Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
Hermana White ohechakuaa vaʼekue, táva guasu Nueva York pegua óga kakuaa oñemboguejýramo, oñekumplitaha Apocalipsis kapítulo dieciocho, versíkulo peteĩ guive mbohapy peve.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ha upe rire ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha yvy oñemyesakã imimbipa reheve. Ha osapukái mbarete reheve peteĩ ñe’ẽ hatãme, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko hag̃ua aña kuéra renda, ha opa espíritu ky’a ryrúi, ha opa guyra ky’a ha jeguarúva ñembotyha. Opa tetãnguéra niko ho’úma heko vai pochy ryrúigui, ha yvy ruvicha kuéra oporomongakuaa hendive, ha yvy pegua ñemuhára kuéra ipirapire heta hag̃ua oguahẽ umi heko porãguasúgui. Apocalipsis 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
11 jasypakõime 2001-pe, yvy arigua “mburuvichakuéra” oikóma vaʼekue porneia-pe tupao romano ndive. Mokõiha Ñorairõ Guasu rire, mburuvicha Harry S. Truman, peteĩha jey, ary 1951-pe, omoĩ peteĩ embahadór Vaticano-pe. Iñehaʼã omoheñói hag̃ua peteĩ joaju polítiko papado ndive oñemboyke hag̃uaite Congreso Tetã peteĩ reko Amérika-pegua rupi; hákatu upéicha ndahaʼéi vaʼekue, heta ary rire, mburuvicha Ronald Reagan, ary 1984-pe, omoĩrõ guare peteĩ embahadór Vaticano-pe. Ary 2001-pe, opa tetãnguéra oikóma vaʼekue porneia-pe Vaticano ndive, omopyendávo peteĩ joaju diplomátiko Tiro kuña reko vai ndive.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
11 jasypakõi ary 2001 peve, opaite “tetã nguéra” ho’u va’ekue iña angaipa tie’ỹ pochy víno. Babilonia víno orrepresenta opaichagua japu papado oikuave’ẽva, ha umi versíkulope ojehechauka porãva peteĩichagua víno iñambueháicha ha’e iña angaipa tie’ỹ pochy víno. Papado pochy ha’e ipersekusión umi ndive ndojoavýivare hendive. Upéva ojapo oipurúvo Estado pokatu ojapo hag̃ua hembiapo ky’a. Ipochy víno ha’e iñembotella hag̃uaicha jejavy ohechaukáva pe tembiapo oiporúvo Estado umi ha’e ohecháva hereje hag̃uaicha.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Pe ára ára ohasáva 11 jasypoapy 1840 guive 22 jasypa 1844 peve, pe Adventísmo Millerita, oñehenóiva osẽ hag̃ua pe Arapytũ Yma guive, ha oñembojaʼóva umi tupão Protestántegui upérõ oikóva Róma rajykuéra ramo, upéi oiko pe káchi Protestánte añetegua pe mymba yvy arigua pyahu oñepyrũ vaʼekuépe. Pedro omombeʼu umi mbaʼe rechaukaha umi tavaygua pyahu Tupã oiporavo vaʼekue rehe peteĩ tetã ramo.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Ha peẽ katu peteĩ ñemoñare ojeporavopyre, peteĩ saserdóte ruvicha guasu rehegua, peteĩ tetã marangatu, peteĩ tavaygua Tupã mba'éva tee; peikuaaukávo hechapyrã hag̃ua peẽme pehenói vaekue pytũmbýgui hembiporãiteva tesape porãme: yma guare ndaha'éi vaekue peteĩ tavaygua, ha ko'ágã katu peẽ hína Tupã tavaygua; ndapehupytýi vaekue poriahuvereko, ha ko'ágã katu pehupytyma poriahuvereko. 1 Pedro 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
11 jasypakõi 2001 peve, pe Iglesia Adventista del Séptimo Día oipurúma vaʼekue, ha heta jey ojeporu vaʼekue avei, Tetã peteĩ reko Estados Unidos gobierno reko político ombohovái hag̃ua umi haʼe ohechakuaáva herético ramo. Heta mboyve 2001-gui, umi adventista oʼu yma vaʼekuéma Babilonia rykuereʼỹ especial rehegua, upéva heʼiséva ojepuruha Estado pokatu ombohovái hag̃ua umi haʼe ohechakuaáva herético ramo.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
Efraín ha’e peteĩ símbolo Jeroboam ñemboyke rehegua ha Israel yvyakã gotyo pegua rréino rehegua, ha Isaías oñepyrũ capítulo mokõipa poapyha, oñe’ẽvo pe iglesia Adventista del Séptimo Día rehe, ohenóivo chupekuéra Efraín ka’úvare.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
