The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Pe tembiaporã oĩmava Ñandejára rehegua ojehechauka porãiterei Isaías kapítulo mokõipa poapy ha mokõipa porundy-pe, upépe upe tembiaporã ojehechauka hag̃ua “línea ári línea” ramo. Ára 11 jasyporundy ary 2001-pe, pe ánhel mbarete Apocalipsis dieciocho pegua oguejy, ha ojapóvo upéicha, ombojevy jey pe oguejyhague ára 11 jasypoapy ary 1840-pe. Mokõivéva kásope, iguejy rire, Babilonia ojehechauka ho’áva ramo, ha ojejapo peteĩ ñehenói, ha pya’e hag̃uáicha ojejapóta jey, umi oĩ gueteríva ipytyvõ atýpe osẽ hag̃ua chugui. Mokõivéva kásope, pe mba’e oiko va’ekue omohu’ãva pe marandu’ypy oreko va’ekue peteĩ jejepyso mundial, péicha avei pe ánhel peteĩha marandu oguerahaha haguéicha “opaite tembiapo renda misionera ko yvy ape ári” ary 1840-pe, opaite yvy ape ojehupi ha oikũmby pe mba’e oikova’ekue ára 11 jasyporundy ary 2001-pe. Pe profesía oñemohu’ãva’ekue ára 11 jasypoapy ary 1840-pe ha’e va’ekue peteĩ profesía ohechaukáva peteĩ jejoko oñemoĩ hague Islam rehe, mokõiha ai rehegua, ha pya’e pe ára 11 jasyporundy ary 2001 rire peteĩ jejoko oñemoĩ Islam rehe mbohapyha Ai rehegua.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
11 jasypoapy 1840 rehechauka pe marandu oñemombarete hague pe ára pahápe ojeipe’a va’ekue 1798-pe, ha 11 jasyporundy 2001 rehechauka pe marandu oñemombarete hague pe ára pahápe ojeipe’a va’ekue 1989-pe. Pe mbojoja tenondegua pe ángel peteĩha ñemongu’e rehegua oñemoneĩkuri 11 jasypoapy 1840-pe, ha upe mbojoja ha’eva’ekue pe ñe’ẽmondo: peteĩ ára peteĩ áño-rã. Pe mbojoja tenondegua pe ángel mbohapyha ñemongu’e rehegua oñemoneĩkuri 11 jasyporundy 2001-pe. Upe mbojoja ha’évo añetegua oñemopyenda va’erã “línea ári línea” rupive, ohechaukávo pe paha oñeta’ãngaha pe ñepyrũha rupive, ha tembiasakue ojerejeyha. Pe mba’e ojehúva maranduhára rehegua 11 jasyporundy 2001-pe ndaha’éi añónte oñemopyenda hag̃ua Hermana White ñe’ẽ directo rupive, síno iñimportantevéva reheve pe añetegua umi mba’e ojehúva ojoja porãiterei hague upe techaukaha peteĩchagua ndive pe tembiasakue Millerita-pe. Pe ojekuaa va’ekue pe mba’e ojehúva 11 jasypoapy 1840 rupive ndaha’éikuri profecía oñekumpli hague añónte, ha katu hetave hag̃ua pe tapereko Miller ha iñirũnguéra omoneĩ va’ekue iporã ha hekopeteha.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Pe mba’e oikóva omohu’ã porãite pe marandu he’íva va’ekue. Ojekuaávo upéva, heta tapicha oguerovia pe añetegua oĩha umi principio de interpretación profética Miller ha umi irũnguéra omoneĩva’ekuépe, ha peteĩ ñemongu’e tuichaitereíva oñeme’ẽ pe movimiento del advenimiento-pe. Kuimba’ekuéra arandu ha yvate renda rehegua ojoaju Miller ndive, mokõivéva opredikávo ha opublikávo hembiapo remiandu, ha 1840 guive 1844 peve pe tembiapo oñemyasãi pya’e porã.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
11 jasypakõi 2001-pe, ama kyvy okẽgua oñepyrũvo oñemedi, pe “ñomongeta joavy” ha’eva’ekue ha ko’ág̃a peve ha’e añetegua térã japuva metodología rehegua. Pe movimiento Millerita profecíakuéra oñemoĩ porã mokõivéva, pe cuadro 1843 ha pe 1850-pe, umi Sister White omoneĩva ojejapo hague Ñandejára rupive, ha avei Habacuc kapítulo mokõi ñembyaty ramo. Pe mensaje umi Millerita-kuéra rehegua, osẽva’ekue “umi principio de interpretación profética Miller ha iñirũnguéra omoneĩva rupive, ha” upéi oguerúva pe “wonderful impetus” omombaretéva pe mensaje del Midnight Cry, ojehechauka va’ekue umi mokõi cuadro marangatu ári. Umi profecía ojehechaukáva’ekue umi mokõi cuadro marangatu ári ojekuaa ha oñemopyenda va’ekue Miller regla profética rupive. Umi cuadro ha’e va’ekue ñembyaty pe tembiapoukapy Habacuc-pe ojeruréva ojehechauka hag̃uáicha umi profecía Miller metodología rupive oñemopyendáva umi “tables” ári, plural-pe. Habacuc kapítulo mokõi omombe’u ha ojoaju hag̃ua directamente pe “debate” Isaías kapítulo veintisiete-pe.