Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
Gabriel ou vaʼekue Daniel rendápe kapítulo nueve-pe omeʼẽ hag̃ua chupe katupyry ha entendimiento umi mokõi visión rehegua, ojehechauka vaʼekue kapítulo ocho-pe.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Ha ha’e che informakuri, oñe’ẽ hendive, ha he’i: Nde, Daniel, ko’ág̃a aju amyesakã hag̃ua ndéve ha ame’ẽ hag̃ua arandu ha kuaapy. Nde ñembo’e ñepyrũme osẽ kuri pe ñe’ẽmondo, ha aju amombe’u hag̃ua ndéve; nde niko rehayhueterei hag̃ua: upévare, eikuaa porã pe mba’e, ha ejepy’amongeta pe visión rehe. Daniel 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Ikatu hag̃uáicha Daniel oreko pe “entendimiento” oikotevẽva, Gabriel he’i chupe toikũmby mokõive pe “asunto” ha pe “visión”. Pe “asunto” ha’e pe visión oñe’ẽva pe santuario ha pe ehérsito ñemomichĩ rehe, ha pe “visión” katu ha’e pe visión oñe’ẽva 22 de octubre de 1844 rehe. Hermana White avei omomba’e guasu ko’ã mokõi visión oikuaauka jave ñandéve Daniel oheka hague oikũmby hag̃ua mba’éichapa ojoaju umi setenta áño de cautiverio ha umi mokõi mil trescientos áño. Umi setenta áño ha’e umi mba’e Gabriel ombohérava pe “asunto”, ha pe “visión” katu ha’e umi mokõi mil trescientos áño. Daniel orrepresenta umi “arandu” ára pahápe, Gabriel ome’ẽ jave pe interpretación umi mokõi mil trescientos áño rehegua. Umi “arandu” ohechakuaa mokõive pe “asunto” ha pe “visión” Gabriel interpretación-pe; umi iñañáva ndoikũmbýi. Umi Millerita oikũmby pe “asunto” ha pe “visión”, péro peteĩ límite peve añoite.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Umi irundy ciento noventa ary de tiempo de prueba niko peteĩ período oñemopyendáva irundy ciento noventa ary de rebelión contra pe pacto “siete tiempos” rehe, ojejapóva representación Levítico mokõi pa cinco ha mokõi pa seis-pe. Umi setenta ary de cautiverio niko pe total opaite umi ary pe yvy ndojehejái vaʼekue ovyʼa hag̃ua hembipota pytuʼu rehe.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Pe arapokõindy Cristo omombarete hag̃ua pe ñe'ẽme'ẽ heta ndive, ha'e va'ekue peteĩ ta'anga ñe'ẽme'ẽmeguare joavy rehegua, ojehechaukaháicha mokõi ára pukukue mil mokõi saĩnte sesenta reheve. Upe arapokõindy profétika oñemboja'o va'ekue kurusu rupive, upéva ohechauka Ñandejára sello.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“Mba’épa pe Tupã oikovéva sello, oñemoĩva Itavayguakuéra syvakuápe? Ha’e peteĩ techaukaha umi ánhel ikatúva omoñe’ẽ, ha ndaha’éi umi tesa yvypóra rehegua; pe ánhel ohundíva niko ohechava’erã ko techaukaha ñepysyrõ rehegua. Pe apytu’ũ arandu ohecha kuri kurusu Calvario pegua techaukaha Ñandejára ra’ykuéra ha tajýrakuéra oguerohory va’ekuépe. Oñembogue pe angaipa, Tupã léi rehe ñembohasa angaipa. Ha’ekuéra oreko pe ao ñemendaha rehegua, ha iñe’ẽrendúva ha jeroviapýva opaite Tupã mandamientokuérape.” Manuscript Releases, volúmen 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Upe