We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Romba’apoína Isaías, capítulo mokõipa siete, pórke upéva omoĩ pe contexto umi capítulo oúva Isaíaspe g̃uarã. Umi capítulo oúva ohechauka pe ama pahápe oguáva ha’eha pe metodología bíblica añetetéva. Pe metodología, ojekuaa ha ojeporu ramo, oikuaaukáta pe marandu profético ha, oñemoneĩ ramo, ogueru peteĩ tembiasa ojokupytýva hendive.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
11 jasyporundy 2001-pe purahéi oñepurahéiva’erã Tupã ñe’ẽme’ẽ yma guare retãyguakuérape, ha’éva Séptimo Día Adventista tavayguakuéra, kóva he’i hag̃ua ojehasaha hikuái Tupã retãyguakuéra ramo, ndoguerúi haguére hi’a oipotáva’ekue Tupã iparralty toñemoheñói hag̃ua. Pe purahéi oñemopyenda va’erã kuri pe ñe’ẽme’ẽ joaju rehe, ojehechaukáva pe parraltýpe Tupã oñotỹva’ekue rupive ha avei iñemboykére ita ñepysanga rehegua ary 1863-pe. Ha’ekuéra oiko va’ekue Laodicea ramo ary 1856-pe, ha siete ary pukukue, térã “siete tiempos”, térã mokõi sua po ciento mokõipa ára pukukue, Tupã oheka oike hag̃ua, ha katu ha’ekuéra omboty okẽ hese ary 1863-pe.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
11 jasypakõi 2001 guive, haʼekuéra oñembojoapy atykuérape ymaite guive oñemombo hag̃uáicha hikuái haʼe jurúguiite pytuʼũ hag̃uáicha pe léi domingo-pe. Pe marandu oñepurahéi hag̃uáva Adventísmope 11 jasypakõi 2001 guive haʼe pe marandu Laodiceagua, ha upéva hína pe marandu parral rehegua oguerekóva pe ita ñepysanga ombopirúva opavave umi ndoipotávape “ohecha” ha “ohe’ẽ” pe ita hepyetereíva. Pe ñeʼẽmeʼẽ oñemeʼẽva Laodiceaguápe Isaías pehẽnguépe heʼi hag̃ua oimeraẽ Adventísta oiporavóva omoneĩ hag̃ua ko ñemomarandu paha gueteri oguerekoha aravo “ojoko hag̃ua” Cristo “mbarete, hag̃ua” haʼekuéra “opyʼaguapy hag̃ua” Cristo ndive, Cristo gueteri oĩgui ipota hag̃uáicha “opyʼaguapy hag̃ua” hendivekuéra. Péro pe sapukái pyhare mbytepegua jave, pe léi domingo pyaʼete ou hag̃uáva mboyve, upe oportunidad opa hag̃ua ára hag̃uáicha.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
Pe ára oñepyrũva’ekue 11 jasyporundy ary 2001-pe, Tupã opromete omoĩtaha umi “ymave ndaha’éi va’ekue peteĩ tetã”, “hapóramo yvy pirúgui”, “hapo hag̃ua”, “ipoty ha hoky hag̃ua, ha omyenyhẽ hag̃ua yvy ape ári hi’a reheve.” Pe mba’e omoheñóiva Jesé rapo ipoty ha hoky hag̃ua hína ama pyahu paha, pe rapo oipotýva ha hokyva’erã niko ojehechaukáma profétikamente ha’eha pe techaukaha ojegueropu’akáva, ha pe techaukaha ha’e Jesé rapo.
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. Isaiah 11:10.