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Che aime hag̃ua che rñangarekoha ári, ha añemoĩta óga yvatehápe, ha ama’ẽta ahecha hag̃ua mbaʼépa heʼíta chéve, ha mbaʼépa ambohováita ajejaʼo jave. Habacuc 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Ñe'ẽ “reproved” pe versículo-pe he'ise ‘oñeñe'ẽ hese oñemoĩ hag̃ua hesegua’. Habacuc, ohechaukáva mokõive ñangarekohárape pe movimiento ángel peteĩha ha mbohapyha rehegua, oñemoĩta kuri oñeñe'ẽ hag̃uáicha hese, ha ha'e oikuaasete mba'épa ombohováita pe ñomongeta oñepyrũ vove. Pe mbohovái pe tembiasakue ángel peteĩha reheguápe ha'e va'ekue pe mokõi cuadro marangatu apo, ha pe mbohovái pe tembiasakue movimiento ángel mbohapyha reheguápe ha'e va'ekue pe serie profética hérava, Habacuc Rembe'y Mokõi Mesa. Umi cuadro ha pe serie oñemopu'ãkuri pe metodología ojehechaukáva peteĩteĩva umi tembiasakue teépe. Habacuc-pe, pe metodología ohechauka mba'éichapa umi ñangarekohára oipuru omopyenda hag̃ua pe marandu, ha avei ombojekuaa pe asunto oñeñomongetáva, upéva katu oguenohẽ mokõi atýpe umi omomba'eguasúva.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Che ñañangarekoha ári che ajeréta, ha amoĩta chejupe pe tórre ári, ha añatendéta ahecha hag̃ua mba’épa he’íta chéve, ha mba’épa che ambohováita, añemongavaju jave. Upéi Ñandejára chembohovái ha he’i: Ehai pe visión, ha embosako’i porã itápe, ikatu hag̃uáicha odipara pe omoñe’ẽva chupe. Pe visión niko gueteri oĩ peteĩ ára oñemoĩmava peguarã; ha ipahápe oñe’ẽta, ha ndijapúmo’ãi: jepe imbegue, eha’arõ chupe; añetehápe ou hag̃uére, oúta, ndahi’aréimo’ãi. Péina, pe iñánga oñemomba’eguasúva ndaha’éi hekojoja ipype: ha pe hekojojáva oikovéta ijerovia rupi. Habacuc 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Peteĩ aty oñembohekojoja jerovia rupive, ha ambue aty katu oñemomba’eguasu iñángape, ojehechauka haguéicha Fariséo ha Publicáno rehe. Umi Fariséo ojerovia peteĩ metodología rehe oñemopyendáva jepokuaa ha tradición ári; ha pe Fariséo avei orrepresenta peteĩ sistema religioso omantene vaʼekue iñakãguapy ijaty rehe omoĩvo peteĩ sistema jerárquico oisãmbyhýva umi heʼíva hikuái haʼeha Tupã retã ojeporavóva, ha añetegua ñemoʼãhára, ha upéicharõ jepe ipahápe oike hikuái pe Añetegua kurusúre jeitype. Pe “ñomongeta joavy” profético Isaías capítulo veintisiete-pe, haʼe añetegua ha japu metodología bíblica rehegua. Umi oñemoĩva ojoajúva pe “ñomongeta joavy”-pe haʼe umi oseguiríva pe Elías metodología upe árape g̃uarã, ha pe sistema ymaite guive oñemopyenda vaʼekue umi experto teológico rehegua, ojetipificáva Sanedrín rehe Cristo tiémpope.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Pe kapítulo mokõipa siete ohechauka pe “ñomongeta” oñepyrũha haʼe “opytávo”, térã Tupã ojokóramo “ityvyro vai” pe “ára yvytu kuarahyresẽgua”pe. “Haʼetépe, osẽvo, nde reñomongetáta hendive; haʼe ojoko ityvyro vai pe ára yvytu kuarahyresẽguape. Upévare, péicha oñemopotĩta Jacob rembiapo vaígui.” Ñeʼẽ “oñemopotĩta” heʼise oñemokañy hag̃ua hekovaíva, ha ohechauka angaipa jeipeʼa pe huísio investigativope. Pe tape ojeñeʼẽ hag̃ua hese pe ñomongetápe, ohechauka pe prueba ohasavaʼerãha, Tupã tavayguakuéra angaipa oñembogue hag̃ua. Elías rembiaporãicha pe prueba ojehechauka Cristo rembiasápe, upépe ñande ñañemomarandúma hague upe arapýpe, umi ombotovéva Juan el Bautista marandu (Cristo omoherakuã vaʼekue haʼeha Elías), ndaikatúi ohupyty mbaʼeve Jesús mboʼepykuéragui.