semana ohechauka mokõi ára pegua peteĩteĩ mil doscientos sesenta ary, oñemboja’óva pe léi domingo guigua 538-pe, (pe mymba ra’ãnga) ipype paganismo ha upéi papalismo opyrũ yvýre pe santuario ha pe aty. Mil doscientos sesenta ára aja, Cristo ome’ẽ Itestimonio; upéi ambue mil doscientos sesenta ára aja, Cristo ome’ẽ upe testimonio peteĩcha idisipulokuéra rupive. Mil doscientos sesenta ary aja, Satanás ome’ẽ itestimonio paganismo rupive; ha upéi ambue mil doscientos sesenta ary aja, Satanás ome’ẽ itestimonio papado rupive.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Pe ñe’ẽme’ẽ, yma Israél yma guare iñe’ẽrendúpe’ỹ rupi, oiko vaʼekue Tupã “joavyramo”, haʼe vaʼekue Levítico kuatiañe’ẽ mokõipa po capítulogua ñe’ẽme’ẽ, omyesakãva yvy pytuʼu ha pe jubileo ojegueromanduʼa vaʼerãva káda irundypa porundy ary rehe.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Ha Ñandejára oñeʼẽ hag̃ua Moisés ndive yvyty Sinaípe, heʼívo: Eñeʼẽ Israel raʼykuérape, ha ere chupekuéra: Peikévo pe yvýpe che ameʼẽtavapeẽ, upérõ pe yvy toguereko peteĩ pytuʼu ára marangatu Ñandejárape guarã. Seis ary reñotỹta nde kokuépe, ha seis ary repodaíta nde parral, ha rembyatýta hiʼa. Ha pe séptimo arype oĩta peteĩ pytuʼu marangatu yvýpe guarã, peteĩ sábado Ñandejárape guarã: ani reñotỹ nde kokuépe, ni repodái nde parral. Pe ne mbaʼetygui heñóiva ijehegui ani remonoʼõ, ha nde parral oñeñangarekoʼỹvagui ani rembyaty umi uva; pevaʼerã niko peteĩ ary pytuʼu rehegua yvýpe guarã. Ha pe yvy sábado oikóta tembiʼurã peẽme guarã; ndéve, ne rembiguáipe, ne rembiguái kuñáme, pe tembiguái ojeporúvape rembaʼapópe, ha pe pytaguápe oikóva nendive; ne mymbakuérape guarã avei, ha umi mymba ñúmeguápe oĩvape nde yvýpe, opa pe hiʼa oikóta tembiʼurã. Ha remombaʼéta ndejehegui siete sábado ary rehegua, siete jevy siete ary; ha umi siete sábado ary rehegua pukukue oikóta ndéve cuarenta y nueve ary. Upérõ rembopuʼéta jubileo turu pe séptimo jasy pahápe, pe jasypa ára rehe; pe ñemopotĩ árape pembopúta pe turu pene retã pukukue javeve. Ha pembosagrárta pe ary cincuenta, ha peikuaaukáta sãsõ opa pe retã rupi opa umi oikóvape ipype guarã: upéva oikóta peteĩ jubileo peẽme guarã; ha peteĩteĩva pende apytégui ojevyta ijyvýteépe, ha peteĩteĩva ojevyta hogayguakuéra rendápe. Pe ary cincuenta oikóta jubileo peẽme guarã: ani peñotỹ, ni pemonoʼõ pe ipype heñóiva ijehegui, ni pembyaty ipype umi uva pe nde parral oñeñangarekoʼỹvagui. Cháke upéva hína jubileo; imarangatu vaʼerã peẽme guarã: peʼúta hiʼa ñúgui. Ko jubileo arýpe peteĩteĩva ojevyta ijyvýteépe. Levítico 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Pe mokõiha trescientos ary ñeporandu marangatúpe, Cristo omombaretévo pe ñe'ẽme'ẽva’ekue semánape, ha umi irundycientos noventa ary, ojoaju hag̃uáichaite Leviticus capítulo veinte y cinco ha veinte y seis-pe oĩva “siete tiempos” rehe.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.