¡Ay umi ñembotavy akãjegua rehe, Efraín ka’u reíguáre, iporãite reko jeguaka ipoty ipirútamavaicha, oĩva umi ñu ikyra ha iporãvape iñakã ári, umi víno omoakãratĩ vaekue rehe! Péina, Ñandejára oreko peteĩ ipu’aka ha mbaretevéva, amandáu ra’ỹi remimbyaipa ha yvytu vai ohundívaicha, ysyry guasu y hatã osyry tuichávaicha, omombo vaerã yvýpe ipo rupive. Umi ñembotavy akãjegua, Efraín ka’u reígua, oñepyrũmbáta pypekuéra py guýpe; ha pe jeguaka mimbipa, oĩva pe ñu ikyra iñakã ári, oikóta peteĩ yvoty ipirútamavaicha, ha peteĩ yva tenondegua ára hakuvy mboyveguáicha; upe rehe oma’ẽva, ohechávo gueteri ipópe, ho’upa voi. Upe árape Ñandejára Ipytuhẽngue Ruvicha oikóta peteĩ akãjegua mimbipa ha peteĩ jeguaka porãite ramo hemby pytãva ipuévlope guarã, ha peteĩ espíritu tekojoja rehegua ramo pe oguapývape ohusga hag̃ua, ha mbarete ramo umi ombojevyva ñorairõ okẽ meve guarã. Ha ko’ãva avei ojavy víno rupi, ha kaguy hatã rupi ojeivýma tape porãgui; pa’i ha maranduhára ojavy kaguy hatã rupi, víno omokõmbipa chupekuéra, ojeivy tape porãgui kaguy hatã rupi; ojavy visión-pe, ha oñepysanga tekojoja rehe. Opavave mesa henyhẽ ñemity’ẽ ha ky’águi, ndaipóri hag̃uáicha peteĩ hendáicha ipotĩva. Isaías 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Pe mbohapyha ñembyasy guasu oguahẽkuri 11 jasyporundy 2001-pe, ha oguahẽ pe “akã rehegua” ári, ohechaukáva pe “Efraín ka’ũva kuéra” ruvichakuérape. Ndaha’éi ojapo vaʼekue peteĩ ñorairõ tupao rógape Maryland-pe peteĩ avión henyhẽva tataindy reheve, ha katu ohechauka ikatu’ỹha hikuái oikuaa hag̃ua Islam oguahẽva pe mbohapyha ñembyasy guasu rehegua ha’eha pe oñepyrũva pe ama paha marandu, pe mbohapyha ánhel marandu. Pe marandu tee ha tembiapo tee voi, ha’éva upe mba’e ha’ekuéra he’íva ojehupyty hague hag̃ua omyasãi. Ojehechauka chupekuéra ndaha’éi añoite pe akã rehegua, upéva ohechaukáva mburuvicharã, síno avei pe “ñemomba’eguasu akã rehegua”, upéicha ojekuaaukávo peteĩva umi mokõi aty omomba’éva oñemoheñóiva Habacuc mokõiha kapítulo ñe’ẽme’ẽme. 11 jasyporundy 2001-pe, Habacuc ñangarekohára kuéra oñemoĩkuri hendaguépe ñorairõme okẽme.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Jerusalén rokẽ ha’e pe tenda ojejapo haguépe umi tetãyguakuéra Jerusalén-gua juaju. Pe ñorairõ okẽme ohechauka pe “ñe’ẽrã” Isaías kapítulo mboyveguápe oñepyrũ va’ekue yvytu kuarahyresẽ gotyogua árape (Islam árape). Mokõi aty Habacuc rembiadorakuéra pe jehasapyrepe ojehechauka mokõi akãngao rupive. Umi Efraín ka’úre opytáva, upe jave peve oipurúma va’ekue Estado pokatu omoakã hag̃ua iñe’ẽrã umi ha’ekuéra ohechakuaáva hereje ramo, oñembojoavy Jehová de los ejércitos akãngaóndi. Cristo ojehechaukáramo Jehová de los ejércitos ramo, upéva peteĩ símbolo hembiapóre guare ijehérsito ruvicha ramo. Pe ñorairõ okẽme ha’e pe ñorairõ ojehechaukáva pe ñe’ẽrã rupi teología añetegua ha japu rehegua.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Ndaha’éi añónte Conferencia General ruvichakuéra añoite oñembohechauka hag̃ua Efraín ka’ũháraicha, síno avei pa’i kuéra (ministerio pastoral), ha profeta kuéra (teólogo ha mbo’ehára kuéra) ojei tape porãgui, kaguy mbarete rupi. Isaías he’iháicha iprofecía ñepyrũrã versículope, pe iglesia tuichakue ha’e upéva.