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Pe ama’ẽrã ama pyharevegua rehegua ojehechauka hag̃ua Jesús mbo’epykuéraicha, ha’e niko pe Ñe’ẽ; ha ndaha’éi upéva añónte, pe ama pyharevegua ojehechauka avei “pe piro’y”, ha upéva oñemyesakã “Ñandejára renondépeguáicha”.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Peñearrepentíke hag̃ua, upévare, ha pejere hag̃ua, pene angaipa ojeipeʼa hag̃ua, og̃uahẽ jave ñembopyʼaguapy ára Ñandejára renondégui; ha haʼe omboujeýta Jesucristope, upe vaʼekue oñemombeʼu vaʼekue peẽme ymaite guive. Hechos 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Karai White he’i pe ánhel oguejyva Apocalipsis kapítulo diez-pe, 11 jasypoapy ary 1840-pe, “ndaha’éi va’ekue avave ambuéva Jesucristo-gui voi”. Upévare, pe ánhel oguejyva’ekue 11 jasyporundy ary 2001-pe, “ndaha’éi va’erã avei avave ambuéva Jesucristo-gui voi”. Iguejy mokõivéva tembiasakue-pe ohechauka pe ñepyrũ pe “ñomongeta joavy” profético pe metodología añetegua térã japu rehegua, pórke ojehechauka pe kuatiañe’ẽ orekóvape ipope, Ñandejára retãyguakuérape oñemandáva ho’u hag̃ua. Oĩrõ guare Galiléape, Jesús ombo’e umi temimbo’épe tekotevẽha ho’u hikuái hó’o ha ho’u’ỹre avei huguy, pórke upépe he’i va’ekue ha’eha pe mbujape oguejyva’ekue yvágagui. Upépe operde hetave temimbo’e hag̃ua ambue oimeraẽ hendágui hembiapo pukukue javeve, ha umi ohejáva, araka’eve nojevéi. Umi ohejáva, ohejáva’ekue pórke oiporavo hikuái ohesa’ỹijo hag̃ua hembo’e hag̃ua peteĩ metodología japu rupive, ojapyhyvo iñe’ẽnguéra he’iséva tee rupi, ha ndaha’éi omoĩvo chupekuéra pe sentido espiritual hekoitépe. Pe “ñomongeta joavy” Isaías mokõipa siete-pe, ha’e peteĩ techaukaha profético oguerekóva heta testígo omoañete hag̃ua ohechaukaha peteĩ sistema oñemopyenda porãva, oñemombe’úva profesadamente, análisis bíblico rehegua, oñorairõva pe metodología ojehechaukáva pe mensahéro Elías rupive.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Ohechauka peteĩ punto específico pe ñemboyke mbeguekatu ohasáva pe ñe’ẽme’ẽ yma guarégui ha Ñandejára retã oiporavo vaʼekuégui, ha pe oñepyrũva pe ñe’ẽme’ẽ joaju umi ndive “ymave ndahaʼéi vaʼekue Ñandejára retã.” Pe “ñemongeta jojaʼỹ,” iñimportantevéva, ohechauka pe oñepyrũha peteĩ aravoʼaty omohuʼãva pe arapokõindy rekoguasu léi oútava pyaʼe reheve. Pe Alfa ha Omega akóinte ohechauka pe paha oñondive pe ñepyrũ ndive, ha upéicha rupi pe “ñemongeta jojaʼỹ” voi oiko chugui peteĩ símbolo peteĩva ñande ru kuéra angaipa kuéragui, tekotevẽva oñemombeʼu ha oñekonfesa, ikatu hag̃uáicha oñembyaty pe oración Levítico veintiséis peguápe.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Daniel ñembo’e capítulo nueve pegua ohechauka pe ñembo’e oñeme’ẽva’erãva Apocalipsis once-pe oñemohu’ãvo umi mbohapy ára ha mbyte. Upe ára pukukue ojehechauka Isaías veintisiete-pe ramo pe ára “pe táva mbaretepyre opytáta nandi, ha pe óga ojehejáta ha opytáta peteĩ desiérto-icha: upépe pe vakara’y okarúta, ha upépe oke ha ho’úta hi’yvyra rakãnguéra. Ha iporãnguekuéra ipirútavo, oñekytĩta: umi kuña ou ha omyendy hesekuéra tata: ha’égui peteĩ tetã arandukuaa’ỹva: upévare pe ojapo va’ekue chupekuéra ndorekomo’ãi poriahuvereko hesekuéra, ha pe omoheñói va’ekue chupekuéra ndohechaukamo’ãi chupekuéra mba’eveichagua favor.