Ha upe árape oĩta peteĩ rapo Jesé rehegua, opuʼãtava tetãnguéra poyvi ramo; hese umi tetã ambuegua ohekáta: ha ipytuʼu hekoporãetéva. Isaías 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Ama yvytu pahapeguáva ojapo Jese rapo ipoty ha hoky hag̃ua oñepyrũvo 11 jasyporundy ary 2001-pe, ha pe arapokõindy léi oúta hag̃uápe koʼẽrõitéma, pe rapo omyenyhẽta opaite yvy ape ári yvávagui. Pe arapokõindy léi Isaías capítulo mokõipa porundy-pe haʼe hína pe tembiasakue oñemboguata hag̃uáicha, ojehechaukáva avei capítulo peteĩ guive mbohapy peve Daniel kuatiápe. Ama yvytu pahapeguáva oñepyrũ oñehyvymi umi tetãnguéra ipochýrõ guare 11 jasyporundy ary 2001-pe, osẽvo ha upéi pyaʼe oñejokóvo Islam mbohapyha Aikóramo guasu rehegua.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“‘Ñepyrũrã upe ára jejopy vai rehegua,’ ko’ápe oñemombe’úva ndaha’éi pe ára umi mba’asy vai oñepyrũ hag̃uáicha oñeñohẽ, síno peteĩ mbykymi aravo mboyve oñeñohẽ mboyve, Cristo oĩ aja pe santuariope. Upe jave, pe tembiapo salvación rehegua oñembotývo ohóvo, jejopy vai oguahẽta yvy ári, ha umi tetãnguéra ipochyta, upéicharõ jepe oñejokóta ani hag̃ua ojoko pe tembiapo ángel mbohapyhagua rehegua. Upe jave pe ‘amáry pyharekuegua pahápegua,’ térã ñembopy’aguapy Ñandejára renondégui, oguahẽta, ome’ẽ hag̃ua pu’aka pe ñe’ẽ hatãme ángel mbohapyhaguápe, ha ombosako’i hag̃ua umi santo-kuérape ikatu hag̃uáicha oñembo’y pe ára pukukue umi pokõi mba’asy vai pahaguápe oñeñohẽta jave.” Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
Pe pasáhepe Hermana White omyesakã porã oĩha peteĩ período mbyky pe salvación gueteri ojeheja hag̃ua. Pe “ára pohýi” ha’e oñe’ẽva hese iñambue pe ára guasu pohýigui, oñepyrũva pe período de gracia oñembotývoite jave. Adventísmope hekoitépe oñembohéra “pe ára mbyky pohýi” ojoajúvo pe ára guasu pohýi rehe oñepyrũva Miguel opu’ã jave. Pe “ára mbyky pohýi” orrepresenta pe período oñepyrũhápe pe tetãnguéra ñehundi pe léi dominical og̃uahẽmbotávape, ha oho hag̃ua pe período de gracia oñemboty peve.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
Tembiasakuepe 11 jasyporundy ary 2001 guive pe léi dominical peve ojehechauka pe oñemopotĩ paha ha huísio Adventismo rehegua oikoha pe “ñehypýi” ryepýpe pe ama pahaguéva rehegua. Upéva hína pe ára pe ama pahaguéva, ha’éva avei pe “pytu’u pyahu”, oñepyrũha peteĩ “ñehypýi” ramo, ha upéi oñemotenonde oñeñohẽmbaite peve pe léi dominical-pe. Upe períodope, oñepyrũva Islam mbohapyha Ñehundi guive ombopochývo tetãnguéra, pe ama pahaguéva oñepyrũ ho’a, ha oĩ ohechakuaáva pe ama pahaguéva ha ohupytyva’ekue chupe, ha oĩ ndohechakuaáiva pe ama pahaguéva. Oĩ ohechakuaáva mba’e oikohínaha, ha katu ndoikuaái mba’épa hína upéva, ha oñemoĩ hatã hese.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