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Pe marandu Isaías, Amoz ra’y, ohecha va’ekue Judá ha Jerusalén rehegua, Uzías, Jotam, Acaz ha Ezequías, mburuvichakuéra Judá guigua, ára kuérape. Pendu, yvága; ehendu porã, yvy; Ñandejára niko oñe’ẽma: “Che amongakuaa ha amongaru ta’ýrape, ha’ekuéra katu opu’ã che rehe. Tóro oikuaa ijára, ha vúrro oikuaa ijára rymba’u renda; Israel katu ndoikuaái, che retãgua noñamindu’úi.” ¡Aĩva anga tetã angaipáva, tavayguakuéra tekoñaña pohýigui henyhẽva, ñemoñaréva mba’evai apohára, ta’ýra ombyaiháicha! Ha’ekuéra oheja Ñandejárape, ombopochy Israel Santope, ha ojere tapykue gotyo. Mba’ére piko peñenupãvéta? Peẽ niko peñembotavyvéta meme; akã tuichakue hasy, ha py’a tuichakue ikangy. Isaías 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Tetã angaipáva hasy, ha ohasa ma pe ára ndaiporivéi hag̃ua mba’eveichagua pohã ikatúva oñemoĩ omoambue hag̃ua iñakã ha ipy’a. Isaías ohechauka umi ka’u ha’eha okañýva tapegui, ha Jeremías omombe’u upe tapeha hína “umi tape yma guare”. Árape 11 jasyporundy 2001-pe, pe ama pyhareve paha oñepyrũ oguejy; ha Jeremías ohechauka ñande jaguata jave umi tape yma guare rupi, upéva hína pe “tape” umi ka’u oĩhágui okañy hag̃uáicha, upérõ jahupyty pe pytu’u ha pe hemby ama pyhareve paha rehegua.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Péicha he'i Ñandejára: Peñembo'y tape kuérape, ha pehecha, ha peporandu umi tape yma guarévare, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu'u pende ánga kuérape g̃uarã. Ha ha'ekuéra he'i: Ndoroguatamo'ãi upérupi. Avei amoĩ pene ári ñangarekoha, he'ívo: Pehendu turu pu. Ha ha'ekuéra he'i: Ndorohendumo'ãi. Upévare pehendu, peẽ tetãnguéra, ha peikuaa, peẽ aty, mba'épa oĩ hesekuéra. Ehendu, yvy: péina áma, aguerúta ivaíva ko tetã rehe, hína iñemo'ã kuéra yva, ndohendúi rupi che ñe'ẽnguéra, ni che léi, síno omboykére chupe. Jeremías 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Efraín okaʼúva ojepeʼa tape porãgui 11 jasyporundy 2001-pe, ha oñembojerovia “tapykue gotyo”, ary 1863-pe, omboguatávo pe tembiapo oheja hag̃uáicha “umi tape yma guare”. Umi “tape yma guarépe” ojejuhu pe pytuʼu ha ñembopyahu ama pytã pahápe guare rehegua, ha upe ama oñepyrũ upe javeite oñemoĩrõ guare hiʼarikuéra pe “Ay”. Islam mbohapyha “Ay” ndaikatúi ojehechakuaa Efraín ñemombaʼeguasu akã rehegua rupi, pórke hikuái mbeguekatúpe omboykéma umi añetegua ypykue ohechaukáva Islam rembiapo profecíape. Jeremías ohechauka upe tiémpope Ñandejára omopuʼã hague ñangarekoha kuérape, haʼéva Habacuc ñangarekohakuéra, ha haʼekuéra oikuaaukámi Efraín okaʼúvape, okẽme ñorairõ aja, tekotevẽha ohendúvo turu pu. Upe mbohapyha “Ay” oguahẽva 11 jasyporundy 2001-pe, haʼevaʼekue pe Trompéta poapyha.
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Isaías ohechauka: “oka’u hikuái kaguy mbarete rupi; ojavy hikuái pe visión-pe, hepyta’ẽ hikuái pe juicio-pe. Opa mesa henyhẽ vómito ha ky’a reheve, ndaipóri hag̃ua peteĩ hendápe jepe ipotĩva.” Pe mesa japu, oñemoingéva’ekue ary 1863-pe, omboykéva’ekue pe “siete veces”, ha oikotevẽva’ekue peteĩ kuatia myesakãrã omoirũ hag̃ua, ohechauka pe mokõi mesa marangatu Habacuc mba’éva japu ramo; ha umi “mesa” japu umi oka’úva oipurúva henyhẽ vómito rehe, ha ojavy hikuái pe visión-pe. Umi ñangarekohára Habacuc ha Jeremías mba’éva oñemomarandu va’ekue, pe ñomongeta metodologíare, ohai hag̃ua pe “visión”, umi “mesa” ári; katu pe oka’úva kuéra mesa japu ogueru peteĩ visión jejavy.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ndipóri ndaipóri visión, tavayguakuéra oñehundi; ha pe oñangarekóva pe léire, ovy’a ha’e. Proverbios 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Umi ka’u o Efraín ojerovia’ỹ Tupã léire, ha katu pe “ñomongeta guasu” rehegua mba’ére, pe ñorairõ okẽmegua rehegua mba’ére, ha’e Tupã léi profética, ojehechaukaramóva pe metodología oñemopyendáva pe movimiento pe ánhel peteĩha ha mbohapyha ryepýpe. Isaías omoĩmbávo pe marco pe ñepyrũrã umi poapy versíkulope capítulo mokõipaapyha-pe, upéi ha’e ombojekuaa pe metodología ha’éva pe ama pyharevegua pahaitépegua, ha peteĩchaite ombojekuaa umi ka’úpe umi “kuimba’e ñembohoryháva, oisãmbyhýva” “Jerusalén”-pe.