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Mokõi testígope ojehechauka “ojeheja reí ramo”, haʼekuéra omoherakuãgui peteĩ marandu jeikoveʼỹva omoñepyrũva pe ára mbohapy ha mbyte pukukue “desiérto” rehegua. Upéi oiko hikuái peteĩ “tetã arandukaʼỹva”, jepe yma raʼe pe “táva oñemombaretéva”. Upéva rire upe táva oiko “ñehundi” ha peteĩ “tekoha” “ojeheja rei vaʼekue”. Oiko chugui kangue piru omanóva oĩva táva Sodoma ha Egipto rapére. Ha umi omanóva oñehenói vove opuʼã hag̃ua, oñehaʼã hag̃ua chupekuéra ituvakuéra angaipakuéra rupi, umíva apytépe oĩ pe “ñomongeta joavy” upe ára ñepyrũme, oñepyrũva pe marandu peteĩha mbaretepy reheve ha opa pe marandu mbohapyha oguahẽvo. Pe ñomongeta joavy haʼe hína ojehupyty térã oñemboyke hag̃ua pe tapereko ohechaukáva Elías oĩva hesakãmbyrépe. Ary 1863-pe, Adventísmo ru kuéra omboyke Moisés “pokõi jey” marandu, Elías ogueru vaʼekue.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Oñepyrũvo julio-pe, ary 2023-pe, Isaías mokõipa poapykue rembe’ykuéra ipirupyréva oikuaava’erãpa ojapojeytaha Galilea pegua iglesia angaipa, ha 1863 rembiasakue, avei septiembre 11 ary 2001 rembiasakue. Oñemboykévo pe tapereko ojehechauka hag̃ua Habacuc kapítulo mokõi rupive, ha Isaías mokõipa poapykue rupive, ha Elías, Juan el Bautista ha William Miller rupive, he’ise jajapojeyha ñande ru kuéra angaipa, jajeporavo rangue jaikuaa hag̃ua mba’éichapa ñanepytyvõva umi techapyrã marangatu ojehaíva’ekue umi oguahẽmava hi’ári ko yvy paha ára.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Koʼág̃a opa koʼã mbaʼe ojehu chupekuéra techapyrãrã; ha ojehai ñande ñemoñeʼẽrã, maymávape g̃uarã og̃uahẽma hag̃ua arapaha paha. Upévare, pe oimoʼãva oñemboʼyha, tañangareko ani hag̃ua hoʼa. Ndaipóri pende ári ou vaʼekue jeipyʼara ohasáva yvypórape ojehúva jepi; ha Tupã ningo jeroviaha, haʼe ndohejamoʼãi pende jeipyʼara peikokuaaʼỹ hag̃uáicha; síno pe jeipyʼara ndive omeʼẽta avei pe tape peñehesape hag̃ua, ikatu hag̃uáicha peipurukuaa. Upévare, che rembiayhuetéva, peñani taʼãngamýi rovakegui. Añeʼẽ peẽme arandúvaicha; pehusuʼũ pe haʼéva. 1 Corintios 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Pe metodología marangatu omopyenda pe ñe’ẽmarandu Pyharepyte Sapy’aguasu rehegua, ha’éva pe ama pahague ñe’ẽmarandu. Umi ñe’ẽmarandu, oñekaru jave espiritual hag̃uáicha, omoheñói peteĩ jeikove ojoajúva hendive, añetéicha Daniel ha umi mbohapy kuimba’e imarangatúva rembi’u, hína va’ekue kumanda ha ka’avo, omoheñói hova hesãi ha ipiruvevéva. Hákatu Habacuc kapítulo mokõihápe, pe ita ñepysanga umi omboykévape pe oferta oñemohenda hag̃ua jerovia rupi, ha’e ñembotuicha, ha upéva ojoko chupekuéra ani hag̃ua osegi oikuaave hag̃ua Ñandejárape. Oĩramo araka’eve peteĩ ára Tupã tavayguakuéra ndaikatúihápe ombohasa rei pe tembiapo oaccepta hag̃ua pe metodología añeteguáva, ha okaru hag̃ua pe ñe’ẽmarandu ángel po guive, upéva hína ko’ág̃a!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ndajaikuaáva’erã pe ama pahague rehe. Oútama opa umi ohechakuaáva ha ojapóva imba’erã pe ysapy ha umi ama porãite ñande ári ho’áva. Ñambyaty jave pe tesape rembyrekuérape, ñamomba’e jave Tupã poriahuvereko añetetéva, pe Ñandejára ohayhúva jajerovia hese, upéicharõ opa promésa oñekumplíta. ‘Yvy oguenohẽháicha hoky, ha kokue ojapoháicha hesakarã umi ipype oñeñotỹva; upéicha avei Ñandejára Tupã ojapóta oike hag̃ua tekojoja ha ñemomba’eguasu opa tetã renondépe.’ Isaías 61:11. Opa yvy henyhẽva’erã Tupã mimbipa rehe.” The Seventh-day Adventist Bible Commentary, volumen 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Tupã Ñe’ẽ marandu hechapyrãva ohechauka vaʼekue, Nueva York táva guasu ogakuéra tuicháva oñembyai ha hoʼárõ guare, Apocalipsis dieciocho-pegua ánhel oguejyta ha “Apocalipsis dieciocho, versículo peteĩ guive mbohapy peve oñekumplíta.” Isaías mokõipa siete ohechauka upe ára haʼeha “yvytu kuarahyresẽgua ára”, ha upéva hína pe ára “yvytu mbarete” ojokoha. “En medida, cuando brotare, tú contenderás con ello: él detiene su viento recio en el día del viento solano.” Hermana White ohechauka upe peteĩchagua ára.