«Heta oĩ ningo hetaiterei ndaikatúi ohupyty porã pe ama ypy. Ndohupytýi opaite umi jehovasa Tupã ome'ẽva chupekuéra péicha. Ha'ekuéra oha'arõ pe ndaipóriva oñemyenyhẽtaha pe ama pahápe. Oñeme'ẽ vove pe grásia rembypy guasuete, ha'ekuéra oime oipe'a hag̃uáicha ikorasõ ohupyty hag̃ua upéva. Ojavy vaieterei hikuái. Pe tembiapo Tupã omoñepyrũva yvypóra korasõme, ome'ẽvo Iresape ha Ikuaa, tekotevẽ meme oñemotenonde. Káda peteĩva oikuaa va'erã iñekotevẽ tee. Pe korasõ tekotevẽ oñemopotĩ opaichagua ky'águi ha oñemarangatu hag̃ua Espíritu oguereko haguã hendaitépe. Peteĩchagua angaipa mombe'upy rupive ha ñemboyke rupive, ñembo'e kyre'ỹme ha oñeme'ẽmbaite rupive Tupãme, umi temimbo'e ypykuéra oñembosako'i vaekue pe Espíritu Santo oñehẽ hag̃ua hi'ári Pentecostés Árape. Ko'ág̃a tekotevẽ ojejapo upe tembiapo peteĩchaite, añetehápe tuichavéva medida-pe. Upérõ pe tembiguái yvypóra ojerure hag̃uánte pe jehovasa rehe, ha oha'arõ hag̃uánte Ñandejára omohu'ã hag̃ua pe tembiapo hese. Tupã voi pe omoñepyrũva pe tembiapo, ha Ha'e omohu'ãta Hembiapo, ojapóvo yvypórape oñekompletáva Jesucristo-pe. Ha katu ndaikatúi oĩ ñembotapykue pe grásia rehe oñerrepresentáva pe ama ypy rupive. Umi oikóva añónte pe tesape oguerekóva he'iháicha ohupytýta tesape tuichavéva. Ndajajapói ramo ára ha ára ñamombe'uporãme umi tekoporã kristiáno kyre'ỹ, ndaikatumo'ãi jahechakuaa pe Espíritu Santo jehechauka pe ama pahápe. Ikatu hína ho'a korasõkuéra ári ñande jerére, ha ñande ndajaikuaamo'ãi ni ndajahupytýi upéva.» Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Ko áĝa pahápe oĝuahẽma hína, ha oĩ umi oikuaáva upéva ha upévare orresivíva; ha oĩ avei umi ndoikuaáiva, ha upévare noorresivíri. Pe áĝa pahápe ojerresivi hag̃ua, tekotevẽ ojekuaa. Pe áĝa pahápe ndaha’éi peteĩ jehasa añónte; ha’e peteĩ jehasa oúva peteĩ marandu rupive, péro upe marandu ikatu hag̃uáinte ojerresivi ojepurúrõ pe tape porã omoañetéva pe marandu. Ndojekuaáirõ pe metodología omoañetéva pe marandu rehegua áĝa pahápe, hasýeterei, ha’etévaicha ndaikatumo’ãi, oñentende hag̃ua umi mbo’epy profétikova ojehechaukáva umi tetãnguéra pu’aka ha ho’a rupi, oñemoĩva Daniel ha Apocalipsis kuatiakuérape.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Pe pendón oñemopu’ãva ko yvy ape ári ojehechauka Isaías rupive “Jese rapo” ramo, ha capítulo mokõipa pokõi-pe umi “Jacob-gui ouva” “hapo”. Umi ha’éva “Jese rapo” upépe avei ojehechauka “Israel” ramo, ha ha’e kuéra umi tenonderã osẽva yvoty ha hoky, ha upéi omyenyhẽva ko yvy ape ári yva reheve. Tekoharã rembiapokue ndopytái marãve maranduhápe profecía rembiapokue ndive, peteĩnte niko pe Léi-me’ẽhára omoheñóiva mokõivéva, tekoharã ha profecía. Peteĩ ka’avo ogueraha mboyve hi’a, tenonderã osẽva’erã ikéra-gui, ojehechaukaháicha hokýpe, ha upéi hyvotýpe. Israel espiritual, ha’éva “Jese rapo”, oguereko peteĩ ñehẽ porã oky rehegua oñehenóiva mbeguévo. Oñepyrũ peteĩ “ñemoĩmichĩ” reheve ha ojupi oñehẽmbaitépe peve, ko yvy ape ári oñemyenyhẽ jave pe yva reheve ojehechaukáva pendón rupive.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