Eikuaa ha enténdena upévare, Jerusalén ñemyatyrõ ha ñemopuʼãrã rehegua ñeʼẽ osẽha guive pe Mesías Mburuvicha peve, oĩta siete semána ha sesenta y mokõi semána; pe táva rape oñemopuʼã jeýta, ha pe murálla avei, jehasa asýpe jepe. Daniel 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Sesenta y nueve semanas que comienzan en 457 a. C. te llevan al bautismo de Cristo, y al comienzo de la semana en la cual él confirmó el pacto, que era el pacto de la “querella” de Dios. Pero hubo una semana de semanas (cuarenta y nueve años), que fue aislada de las sesenta y nueve semanas por la frase “siete semanas, y sesenta y dos semanas”. Comenzando en 457 a. C., había de haber cuarenta y nueve años, una referencia clara al pacto de Levítico capítulo veinticinco, y a la celebración del jubileo. Esos cuarenta y nueve años no eran solamente un símbolo de los ciclos del jubileo, sino también de Pentecostés, que es el quincuagésimo día que sigue a los cuarenta y nueve días de la fiesta de las semanas.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Umi cuarenta y nueve ary peteĩha mokõisa cien ary pehẽngue, umi irundysa noventa ary, ha pe semana oñemombaretehague pe ñe’ẽme’ẽ, opavave oĩ joaju hag̃ua peteĩchaite umi mokõisa po ciento mokõisa ary rehe, ojehechaukáva “siete tiempos” ramo, Levítico veintiséis-pe. Káda peteĩva umi pehẽngue profecía mokõisa cien ary rehegua oĩ joaju hag̃ua peteĩchaite umi “siete tiempos” rehe, upéva Adventismo omoĩva peteĩ lado ha omboykéva’ekue 1863-pe. Umi “siete tiempos” ha’e peteĩ símbolo pe pacto jubileo rehegua, ha upévare avei tekotevẽ ojehechakuaa, araka’e pe mokõisa cien ary opa vaʼekue 22 jasypa octubre 1844-pe, upéicha avei opa vaʼekue umi mokõisa po ciento mokõisa ary upe áraitepe; Moisés niko ohai vaʼekue Levítico kapítulo mokõisa po-pe:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Ha reipapáta ndejehegui siete arapokõindy ary rehegua, siete jevy siete ary; ha umi siete arapokõindy ary rehegua pukukue ha’éta ndéve cuarenta y nueve ary. Upéi rembopuukáta pe turu Jubileo rehegua, pe séptimo jasy ára paha rehe, pe ñemoĩ porã ára guasúpe pembopuukáta pe turu opaite pene retã rupi. Levítico 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Opaite período profético umi mokõi mil trescientos ary ryepýpe oĩ joajúpe hag̃ua peteĩchaite “siete tiempos” ndive Levítico veintiséis-pe, oikehápe pe ára mokõive período profético opahague. Umi cuarenta y nueve ary tenondegua ohechauka pe tembiapo oñemopuʼã ha oñemyatyrõ jeývo Jerusalén, oñemohuʼãtava Tupã tavayguakuéra osẽ vove Babilonia-gui. Pe tupão oñemohuʼãma pe mbohapyha decreto mboyve, ha péicha avei pe tupão Millerita oñemohuʼãma pe mbohapyha ánhel oguahẽ mboyve. Upéicharõ jepe, rire 457 a.C., “pe tape” gueteri oikotevẽvaʼekue “toñemopuʼã jeývo, ha pe muralla, jepe ipohýi jave umi ára.” Alpha ha Omega ramo, Jesús tapiaite ohechauka peteĩ mbaʼe paha, peteĩ mbaʼe ñepyrũ reheve, ha rire 22 de octubre de 1844, umi Millerita omohuʼãvaʼerã “pe tape” ha “pe muralla,” “ipohýi jave umi ára.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