“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.
“Upéva jave, pe salvación rembiapo oñembotývo hína, apañuãi ou vaʼerãta yvy ári, ha umi tetãnguéra ipochýta, upéicharõ jepe ojejokóta ani hag̃ua ojoko pe mbohapyha ánhel rembiapo. Upéva jave ou vaʼerãta pe ‘ama pahápeguáva’, térã pe piro’y ñembopyahu Ñandejára renondégui, omeʼẽ hag̃ua pokatu pe mbohapyha ánhel ñeʼẽ hatãme, ha ombosakoʼi hag̃ua umi marangatu oĩ hag̃ua mbarete pe ára umi siete plaga pahague oñehẽmbáta jave.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Pe poder omoñemoŷrõva umi tetãnguéra oguahẽ vaʼekue pe ama pyahu pahápe oñepyrũvo hoʼa. Ha upe mbarete omoñemoŷrõ rire umi tetãnguéra, pyaʼe voi oñejoko hag̃ua, Isaías ohai haguére haʼe “ojokoha yvytu hatã”. Pe yvytu hatã niko pe yvytu kuarahyresẽguio; ha upéva oñejoko jave pe ama pyahu pahápe oñepyrũvo omokỹmi, ha pe tembiapo ñepysyrõ rehegua og̃uahẽvo ipahápe. Pe tembiapo ñepysyrõ rehegua paha niko pe sellado ára. “Línea ári línea” pe yvytu hatã térã pe yvytu kuarahyresẽguio, oñejokóva umi cien cuarenta y cuatro mil sellado aja, haʼe hína umi irundy yvytu Apocalipsis kapítulo siete-peguáicha.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ha upe rire ahecha irundy ánhel oñembo’ýva yvy irundy esquina ári, ojokóva yvy irundy yvytu, ani hag̃ua yvytu oipeju yvy ári, ni yguasu ári, ni mba’eve yvyramáta ári. Ha ahecha ambue ánhel osẽva kuarahyresẽ gotyo guive, oguerekóva Tupã oikovéva séllo; ha osapukái mbarete hendive umi irundy ánhelpe, umi oñeme’ẽ vaʼekuépe ombyai hag̃ua yvy ha yguasu, heʼívo: Ani pembyai yvy, ni yguasu, ni umi yvyramáta, peẽramoite ñamoseẽ hag̃ua séllo ñande Tupã rembiguáipe ikuatiáre. Apocalipsis 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Pe ñemohu’ã umi cien cuarenta y cuatro mil rehegua oñehauka vaʼekue Cristo oike jevy hag̃ua Jerusalénpe ñemomba’eguasúpe rupive. Upépe Cristo, peteĩ jeýnte hekove pukukue jave, ojupi vaʼekue peteĩ mburika ári (Islam rehegua techaukaha), ha Lázaro omotenonde vaʼekue pe aty Jerusalénpe oike jave. Hermana White ohechauka Lázaroha pe ñemohu’ã ra’anga upe tembiasakuepe.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Imbaretéramo hag̃ua Lázaro rendápe, Cristo oguereko vaʼekue peteĩ propósito poriahuverekópe umi nohenduporãivaʼekue chupe rehehápe. Haʼe opyta kuri, ikatu hag̃uáicha omoingove jevyvo Lázarope omanóva apytégui omeʼẽ itaʼýra atã ha ndogueroviáivaʼekuépe ambue prueba haʼe añetehápe hague ‘pe jeikove jevy ha pe tekove’. Ndahaʼéi pyaʼe hag̃uáicha ohejarei hag̃ua opa esperanza umi tavayguakuéra rehe, umi ovecha mboriahu, okañýva Israel róga pegua. Ikorasõ ojekaipa hína kuri iñakãhatã ha noñembyasýi haguére. Ipyrami poriahuverekópe, ojapo vaʼekue omeʼẽ hag̃ua chupekuéra peteĩ prueba hag̃uave haʼeha pe Moĩjeyharã, pe peteĩnte ikatúva ogueru tesapehápe tekove ha ikatuʼỹha ñamano hag̃ua arakaʼeve. Kóva vaʼerã peteĩ prueba umi paʼi kuéra ndaikatumoʼãi hag̃ua ombohasa vai térã omyesakã vai. Péva hína pe mbaʼére imbaretére hag̃ua oho hag̃ua Betániape. Ko milagro tuichavéva, Lázaro ñemoingove jevy, vaʼerã omoĩ hag̃ua Tupã sellorã hembiapópe ha heʼíva hague Tupãramo.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Pe ára de demora oñepyrũva’ekue 18 jasypokõi ary 2020-pe ojehechauka Cristo rembiapo rupi, ha’e ojepy’amongeta rire omoingove jey mboyve Lázaro-pe. Pe ára de demora oje’eha Apocalipsis kapítulo once-pe, opa mbohapy ára ha mbyte paha gotyo. Umi ára jave, mokõi testígo ojekuaa omanoha hína tape mbytépe. Ha Lázaro oikove jey haguéicha peteĩ ára de demora rire, upéicha avei Juan remimombe’upy mokõi testígo. Oikove jeývo, ha’ekuéra omotenonde pe jeguata oikeva Jerusalén-pe, ohechaukáva “Tupã sello” ha pe “milágro coronador” omboaje hag̃ua Cristo divinidad. Pe jeikove jey ohechauka pe sellado peteĩ sua irundy ha irundy mil paha, oikóva umi irundy yvytu, pe kuarahyresẽ gotyo yvytu, pe yvytu pochy, oguahẽva’ekue 11 jasyporundy ary 2001-pe, ojokopyre aja.