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Mávape piko ombo’éta arandu? ha mávape piko omboikuaáta mbo’epy? Umi kambygui ojepe’áva ha pyti’águi ojei’ova’ekuépe. Mbo’epyrã niko va’erã mbo’epyrã ári, mbo’epyrã ári mbo’epyrã; línea ári línea, línea ári línea; ko’ápe michĩmi, ha amo michĩmi: pende jurúpe ñe’ẽ osyryry’ỹ ha ambue ñe’ẽme oñe’ẽta ko tetãme. Ha chupekuéra he’i va’ekue: Kóva hína pe pytu’u ikatuhápe pembopytu’u pe kane’õvape; ha kóva hína pe pytu’u pyahu me’ẽva: upéicharõ jepe, ndojapysakáseiva’ekue hikuái. Ha Tupã Ñandejára ñe’ẽ oikóne chupekuéra g̃uarã mbo’epyrã ári mbo’epyrã, mbo’epyrã ári mbo’epyrã; línea ári línea, línea ári línea; ko’ápe michĩmi, ha amo michĩmi; ikatu hag̃uáicha oho ha ho’a hapykuéri, oñembyai, oñemoñuhã ha ojepokuaa hag̃ua hesekuéra. Upévare pehendu Tupã Ñandejára ñe’ẽ, peẽ kuimba’e ñembohoryhára, pemotenondéva ko tetã Jerusalénpe oĩvape. Pendeje’i hag̃uére: Ore rojapo peteĩ ñe’ẽme’ẽ mano ndive, ha añaretã ndive roñemoĩ peteĩ ñe’ẽme; pe ñembyai guasu osyrývo ohasáta jave, ndohupytymo’ãi oréve: japoguareko hag̃ua japu ore ñemo’ãrã, ha japu guýpe roñemokañy. Upévare péicha he’i Tupã Ñandejára: Péina ápe, Che amoĩ Siónpe peteĩ ita pyenda ramo, peteĩ ita ojehechapyre, peteĩ ita akã ykéregua iporãiterei ha pyenda hatãva: pe ogueroviáva ndopyta mo’ãi ojepy’apy pya’e hag̃uáicha. Tekojoja avei amoĩta línea ramo, ha hekojojáva plomada ramo: amandáu oitypaíta pe japu ñemo’ãrã, ha y osyrymbáta pe ñemokañy renda ári. Ha pende ñe’ẽme’ẽ mano ndive ojeipe’áta, ha pene ñe’ẽme añaretã ndive ndopytamo’ãi; pe ñembyai guasu osyrývo ohasáta jave, upévo penepyrũta pende ári. Isaías 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
Pe “debate” ko’ápe oñemyesakã ko’ã ñe’ẽme: “mávapepa ombo’éta arandu? ha mávape ombikuaaukáta doctrina?” Pe “mávape” oñe’ẽ umi temimbo’e ikatúvare rehe, ha pe mba’e oñeñe’ẽva hína ha’e pe doctrina ñentendekuaa, ha’éva arandu. Daniel kuatiañe’ẽ ojepe’áramo, oĩ peteĩ arandu jehetave, upéva ohechauka oñentendeveha Tupã Ñe’ẽ añetegua-kuéra. Pe ñe’ẽ “doctrina” he’ise peteĩ aty jerovia, principio, ñembo’e, térã tembiapoukapy omoheñóiva peteĩ sistema particular de pensamiento térã peteĩ aty arandu. Oñentende hag̃ua umi “doctrina” bíblica, tekotevẽ peteĩ metodología bíblica omoheñói hag̃ua pe aty arandu.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Pe tembiaporã ojehechauka ko’ã ñe’ẽme: “mandamiénto ári mandamiénto, mandamiénto ári mandamiénto; línea ári línea, línea ári línea; ko’ápe michĩmi ha upépe michĩmi.” Pe tembiaporã omomba’éva 11 jasyporundy 2001-pegua mbohapyha “Ai” oguahẽha, oñemopyenda rupi oñembyaty hag̃ua peteĩcha pe línea profética peteĩha “Ai”-gua ndive pe línea profética mokõiha “Ai”-gua, ha upéicha ome’ẽ mokõi testígo mbohapyha “Ai” líneagui. Upéva hína pe tembiaporã ojehechaukaha pe “ñe’ẽjoja” mba’éichapa omoheñói mokõi aty omomba’éva, “Ñandejára ñe’ẽ niko ou va’ekue chupekuéra mandamiénto ári mandamiénto, mandamiénto ári mandamiénto; línea ári línea, línea ári línea; ko’ápe michĩmi ha upépe michĩmi; oho hag̃ua, ho’a hag̃ua hapykuévo, oñembyai hag̃ua, oñeñuhã hag̃ua ha ojepokuaa hag̃ua.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Umi cinco jehepyme’ẽ umi kuimbaʼe oñembohoryva oñangarekóva Jerusalén rehe, ohechauka umi cinco kuñataĩ tarovape. Pe método hesakã porãva ha’eha peteĩ prueba, pórke umi ka’ẽva Efraín pegua omboyke Jeremías rapekue yma guaréva, ndojapysakái umi ñangarekohára trompéta ñeʼẽñehenduka rehe, ojapo mesa japu rehegua, ha ojapo peteĩ ñeʼẽme’ẽ ñemano ndive; upe jave peteĩchaite umi ogueraháva Ñandejára de los ejércitos koróna okẽ ñorairõme ojapóva hikuái peteĩ ñeʼẽme’ẽ tekove rehegua.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