Isaías capítulo veintisiete-pe, oky ñemoĩ ñepyrũ ojehechauka oikoha umi yvyra pytã “okakuaa ñepyrũ” jave. Umi “okakuaa ñepyrũ” ramo peteĩha, pe ama ojehechauka oñeñohẽha “mbykyháicha” térã “medídape”. “Mbykyháicha, okakuaa ñepyrũ jave.” Ára 11 jasypoteĩ ary 2001-pe pe ama paha ñemoĩ oñepyrũ oñeñohẽ “medídape”, upérõ gueteri trigo ha ñana vai, térã umi arandu ha umi tavy, oñembojehe’a oñondive.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Pe Ñandejára Espíritu guasu oñehẽ tuicha hag̃uáicha, omoherakuãva yvy tuichakue ijyvotýpe, ndoumo’ãi ñande roguereko peve peteĩ tavayguakuéra hesakã porãva, oikuaáva hembiasakue rupive mba’épa he’ise ñamba’apo hag̃ua Ñandejára ndive. Ñaguereko vove peteĩ konsagración kompleta ha py’aite guive Cristo rembiapópe guarã, Ñandejára ohechakuaáta upéva iEspíritu ñehẽ tuichakue rupive, ha’e hag̃ua jepe’ỹre; ha upéva ndoikomo’ãi pe iglesia tuichavéva pehẽngue ndaipóri aja omba’apóva Ñandejára ndive. Ñandejára ndaikatúi ohẽ iEspíritu pe tekotevẽ hag̃ua ijeheguire ha jekakuaa ojehecha hag̃uáicha; pe ánga oisãmbyhy aja, oñemoñe’ẽramo ñe’ẽme, omombe’úta pe Caín mbohovái, —‘Che piko che ryvy ñangarekoha?’ Pe añetegua ko ára guarã, umi techaukaha hetáva opa hendáicha, ohechaukáva opa mba’e paha hi’aguĩmaha, ndaikatúiramo omombáy umi oñemomba’eva’erã rupi oikuaaha pe añetegua okéva mbarete, upéicharõ pytũmby pe tesakã rehe oñemoĩva oúta ko’ã ánga ári. Ndaipóri ni peteĩ mba’e michĩmínte jepe oñeñemoe’ẽ hag̃uáicha ikyrỹi hag̃ua, ikatútava ogueru Ñandejárape pe ára guasúpe paha ñemoĩ porãme. Ndaiporimo’ãi mba’eve he’íva hag̃ua mba’érepa ndajaikovéi, ndoguatatéi ha ndamba’apói pe tesakãme pe añetegua marangatu Ñandejára Ñe’ẽ rehegua, ha péicha, heko, mborayhu joaju ha kyre’ỹ rupive, nohechauka porãi hag̃ua peteĩ mundo angaipa pytũmby rehe opytávape pe evangelio pokatu ha añeteguaha ndaikatuiha oñembotove.” Review and Herald, July 21, 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Isaías mokõipa siete ohechauka pe ñepyrũ rembiasakue pe oky pahápe oñeñohẽ jave, pe hapo osẽ yvy pirúgui, ha upéi opaite peve yvy henyhẽ hag̃ua yvágare. Pe kapítulo he’i: “medidápe, hoky jave, nde reñe’ẽ hendive.” Pe oky pahápe oñemedi jave peteĩ “ñohẽmimi” ramo, Hermana White he’i pe oky pahapegua, “ikatuha ho’a korasõkuéra ári ñande jerére, ha katu ñande nañakãrapu’ãi ni ndajahupytymo’ãi chupe.”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
Upéicha ojapóvo, ha’e ohechauka peteĩ iglesia oñembojehe’apyréva umi ohechakuaáva ha ambuekuéra ndohechakuaáiva ama ho’apa rehegua. Pe jehaipyre mboyveguápe ha’e ohechauka jave Tupã oñohẽ pe ama pahápegua peteĩ medida’ỹre, upéva ohechaukaimaha ndaiporivéimaha ñembojehe’a virgen arandu ha tavy apytépe, he’ívo: “Jaguerekóramo ñemomarangatu añeteguáva, py’aite guive, Cristo rembiapópe guarã, Tupã oikuaáta upéva oñohẽvo Ijespíritu medida’ỹre; ha katu kóva ndoikomo’ãi pe tuichavéva iglesia pehẽ ndoikéiramo tembiapópe Tupã ndive.”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Pe tupaoguasu gotyo térã hetave pe tupaoguasúgui oñerepresenta Mateo mokõipa po-pe vírhen tavy ramo, pórke Bíblianpe “heta” oñehenói, ha “mbovymi” ojeporavo. Pe arandu ha pe tavy oñemboja’o providencialmente pe apañuãi pyhare mbytepegua jave, omotenondéva pe arapokõindy ára léi oútavape koʼẽrõitéma. Ko ñemboja’o omoheñói peteĩ tavayguakuérape upéi ikatútava orresivi pe Espíritu ñehẽmbypaite pe ama paha-pe ha oiko hag̃ua pe “tetã oñemoheñóiva peteĩ árape”. Upérõ Jesé rapo oñemopuʼãta peteĩ poyvi ramo ha omyenyhẽta yvy tuichakue hiʼa porãgui.