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Pe aravo oĩva léi domingo rehegua, umi yvytu oñemosãso ogueru hag̃ua huísio jejopyrã pe mburuvicha guasu yvy rehegua Apocalipsis mokõipaapy-pe guaréva ári. Ko’ág̃a jepe oikytĩmína hikuái umi irundy ánhel rembiapokue rupi, umi ombojoko va’ekuéva chupekuéra pe sellado aja. Peteĩ umi ñe’ẽjoaju ipypukuvéva Espíritu de Profecía-pe, oĩva pe ára yvytu kuarahyresẽ guigua rehe, jajuhu Testimonios, volumen nueve-pe. Upéva ñepyrũme oguereko umi ñe’ẽ ñandejára guigua kuatiarogue once-pe, upévare oñepyrũ simbólikamente “nueve-once”-pe. Pe kapítulo réra ha’e, “La Crisis Final”, ha upéicha avei ha’e pe primer kapítulo peteĩ sección hérava, “Para la Venida del Rey”.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Ndaipóri oĩva evidencia pe pehẽngue ha pe kapítulo réra oñembohekose hag̃ua por propósito umi editor-kuéra ombyatýva’ekue pe volúmen, upéicharõ jepe, pe Rréi ou hag̃uáicha ojehechakuaa pya’e pe novío ou hag̃uáicha, ha upéva, pe parábola umi diez vírgenes reheguape, oiko pe apytépe pyhare mbytegua krizis reheve oñemoheñóiva umi vírgenespe, pe aséite oĩ térã ndaipóri rupi ijapokahápekuéra. Pe pyhare mbytegua krizis ko’ág̃a og̃uahẽva hína, ha’e pe título ohechaukaháicha—pe krizis paha umi diez vírgenespe g̃uarã. Upe krizispe ha’ekuéra ohechauka mba’éichapa oguereko pe aséite, térã ndoguerekói. Pe aséite ndaha’éi añoite pe Espíritu Santo, ha’e katu ojehechauka porãiterei hag̃ua pe Espíritu Santoha, ha avei pe marandu añeteguáva, ha avei pe tekokatu añeteguáva.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Pe metodología hekopete omoĩ porã pe marandu pyhare mbyte osapukáiva rehegua, ha upe marandu, oñemog̃uahẽ ha oñemboguata ramo hese, omoheñói pe teko porã hekopeteva. Upe teko porã, pe apañuãi pahápe, ha’e pe teko orresivíva Tupã sellorã. Tupã tavayguakuéra oñesella hag̃ua pe rembiapo oñepyrũ pe ára yvytu kuarahyresẽ gotyogua og̃uahẽrõ guare, 11 jasyporundy 2001-pe. Upe ára pegua marandu upérõ vaʼekue oñekotevẽ kuri oñekaru hese. Oñekaru térã nahániri hag̃ua hese ojehechauka Isaías “ñomongeta joavy” rupive, ha avei Habacuc porandu rupive mbaʼépa umi ñangarekohára ombohováivaʼerã pe ñeʼẽjoavyme. Mateo mokõipa po ha Habacuc-pe pe are ohaʼarõva oñemohuʼã mokõi aty omombaʼeguasúva reheve. Pe are ohaʼarõva, ojehechaukáva mbohapy ára mbyte ha peteĩ ára mbyte Revelación capítulo once-pe, hiʼag̃uíma oñemohuʼã hag̃uápe.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Upe tiempo de demora ojehechauka avei pe capítulo ñepyrũme, volumen nueve-pe, peteĩ pasáhe Hebreos-gui reheve, upépe Pablo omoĩ hag̃ua iñe’ẽme Habacuc capítulo mokoĩ, versículo irundy. Pablo ñe’ẽjoaju omoĩ Habacuc 2 pe ánhel mbohapyha movimiento-pe, pórke upe tembiasakuepe Cristo oike vaʼekue pe Tenda Santísimope, ha upe tembiasakuepe ojehechauka vaʼekue Iministerio saserdotal yvategua resape; ha pe lívro Hebreos-pe voi Pablo ohechauka pe revelación hesakãvéva Cristo ministerio saserdotal yvategua rehegua Tupã Ñeʼẽme.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Habacuc mokoĩha pe ángel peteĩha ñemongu’épe guare ndohechakuaái gueteri Cristo ñemongu’e pe Tenda Santísimope, pórke upéva ndoikói vaʼekue pe Pyharepyte Sapukái ñemoherakuã paha peve. Pe are ohaʼarõ hag̃ua rehegua Pablo omombeʼúva, haʼe hína Habacuc ha Mateo pe are ohaʼarõ hag̃uare; ha katu haʼe pe are ohaʼarõ hag̃uare oñepyrũtava 18 jasypokõi ary 2020-pe. Pe versíkulo paháva Habacuc mokoĩhapegua ohechauka pe Pyharepyte Sapukái paha pe historia Millerita ryepýpe, ha pe ángel mbohapyha og̃uahẽmby:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ha Ñandejára oĩ itemplo marangatúpe; tokyre'ỹ opa yvy henondépe. Habacuc 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Testimonies, volúmen nueve omombe’u mbarete, oñepyrũvo kuatia rogue once-pe (9-11), pe parábola umi pa virgen rehegua, pe tiempo de demora ha ijoaju Habacuc ha Mateo ndive, ha pe pahaite apañuãi ha 11 de septiembre de 2001, upe jave pe debate profético og̃uahẽrõ guare.