11 jasypakõi 2001-pe, oky pahague, ha’éva pe pytu’u ha pe piro’y, oñepyrũ oguejy, ha pe selle oñemoĩha peteĩsiento irundypa irundy mil rehe oñepyrũ. Upéva omoñepyrũ peteĩ ñomongeta joavy Efraín ka’úre oĩva rembiapokue rape rehe, ha pe tape rehe ohechaukáva Elías mensahéro. “Heta” ho’áta umi ka’úndi; ha umi mbovymínte ojeiporavótava hína umi oha’arõva Ñandejárare.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Pe Ñandejára oñeʼẽ chéve péicha ipópe mbaretépe, ha chemboʼe ani hag̃ua aguata ko tetãygua rape rupi, heʼívo: Pejeʼỹ hag̃ua: “Joaju”, opavavépe ko tetãygua heʼíva: “Joaju”; ani peñemongyhyje haʼekuéra okyhyjévare, ni peñemondýi. Pembotuicha hag̃ua Ñandejára ipuʼakapavẽva haʼe ae; ha toiko haʼe pene kyhyje, ha toiko haʼe pene ñemondýi. Ha haʼe oikóta peteĩ tupaóramo; ha katu mokõivéva Israél róga hag̃ua ita ñepysãngarã, ha ita guasu hag̃ua jehepymeʼẽrã, peteĩ ñuhã ha peteĩ ñuhã hag̃ua Jerusalén pegua kuérape. Ha heta ijapytepekuéra opysangáta, hoʼáta, oñembyaíta, oñeñuhãta ha ojepokóta hesekuéra. Eñapytĩ pe testimónio, emboty hag̃ua pe léi che remimboʼekuéra apytépe. Ha che ahaʼarõta Ñandejárape, omokañýva hova Jacob róga-gui, ha amaʼẽta hese. Isaías 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Añetéhápe Isaías ombojoaju iñe’ẽ tee reheve, upévare heta hoʼáva capítulo mokõipa poapy-pe, haʼe umi mismo hoʼáva capítulo poapy-pe. Capítulo poapy-pe jajuhu iñehundikua oikoha pe sellado ára jave, oñepyrũva’ekue 11 jasyporundy 2001-pe. Pe ñe’ẽmondo capítulo poapy-gua ha’e ani hag̃ua ojeguata ko tetãygua “rape” rupi, pórke haʼekuéra hína umi omboykéva oguata hag̃ua Jeremías rape yma guaréva rupi, upe tápere yma guaréva oĩháme pe ama pahápegua marandu. Umi hoʼáva capítulo poapy-pe haʼe umi ojeroviáva pe joaju rehe, ohechaukáva Babilonia vino especial, ohechaukáva peteĩ joaju iglesia ha estado apytépe umi hérético ramo ojehecháva rehe oñemoĩ hag̃ua. Pe mbaʼe omoñepysanga chupekuéra capítulo poapy-pe ha’e pe ita ñepysãnga rehegua, ohechaukáva pe peteĩhaite jejapoʼỹ añetegua pyenda rehegua ary 1863-pe, Levítico mokõipa poteĩ-megua “siete tiempos”, umi “omoheñóiva” omboykéva’ekue 1863-pe. Upe ñemboyke rupive haʼekuéra ojevyvaʼekue protestante apostata metodología-pe omboyke hag̃ua pe marandu umi ánhel kuéra omeʼẽvaʼekue William Miller-pe.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Mokõiha pukukuépe, pe ita ñemboykégui osẽ pe juicio pe mba’asy osyryryvéva rehegua, ha’éva símbolo bíblico pe mymba rechaukaha rehegua oñepyrũva arapokõindy léi guive Estados Unidos-pe, ha upéi ojaho’i opaite yvy ape ári. Pe arapokõindy léipe pe ñe’ẽme’ẽ tupao Adventista ojapova’ekue “mano” ha “añaretã” ndive oñehundíta. Oñehundívo umi ka’úva Efraín gua umi ñe’ẽme’ẽ mano ndive rehegua, ojeipe’áta chuguikuéra iñemokañy “japu” rehegua. Pe “ñemokañy japu rehegua” ohechauka apóstol Pablo pe japu ramo oguerúva mbotavy mbarete, ha pe mbotavy mbarete oñeñohẽva umi kuimba’e ñembohoryha oguerekóva Jerusalén sãmbyhy ári, ou iñe’ẽrendu’ỹgui añetegua rehe.