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Isaías veintisiete he’i porã porã pe ama pyahu paha oñepyrũrõ guare oñeñohẽ “medida-pe”, ára 11 jasyporundy 2001-pe, “nde reñemongetáta hendive.” “Medida-pe, osẽ jave, nde reñemongetáta hendive.” Pe oiko va’ekue ára 11 jasyporundy 2001-pe pya’e voi oiko peteĩ ñemongeta joavyha ko yvy ape ári ha tupãope. Ko árape peve — mokõi pa ary rasa rire — oĩ gueteri ñe’ẽjoavy umi mba’e oiko va’ekue rehe, oñemoĩ hag̃ua Islam rembiapóramo, ha ndaha’éi hag̃ua peteĩichagua ñembosako’i globalista ñemimby. Pe ñemongeta joavyha ojoajúva pe ñesapymi ama pyahu paha rehe oñepyrũ ára 11 jasyporundy 2001-pe, ha umi ñemongeta joavyha ojegueraháva ko yvy ape ári ndaha’éi pe “ñemongeta joavyha” oñemombe’úva Tupã ñe’ẽ marandurãme. Pe ñemongeta joavyha ha’e umi marandu’ỹre he’íva rehegua, peteĩichagua ko oúva upe rire.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
«Peteĩ jey, aime jave Táva New York-pe, pyharekue añehenói ahecha hag̃ua óga guasu kuéra oñemopuʼãha piso ári piso, yvága peve. Koʼã óga guasu oñemombeʼu vaʼekue tata ndojapomoʼãiha mbaʼeve hese, ha oñemopuʼã hikuái omombaʼeguasu hag̃ua ijára ha umi omopuʼãva. Yvateve ha gueteri yvateve ohóvo koʼã óga guasu, ha ipype ojeporu umi material hepyvéva. Umi koʼã óga guasu jára ndoikuaaséi kuri ijupekuéra: “Mbaʼéicha piko ikatúta iporãve hag̃uáicha ñamombaʼeguasu Tupãme?” Ñandejára ndahaʼéi kuri oĩva ipensamientópe.»
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Che apensa: ‘¡Aníke umi oinvertíva péicha ijepyréva ikatu hag̃uáicha ohecha hikuái hekove rape Tupã ohechaháicha! Ombyaty hikuái tuichaiterei ha porãitereíva óga, ha mbaʼeichaite peicha iñakãhatã yvypóra rembipota ha ijejapo hag̃ua, arapy sãmbyhyhára renondépe. Ndoikuaasei hikuái opa ikorasõ ha iñarandu mbarete reheve mbaʼéichapa omombaʼeguasúta Tupãme. Oheja hikuái tesaráipe ko mbaʼe, yvypóra rembiaporã peteĩha.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Ko’ã óga yvate guasúgui ojepu’ãramo, ijára kuéra ovy’a peteĩ orgullo jejapose rupive, ohechaukávo oguerekoha viru oipuru hag̃ua ombovy’a hag̃ua ijehe ha omoñemoñarandu hag̃ua iñirũnguéra akãraku. Heta pe virúgui péicha omohepyme’ẽva’ekue ohupyty kuri jejopy vai rupive, mboriahukuérape ojejopy hatã rupive. Hesarái hikuái yvágape oñeñongatuha peteĩ kuatiañemombe’u opaite ñemurã ha ñemuhã rehegua; opaite trato hekojoja’ỹva, opaite tembiapo japuva, upépe ojehai. Oguahẽta ára iñembotavy ha iñemoĩmbarete vai rupive kuimba’ekuéra oguahẽta peteĩ tenda pe Ñandejára ndopu’akamo’ãi hag̃uáicha ohasa hag̃ua; upérõ oikuaáta hikuái oĩha peteĩ límite Jehová ñemboguejyha rehe.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