“Section 1—For the Coming of the King
“Pehẽngue 1—Mburuvicha guasu Ñemboúpe g̃uarã
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Sapy’ami michĩnte, ha pe oútava oúta, ha ndaipukuimo’ãi.’ Hebreos 10:37.
“The Last Crisis
“Pe Paha Ipahápeguare”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Jaiko pe ára paha. Umi señal ojehupyty pya’éva ko’ã ára rehegua he’i porã Cristo ou hag̃uaitéma hi’aguĩetereiha. Ko’ã ára jaikohápe ningo imarãngatu ha tuicha mba’e. Tupã Espíritu mbeguekatúpe, ha katu añetehápe, ojeipe’a ohóvo yvy ári guive. Umi mba’asy guasu ha juicio-kuéra o’a vaíma Tupã gracia omboykóva ári. Umi ñehundi yvýpe ha yguasúpe, tekoha’anga aty guasu ndaipytúiva, ñorãirõ kyhyje ñehenói, opa umíva hína techaukaha guasu. Umíva ohechauka mba’e oikótava hi’aguĩmaha, ha umi mba’e tuichaitereíva.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Umi mbarete ivaíva ombojoaju hína imbarete ha oñomoirũ peteĩcha. Oñemombareteve hína pe apañuãi guasu paha hag̃ua. Tuicha ñemoambue koʼẽrõite oikóta ñande yvy ape ári, ha umi kuʼe pahaguáva pyaʼeeterei oikóta.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Ko mundo-pe ojehecháva ohechauka ára ivaíva oĩma ñande ári. Kuarahyresẽgua kuatiañe’ẽnguéra henyhẽ techaukaha peteĩ ñorairõ tuichaitereíva oikótava koʼẽrõite. Ñemonda pyʼaguasu oiko jepi. Mbaʼapo jejoko haʼehína peteĩ mbaʼe jepiguáva. Ñemonda ha jejuka ojejapo opa hendáicha. Kuimbaʼekuéra, aña ojapyhýva, ojuka kuimbaʼe, kuña ha mitã michĩnguéra. Kuimbaʼekuéra ojeity vai tekópe, ha opaichagua mbaʼe vai oguata opa rupi.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Pe enemigo osẽ porã kuri ombyaívo tekojoja ha omyenyhẽvo kuimbaʼekuéra korasõ pe pota pyʼaguasu hag̃ua mbaʼerã guaʼu ijeheguinte guarã.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Hustísia oĩ mombyry: añetegua ho’áma tape mbytépe, ha tekojoja ndaikatúi oike.’ Isaías 59:14. Táva guasúpe oĩ hetaiterei tapicha oikóva mboriahúpe ha jehasa asýpe, hi’aguĩetéma ndorekói hag̃ua tembi’u, óga renda ha ao; ha umi táva guasúpe voi oĩ avei umi oguerekóva hetave ikorasõ oipotávagui, oikóva hekoporãmbaitépe, ombohasávo ipirapire óga porãite oñemohendapyrévape, oñemboyeguápe, térã ivaivéva gueteri, hete rembiapota vai hag̃ua, káña rehe, petỹ rehe, ha ambue mba’e apytu’ũ mbarete ombyaíva, ombopochýva akã, ha omboguejýva pe ánga. Yvypóra iñembyahýiva sapukái ohupíma Tupã renondépe, ha opaichagua jejopy ha ñemonda rupive yvypóra ombyaty hína mba’eta tuichaitereíva.”
“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, táva Nueva York-pe aime jave, pyharekue ajerurepyre ahecha hag̃ua óga tuichaitereíva ojepu’ãha piso ári piso peve yvágape gotyo. Ko’ã óga oñemboajeva’ekue tata ndoikéimo’ãi hag̃uáicha, ha oñemopu’ã hikuái ombohetave hag̃ua ijarakuéra ha umi omopu’ãva réra. Yvateve ha yvateveve gueteri ojepu’ã ko’ã óga, ha ipypekuéra ojeporu umi mba’e iporãvéva ha hepyvéva. Umi ijára kuéra noñeporandúi kuri ijupekuéra: ‘Mba’éicha piko ikatu ñamomba’eguasu porãve Ñandejárape?’ Ñandejára ndoikói kuri ijepy’apykuérape.”