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Pe ñemoĩha, Satanás rembiapo rupive ouva, opaichagua pokatu reheve, ha techaukaha ha mba'eporã japúva reheve, ha opaichagua tekojoja'ỹ mbotavy reheve umi okañyvape ĝuarã; ndojapyhýigui hikuái añetegua mborayhu ikatu hag̃uáicha ojesalva. Upévare Tupã omondóta chupekuéra mbotavy mbarete, oguerovia hag̃ua peteĩ japu; oñehundi hag̃ua opa umi ndogueroviáiva añetegua, ha ovy'áva tekojoja'ỹme. Ore katu roime tekotevẽme rome'ẽ hag̃ua aguyje tapiaite Tupãme pende rehehápe, peẽ joyke'ykuéra Ñandejára ohayhúva, Tupã ypy guive pende poravógui peẽme pe salvación-rã, Espíritu ñemomarangatu rupive ha añetegua jerovia rupive. Upévarã pene renói ore evanhélio rupive, pehupyty hag̃ua Ñandejára Jesucristo gloria. Upévare, joyke'ykuéra, peñembo'y mbarete, ha pejoko umi temimbo'e rehe peñembo'éva'ekue, taha'e ñe'ẽ rupive térã ore kuatiañe'ẽ rupive. 2 Tesalonicenses 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
Pe “refugio japu rehegua”, omoheñóiva pe “mbotavy mbarete”, ipahápe ogueru pe castígo pe léi domingo og̃uahẽmbaitévape. Apóstol Pablo omombe’u pe aty ndohayhúiva pe añetegua, ha peteĩ aty ojesantifikáva pe añeteguáre, upéicha oñe’ẽ mokõi aty rehe ojehecháva Habacuc kapítulo mokõihápe. Kapítulo veintinueve-pe, Isaías oñepyrũ omoĩjevy mokõive jey pe ñe’ẽ Ariel, ha upéva hína ambue téra Jerusalén-pe g̃uarã.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
¡Ay de Ariel, de Ariel, pe táva oiko haguépe David! Toñembojoapy áño ári áño; tojejuka mymbajuka hag̃ua. Isaías 29:1.
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Pe ñembojuehe jehechaukaha “Ariel” rehegua (táva Jerusalén), oñembojovake jey peteĩ “aichejáranga” rupive. Tupãme oñekuave’ẽva jejuka “ary guive ary peve” ohechauka pe pu’aka hag̃ua oho hag̃ua tenonde gotyo pe ñemopu’ã vai oñepyrũva’ekue ary 1863-pe. Umi versíkulo oúva upe rire omombe’u pe jehusga oikótava pe iglesia Adventista del Séptimo Día ári, pe aravo pe léi dominical apañuãi aja. Versíkulo porundyha gotyo peteĩ “mba’e hechapyrã” oñemombe’u, omomba’eguasúva pe ñe’ẽjoja tapicha omba’apoháicha rehegua, ha avei ohechauka Adventísmo rembiapo vai ñemopu’ãme oĩha peteĩ elemento ramo pe marandu Pyhare Pytegua Sapy’ánte Hatãva rehegua, ha upéva avei ojoaju pe mokõiha ánhel rehe, ojehechaukaháicha pe ñe’ẽ “Ariel” ñembojuehe rupive pe versíkulo peteĩhame.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Pejepyʼỹ ha peñemondýi; pesapukái ha pesapukái: okaʼu hikuái, ha ndahaʼéi víno reheve; opytaʼỹ hikuái, ha ndahaʼéi kaguy mbarete reheve. Ñandejára niko oñohẽ pende ári peke pypuku espíritu, ha omboty pende resa: umi maranduhára ha pende ruvichakuéra, umi techahára, haʼe ojahoʼi. Ha opa pe visión oiko peẽme guarã kuatiañeʼẽ oñemboty hag̃uaicha, ombohasáva peteĩ iñarandúvape heʼívo: Emoñeʼẽmi ko mbaʼe, ajerure ndéve; ha haʼe heʼi: Ndaikatúi; oñembotýgui. Ha pe kuatiañeʼẽ oñemeʼẽ pe ndoikuaáivape omoñeʼẽ hag̃ua, heʼívo: Emoñeʼẽmi ko mbaʼe, ajerure ndéve; ha haʼe heʼi: Che ndakuaái amoñeʼẽ. Upévare Ñandejára heʼi: Ko tetã ag̃uarã oñemboja che rehe ijuru hag̃uáinte, ha hembembykuéra rupive chemombaʼe, péro omomombyry ikorasõ chehegui, ha ikyhyje che renondépe haʼe yvypóra rembiapoukapy oñemboʼéva mante; upévare, péina ápe, ajapóta ko tetã apytépe tembiapo hechapyrãitereíva, tembiapo hechapyrã ha ñemondýi; umi iñarandúva arandu okañýta, ha umi iñakãguapýva ñemyesakã oñemokañýta. Isaías 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
Pe “ñe’ẽjoavy” oñehaíva’ekue capítulo mokõipa siete-pe, ha ohechaukáva pe ñe’ẽjovake tembiaporã rape añetegua ha rape japu apytépe, umi kuimba’e ñembohoryha omoakãva Jerusalén-ka ka’u rehegua ojehechauka peteĩ pytũmby ramo ojokóva Adventismo ruvichakuérape ani hag̃ua ontende pe kuatiañe’ẽ oñeselláva. Daniel ha Apocalipsis kuatiakuéra hína pe peteĩnte kuatiañe’ẽ, ha pe kuatiañe’ẽ pehẽ ojepe’áva michĩmi mboyve tembiapo ñemohu’ãgui ha’e Jesucristo Ñemombe’u. Upéva oike ipype pe mba’e ñemimby “poapýha, umi siete apytégui”. Ojehechauka pe “ñemi” ramo oñeme’ẽva’ekue Daniel-pe ontende hag̃ua capítulo mokõi-pe. Ha’e pe “tembiasakue ñemiguáva” umi Siete Tunuha rehegua. Ha’e Islam marandu pe mbohapyha “Ai” rehegua, ha pe “Pyhare Mbyte Sapukái” marandu.