“Pe escéna ohasa vaʼekue che renondépe upe rire haʼe vaʼekue peteĩ tata guasu ñemongyhyje. Kuimbaʼekuéra omaña umi óga yvate ha oñeimoʼãva ndohapýimoʼãiha tatápe, ha heʼi: “Koʼãva oĩ porãite, ndaikatúi mbaʼeve oiko hesekuéra.” Ha katu koʼã óga hapymbaitéma ku peteĩta piraicha. Umi máquina ombogue hag̃ua tata ndaikatúi mbaʼeve ojapo ojoko hag̃ua upe ñehundi. Umi omboguétava tata ndaikatúi ombaʼapo umi máquina reheve.” Testimonios, volumen 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Pe iglesia Adventista, 11 jasyporundy rire septiembre ary 2001-pe, pya’e oheka omokañy hag̃ua ko’ãicha umi pasáhe ko yvy ape ári. Mba’éicha piko ndaikatúi ko’ãva oñe’ẽva Nueva York tavaguasu rehe, ha umi óga tuichaitereíva yvate gotyo, umi mba’yrumýi ombogue hag̃ua tata ndaikatúiva ojoko pe tata osẽ va’ekue upéi? Mba’éicha piko peteĩ pasáhe péicha, umi jehaipyre pe iglesia Adventista he’íva oñehai hague peteĩ kuña marangatúgui, ndaikatúi ra’e oñemoherakuã ógaguy ári guive peichagua ñemohu’ã guasu rire?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Og̃uahẽvo pe ñohẽmi ama pyahu pahague rehegua, ohechaukáva pe og̃uahẽha pe “ñomongeta” profético, upéva avei ojekuaa hag̃ua pe Adventismo pu’aka paha, ha upépe hikuái omboyke hag̃uaite umi ñe’ẽ hesakã ha isãsóva pe kuña ha’ekuéra ohechakuaáva profetisa ramo pe hembývape g̃uarã.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Ñaña ratã hína... tapiaite omongu’e hag̃ua pe japu oñembojoguáva añeteguáre — ogueraha hag̃ua ojehejarei pe añetegua. Pe ñembotavy pahaite Satanás rehegua ha’éta ojeheja hag̃ua mba’e’ỹrõ pe Espíritu Tupãgui pe testimonio. ‘Ndaipórihápe visión, upépe tavayguakuéra oñehundi’ (Proverbios 29:18). Satanás omba’apóta kuaa porãme, heta hendáicha ha opaichagua tembiporu rupive, ombovyvy hag̃ua jerovia Tupã rembyre tavayguakuéra rehegua pe testimonio añetévare.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Oĩta peteĩ ñemborayhu’ỹ hendýva Testimonios rehe, ha’éva satánico. Satanás rembiapo ha’éta omokangy hag̃ua umi iglesia jerovia hesekuéra; ko mba’ére: Satanás ndaikatúi oguereko tape hesakãiterei hag̃ua omoingévo iñembotavykuéra ha ojokóvo umi ánga ijapupegua ryepýpe, Ñandejára Espíritu ñe’ẽmondo, ñemoñe’ẽmbegue ha consejo oñehendúramo.” Selected Messages, book 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Pe trigo ha ñana mokõi rehegua joaju profétikava oñepyrũ 11 jasyporundy 2001-pe, pe ñemoĩrũ rupive Espíritu de Profecía rehe, ha upéva ohechauka pe pahaite peteĩ ñemoĩrũ mbeguekatúpe okakuaáva oñepyrũva’ekue la Biblia rehe 1863-pe.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Ñande, peteĩ tavayguakuéraicha, japrofesa jaguerekoha pe añetegua opa ambue tavayguakuéragui ko yvy ári tenonderãite. Upévare ñande rekove ha ñande reko tekotevẽ oĩ joajúpe koichagua jeroviáre. Hi’aguĩma pe ára umi hekojojávape oñeñapytĩtahápe manojópe grano hepykue guasúicha pe yvága rógape g̃uarã, ha umi iñañávape katu, ñanandyraicha, oñembyatýtaha pe tata guasúpe pe ára paha guasúpe g̃uarã. Péro pe trígo ha ñanandyra ‘okakuaa oñondive pe cosecha peve.’” Testimonios, tomo 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Mba’éicha Adventismo ikatu oheja rei ko pasaje oúva he’i hag̃uáicha mbegue’ỹme, ko’ã óga guasu oguejy vove, oñemoañetetaha Apocalipsis dieciocho, versículo peteĩ guive mbohapy peve?