“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: “¡Mba’éichapa umi oipurúva hína upéicha hembiapo hag̃ua ikatúne ohecha hikuái hekove rape Ñandejára ohecháicha! Ombohoryry hikuái óga guasu porãite, ha mba’eichaite peve itavy ára ha pyhare Pe Oisãmbyhýva ko arapy pukukue renondépe umi hembiapokue ha iñemoĩrã. Ndohesarekoihína hikuái, ikorasõ ha iñakãkatu opaite reheve, mba’éichapa omomba’eguasúta Ñandejárape. Oheja tesaráipe hikuái ko mba’e, 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.
“Ojepu’ãvo ko’ã óga yvate guasu, ijára kuéra ovy’a peteĩ tekoñemomba’eguasu pohýi reheve, ohechaukávo oguerekoha viru ombohory hag̃ua ijehegui ha omoñembyasy hag̃ua ijerére oikóva kuérape. Heta pe viru ha’ekuéra omoĩva péicha ou va’ekue jejopy vai rupi, mboriahúpe ñembohasa asy rupi. Hesarái hikuái yvágape oñeñongatuha peteĩ mba’erechaukaha opaite ñemurã ha ñemuháre; opaite mba’e ñembojoja’ỹre ojapóva, opaite tembiapo japuva, upépe ojehai. Hi’ára og̃uahẽta, iñembotavy ha hekojerovia’ỹme yvypóra kuéra og̃uahẽta peteĩ tenda Ñandejára ndohejamo’ãi hag̃ua ohasa, ha oikuaáta hikuái oĩha peteĩ límite Jehová py’aguasu hag̃ua hag̃uare.”
“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, 11–13.
“Pe mba’e ojechauka va’ekue chéve upe rire ha’e peteĩ tata ñembyasy. Kuimba’ekuéra oma’ẽ umi óga yvate ha oñemo’ãha tata-gui hag̃uáme, ha he’i: ‘Ko’ãva oĩ porãite ha ndaikatumo’ãi ojehapy.’ Péro ko’ã óga okái hag̃uaicha guáicha ojejapo va’ekue alkitrángui. Umi máquina ojeporúva oñembogue hag̃ua tata ndaikatúi ojoko pe ñehundi. Umi omba’apóva tatáre ndaikatúi omba’apo umi máquina rehe.” Testimonies, volúmen 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
Pe “debate” oikovaʼekue metodología rehe ñepyrũrãme pe período ojehechaukáva Daniel capítulo peteĩme; ha avei ojehechaukáva Daniel capítulos peteĩ guive mbohapy peve; ha avei ojehechaukáva pe tembiasápe oñepyrũva 11 de agosto de 1840-pe; ha avei ojehechaukáva Juan capítulo seis rembiasápe, pe crisis de Galilea-pe; ha avei ojehechaukáva pe tembiasápe 11 de septiembre de 2001-pe (18 de julio de 2020 peve), koʼág̃a oñembojey jey, ndahaʼéi adventismo tuichakue ryepýpe, síno umi kangue omanóva ha iseko asýva apytépe, oikéva hína iñakãrague guive peteĩ “ñeʼẽ” osapukáiva desierto-pe rupi.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Ñande artículo oútavape ñañeha’ãta jahecha hag̃ua pe metodología ha’éva pe ama pahague, ojehechaukaháicha Isaías capítulos veintiocho ha veintinueve-pe.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Upéi avei ahendu Ñandejára ñe’ẽ he’íva: “Mávape piko amondo hag̃ua, ha máva piko oho hag̃ua orerehehápe?” Upérõ ha’e che: “Ápe aime che; chemondo.” Ha’e he’i: “Tereho, ha ere ko tetãme: Pehendu añetehápe, ha ani peikũmby; pehecha añetehápe, ha ani peikuaa hag̃ua. Embopyhatã ko tetã akãguapy, emboty hag̃ua ijapysaka, ha embotýta hesakuéra; ani hag̃ua ohecha hesaikuéra rupive, ha ohendu ijapysakuéra rupive, ha oikũmby ipy’apy rupive, ha ojere, ha okuera.” Upérõ ha’e che: “Che Ruvicha, araka’e peve?” Ha ha’e ombohovái: “Peve táva kuéra oñehundi hag̃ua, avave oikove’ỹre ipype, ha umi óga opyta hag̃ua yvypóra’ỹre, ha yvy opytaite hag̃ua nandi ha ojehundi hag̃uáicha, ha Ñandejára omomombyry hag̃ua yvypórape, ha tuichaiterei hag̃ua ñemboyke yvy mbytépe. Péro gueteri opytáta ipype peteĩ pahápe peteĩ, ha upéva jevyta, ha oñehundíta jey; peteĩ yvyra guasu ha peteĩ robleicha, hi’akỹnguéra ho’a vove opyta gueteri ipypekuéra hekove rapykuere; upéicha pe ñemoñare marangatu ha’éta upe hembyre.” Isaías 6:8–13.