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Pe Daniel ha Apocalipsis peteĩnte kuatiañe’ẽ oñeme’ẽ umi ojehechaukávape pe Sanedrín rupive Cristo tiémpope, ha’ekuéra ombojoja peteĩ sistema de liderásgo he’íva oipytyvõha ha omo’ãha Ñandejára añetegua, ha ipahápe oike añeteguáva kurusúre jejuka rehe. Pe sistema ojechauka hag̃uáicha pe Sanedrín rupive, ha’e umi kuimba’e ñembohoryha ogoverna Jerusalén-pe. Ichupekuéra oñeme’ẽ pe kuatiañe’ẽ oñembotýva, ha iñe’ẽmbohovái mombyrygua, arandupy ha mbo’esyry rehegua pe mba’épa he’ise pe kuatiañe’ẽ, ha’e ndoikuaaiha omoñe’ẽ, oñembotýgui. Upéi pe aty oñembokatupyrýva omoirũ hag̃uánte umi oñemboja’óva mburuvicha ramo, oñeme’ẽ avei chupekuéra pe kuatiañe’ẽ peteĩchaite, ha iñe’ẽmbohovái ha’e oikuaataha añoite hesegua, umi kuimba’e ñembohoryha ogoverna Jerusalén-pe, pe Sanedrín ára pahapegua, he’íramo chupekuéra mba’épa he’ise.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Pe tembipuru oje'e va'ekue William Miller-pe, ha upéi Future for America-pe, ha'e peteĩ techaukaha tembiasakue maranduhára rehegua. Ha'e peteĩ techaukaha omombe'úva peteĩ porandu jehechapyre tekove ha mano rehegua. Ndorekóiramo pe tembipuru hekopete, pe marandu ama paha rehegua oiko “kuatiañe'ẽ oñembotyva'ekue ñe'ẽnguéraicha.” Ndorekóiramo pe marandu ama paha rehegua, pe jehasa ojejapóva pe marandu rupive ndaikatúi oñehupyty. Upe tembipuru ha'e pe proceso oguerúva línea maranduhára rehegua ári línea maranduhára rehegua, ko'águi Biblia-pe, ha amo Biblia-pe. Pe ñe'ẽjoavy tembipuru rehegua oñepyrũ kuri pe marandu peteĩha oñemombarete jave, mokõivéva ára pahakuéra rembiasakue ñepyrũha ha paha-pe.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Millerita ñemongu’e rembiasakue ñepyrũme pe ñomongeta oñepyrũkuri agosto 11, 1840-pe, ha oñembopyahu jey upe rembiasakue pahaitepe, pe aravope pe Millerita ñemongu’e Filadelfiagua ojere ha oike pe Millerita ñemongu’e Laodiceaguápe. Pe ñomongeta oñepyrũ jeykuri pe ñemongu’e Laodiceagua rembiasakuepe, pe mbohapyha ánhel rehegua, septiembre 11, 2001-pe, ha oñembopyahu jey upe ñemongu’e pahaitepe, pe aravope pe mbohapyha ánhel rehegua ñemongu’e Laodiceagua ojere ha oike pe ñemongu’e Filadelfiaguápe, umi cien cuarenta y cuatro mil reheguápe. Pe prueba ñepyrũrãme umi Millerita-kuérape g̃uarã, ha pe prueba pahaitepe avei umi Millerita-kuérape g̃uarã, upe prueba ojehechauka Elías maranduero rembiapokue rape rupive. Jesús, Alpha ha Omega ramo, tapiaite ohechauka pe paha pe ñepyrũ rupive.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Pe “método” omoĩvo línea ári línea ha’e upe jajapótava ko’ág̃a, ñañepyrũvo ñahesa’ỹijo hag̃ua Daniel aranduka capítulo irundy ha po, pe artículo oúvape.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Avave ndorekói peteĩ marandu añetegua omoĩva ára Cristo ou hag̃ua térã ndoúi hag̃ua. Peikuaa porãke Tupã nome’ẽi avavépe pokatu hag̃ua he’i Cristo ombotavytaha iju hag̃ua cinco áño, diez áño térã veinte áño. ‘Peĩke peẽ avei peime hag̃uáicha, pórke peimo’ã’ỹ hag̃uáicha ára-pe oúta Yvypóra Ra’y’ (Mateo 24:44). Kóva hína ñane marandu, upe maranduete umi mbohapy ánhel oovevéva yvága mbyte rupi omomarandúva. Tembiapo ojapova’erã ko’ág̃a hína pe oikuaaukáva ko pahápegua marandu poriahuvereko rehegua peteĩ arapýpe ho’ava’ekuépe guarã. Oguahẽ hína peteĩ tekove pyahu yvágagui ha ojagarrapa opa Tupã tavayguakuérape. Péro oúta ñemboja’o iglesia-pe. Mokõi aty oñemoheñóita. Trígo ha ñana vai okakuaáta oñondive pe cosecha peve.