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Cheʼẽ piko ouha haʼeha che amombeʼúkuri Nueva York ojeity hag̃uáta peteĩ y rembeʼy tuichaitévare? Kóva arakaʼeve ndaʼeʼíri. Haʼe vaʼekue, amaña jave umi óga tuichaite ojejapóva upépe, peteĩ piso ári ambue piso, “¡Mbaʼe mbaʼe vaieteitépa oikóta Ñandejára opuʼã vove omboryrýi hag̃ua vaieterei ko yvy! Upérõ oñekumplíta Apocalipsis 18:1–3 ñeʼẽ.” Pe capítulo 18 pukukue Apocalipsis-pe haʼe peteĩ ñemomarandu upe mbaʼe oútavagui yvy ári. Péro ndaarekói mbaʼeveichagua tesape peteĩteĩva Nueva York rehegua, ndahaʼéi hag̃ua añetehápe aikuaa peteĩ ára umi óga tuichaite oĩva upépe oñembotýta hag̃ua Yjára puʼaka ojere ha ojerejeývo rupi. Pe tesape oñemeʼẽva chéve rupi, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokãnte ipuʼaka mbareteguágui, ha koʼã estructura tuichaitéva hoʼáta. Oikóta umi escena ñanemongyhyjéva, ndaikatúiva ñañemoĩ hag̃ua ñanemanduʼápe.» Review and Herald, July 5, 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Ko’ápe jahecháva nañañe’ẽi ko’ã pasáhe oñekumpli haguepa 11 jasyporundy 2001-pe, pórke añetéte oñekumpli; síno pe mba’e jahupytyseva ha’e pe “ñomongeta joavy” oñepyrũ va’ekue upe jave. Pe ñomongeta joavy ha’eva’ekue metodología heko porã térã heko vai rehegua. Pe Adventista iglesia oñepyrũ omboyke William Miller rembiapokue, umi catorce regla de interpretación profética, ary 1863-pe, ha oñemotenonde ko’ág̃a peve pe punto peve ndaikatúi rejogua peteĩ aranduka estudio bíblico rehegua, Adventista teólogo-kuéra ohai va’ekue, ndaha’éiva jey jey oñemomba’eguasu umi teólogo-kuéra protestantismo apóstata ha romanokatolicismo-gua rehe. Ary 1863 guive 2001 peve, ha ko’ág̃a peve avei, pe metodología ypykue ojehechauka va’ekue William Miller regla-kuéra interpretación profética rehegua rupive oñemboyke romanokatolicismo ha protestantismo apóstata metodología rehehápe. Pe “ñomongeta joavy” profético oñepyrũ va’ekue Apocalipsis 18, versíkulo 1 guive 3 peve oñekumpli rire, ha’eva’ekue metodología añetegua térã japu rehegua.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Ñamboguejýta ñahesaʼỹijo meme hag̃ua pe “ñomongeta joavy” Isaías capítulo mokõipa porundy guápe pe artículo oúvape.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Jaikuaava’erã ñandejehegui mba’épa omoheñói pe kristianísmo, mba’épa pe añetegua, mba’épa pe jerovia ñande rojapopyréva, mba’épa umi regla oĩva la Bíbliape—umi regla ñandeéve oñeme’ẽva pe mburuvichaitevéva pokatu guive.” The 1888 Materials, 403.