽ, peẽ opa pegua Judágua peikéva ko'ã okẽ rupi pemomba'e hag̃ua Ñandejárape. Péicha he'i Ñandejára ipu'akapáva, Israel Jára: Pembopyahu porã pene rape ha pene rembiapo, ha aikóta aheja peiko ko tenda-pe. Ani pejerovia ñe'ẽ japu rehe, pejeha: Ñandejára Tupaó, Ñandejára Tupaó, Ñandejára Tupaó, ko'ãva hína. Pórke añetehápe pembopyahúramo pene rape ha pene rembiapo; añetehápe pejapóramo tekojoja peteĩ kuimba'e ha iñirũ apytépe; ndaipojopýiramo pe estrangéro, mitã itúva'ỹva ha viuda-pe, ha noñohẽiramo tuguy hag̃ua umi hekojojáva ko tenda-pe, ni peguatáiramo ambue tupã kuéra rapykuéri pene ñehundyrãrã: upéicharõ ahejáta peiko ko tenda-pe, pe yvýpe ame'ẽ vaekue pende ru kuérape, opa ára g̃uarã. Péina ápe, pejerovia hína ñe'ẽ japu rehe, ndaikatúiva oipytyvõ. Péiko pemonda, pejuka, pejapo tekoreí, peñe'ẽ rei pende jurúpe, pehapy asyakuéra Baálpe, ha peguata ambue tupã kuéra rapykuéri pende reikuaa'ỹva; ha upéi peju peñembo'y che renondépe ko óga, oñembohérava che rérape, ha peje: Roñemosãso ikatu hag̃uáicha rojapo opa ko'ã mba'e vaiete? Piko ko óga, oñembohérava che rérape, oiko pende resa renondépe mondaha kuéra itykue? Péina, che voi ahecha, he'i Ñandejára.
But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.
Ha peho ko'ágã che rendápe oĩ vaekue Silópe, amo aimehápe amoĩ che réra tenondete; ha pehecha mba'éichapa ajapo hese Israel, che retãygua, tekovaikuére. Ha ko'ágã, pejapógui opa ko'ã mba'e, he'i Ñandejára, ha añe'ẽ vaekue peẽme, pyhareve guive apu'ã jeývo añe'ẽ haguã, ha ndapehendúi; ha aiporavo peẽme, ha ndacherovái; upévare ajapóta ko tógare, ojehenóivape che rérape, pende jeroviaha, ha upe tendáre ame'ẽ vaekue peẽme ha pende ru kuérape, ajapo haguéicha Silóre. Ha amombo mombyrýta peẽme che renondégui, amombo haguéicha opa pene ermáno kuérape, Efraín ñemoñare pukukue. Upévare ani rejerure ko tetãygua rehe, ani rehupi hatã sapukái ni ñembo'e hesekuéra rehe, ani avei reñembo'e chéve hesehára; ndéve niko ndaikatumo'ãi rohendúvo. Nde nderehechái piko mba'épa ojapo hikuái Judá tavakuérape ha Jerusalén kállekuérape? Jeremías 7:1–17.