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Tembiapo ipypukuvéta ha oñemomba’evéta iñakãrapu’ãme pe ára pahaite peve. Ha opa umi omba’apóva Ñandejára ndive oñorairõta kyre’ỹ eterei pe jerovia rehe, peteĩ jevérõme oñeme’ẽ va’ekue umi marangatupe. Noñemboguejemo’ãi hikuái ko marandu ko’ág̃agua-gui, ko’ýte omyesakãmava yvy tuichakue heko mimbipápe. Mba’eve ndovaléi ñañorairõ hag̃ua hese, ndaha’éiramo Ñandejára mimbipa. Pe ita guasu añoite opytátava hatã ha’e pe Yma Guaréva Ita Guasu. Pe añetegua, oĩháicha Jesúspe, ha’e pe tenda ñañemo’ã hag̃ua ko’ã ára jejavy rehegua jave….”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Oñehẽngue ojehupyty hína, línea ári línea. Imbaretevévo ñañembo’y mbohapyha ánhel marandu poyvi guýpe, hesakãvéta ñandéve Daniel oprofetisa vaekue; pe Revelación niko Daniel rembiapokue ñemyesakãrã. Hetaiteve jahupytyramo pe tesape oñeme’ẽva Espíritu Santo rupive Tupã rembiguái oñembosako’i porã vaekue rupi, pypukuvéta ha añetehápe ojekuaáta, pe tróno opa’ỹvaicha hatã, umi añetegua oĩva profecía yma guarépe; ha jajerovia porãta Tupã kuimba’e kuéra oñe’ẽ hague oñemongu’évo chupekuéra Espíritu Santo. Umi kuimba’e voi oĩva’erã Espíritu Santo poguýpe ikatu hag̃uáicha ontende pe Espíritu ñe’ẽnguéra ome’ẽ vaekue profeta kuéra rupive. Ko’ã marandu nome’ẽi hag̃ua umi he’i vaekuépe umi profesía, síno ñandéve g̃uarã, jaikovévape umi mba’e ojehupytýva mbytépe.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Ndaikuaasei araka’e aimeha hag̃ua che py’a guýpe ikatu hag̃uáicha amombe’u ko’ã mba’e, ndaha’éirire Ñandejára ome’ẽ hague chéve ko tembiapo ajapo hag̃ua. Oĩ ambue nde rehegua añoite ndaha’éiva, ha ndaha’éi peteĩ térã mokõi añointe, ndeicha oguerekóva tesape pyahu oimo’ãva, ha oĩmbáva voi opresenta hag̃uáicha upéva tavayguakuérape. Hákatu Tupãpe oguerohoryvéta hag̃ua chupekuéra oguerovia ramo tesape oñeme’ẽmava’ekue ha oguata hese, ha omopyenda hag̃ua ijerovia Ñandejára Ñe’ẽre, omombaretéva umi posición ojekuaáva Tupã rembigua kuéra apytépe heta ary pukukue. Pe marandu porã opa’ỹva va’erã oñemombe’u yvypóra rembijeroviapy rupive. Ñande jaropurahéi va’erã umi ánhel marandu, ojehechaukáva ovevéva yvága mbyte rupi, oguerúva pe marandu paha peteĩ yvy oñehundímava’ekuépe g̃uarã. Ndañañehenóiramói hag̃ua ñaporofetisa, ñañehenói hag̃ua roguerovia umi profesía, ha ñamba’apo oñondive Tupã ndive ñame’ẽ hag̃ua tesape ambue akãnguérape. Kóva hína roñeha’ã rojapo hag̃ua.” Selected Messages, libro 2, 113, 114.