Hermana White ohechauka Jerusalén jerére pe muralla tee ñangarekorã ramo peteĩ símbolo Tupã léi rehegua, ha upe rire pya’e, 22 de octubre de 1844 rire, umi jeroviahaetéva oñembohape hag̃ua pe santuario yvagapegua peve ha oikuaa Tupã léipe (pe murálla). Ikatu hag̃uáicha oikuaa Tupã léi, oikehápe pe sábado, umi Milleríta oñembohape jey hag̃ua Israel yma guarépeguare pacto gotyo. Pe “calle” tee ñemyatyrõ, ha’e pe ñemyatyrõ ojejapova’ekue espirituálmente umi Milleríta ojere jey jave Jeremías “tape yma guaréva” gotyo. Umi “ára jehasa asýva” oĩ va’erãva pe periodope oñemopu’ãhápe pe muralla ha pe calle, oñekumpli va’erã kuri 1844 rire, ha pe Guerra Civil upérõ oñemboja ha pya’e oñepyrũva upe historiaitepe, orrepresenta umi ára jehasa asýva.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
Oime haguére ijerovia hag̃ua, oguahẽvaʼerãmoʼã arýpe jubileo pegua mokõipa poha peteĩha simbólikope (oñehenóihápe umi tembiguái osẽ hag̃ua sãsõme), ha upéva avei ojehechauka Pentecostés ára mokõipa poha peteĩhápe (marandu ñemosãsõ rehegua ohóvo opa mundo pukukue). Péro 1844 rire hetave opuʼã pe tesape sábado rehe, ha 1863-pe avei omboyke hikuái pe marandu Moisés rehegua (pe “siete tiempos”), oñemeʼẽ vaʼekue chupekuéra Elías rupive (William Miller). Jaʼeséramo ambue hendáicha, haʼekuéra ojei “pe tape”gui (umi tape yma guare) haʼevaʼekue omyatyro ha oguata hag̃ua ipype.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Jesús tapia meme opa ára ñepyrũ rupi, ha pe parábola umi pa virhen rehegua oñemombeʼu jey vove umi ára pahápe, pe tembiapo omoĩjeývo Jerusalén oñehupyty jey vaʼerã. Pe “tape ha murálla” oñemopuʼãta “tiempo pohýipe”. Koʼág̃a jaikehína umi tiempo pohýipe. 22 de octubre de 1844 ohechauka typológicamente pe ley dominical pyaʼe oútava, upévare og̃uahẽ vove pe “aravo pe yvyryrýi guasu rehegua”, Apocalipsis mokõihaʼỹ joapy peteĩha guive, pe tape ha murálla oñemopuʼãta tiempo pohýipe. Koʼág̃a jahechaukáta umi tiempo pohýiha pe “tetãnguéra pochy” omoheñóiva umi ñorairõ Islam rehegua ojupi ohóvo.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Omyesakãvo umi mba'e ojehaíma va'ekue peteĩ “tiempo de angustia” rehe, ha'e ome'ẽ peteĩ ñemyesakã oĩva kuatiañe'ẽ Early Writings-pe.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Kuatiápe 33-pe oñeme’ẽ ko’ãva: ‘Ahecha hague pe sábado marangatu ha’eha, ha ha’eta, pe muro omboja’óva Tupã Israel añeteguápe umi ndogueroviáivagui; ha pe sábado ha’eha pe porandu guasu ombojoaju hag̃ua ikorasõkuérape Tupã rembiguái ahayhuetéva, oha’arõvape. Ahecha avei Tupã oguerekoha ta’ýra kuéra ndohecháiva ha ndojokóiva pe sábado. Ha’ekuéra ndoromboykéi pe tesape hi’arigua. Ha pe ñepyrũme pe ára jehasa asýva, ore renyhẽ Espíritu Santo-gui ore osẽvo roikuaauka hag̃ua pe sábado hetave hag̃ua.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ko jehecha ojechauka kuri 1847-pe, mbovyiterei ramo guare umi pehẽngue adventista oñangarekóva pytuʼu ára rehe, ha koʼã apytépe avei mbovyiterei oimoʼãva upéva ñangarekoha iñimportánteha haĝua ombojaʼo hag̃ua Tupã tavayguakuéra ha umi ndogueroviáivagui. Koʼág̃a upe jehechapyrã ojejapo hag̃uáicha oñepyrũma ojehecha. ‘Upe ñepyrũ pe ára jehasa asy rehegua,’ koʼápe oñeñeʼẽva, ndahaʼéi umi mbaʼasy guasu oñepyrũtaha oñohẽ jave, síno peteĩ aravo mbyky upe mboyve, Cristo oĩ aja pe tupaópe. Upe jave, pe tembiapo ñesalvasión rehegua oñemboty hag̃uáicha, jehasa asy ouvaʼerãta yvy ári, ha umi tetãnguéra ipochýta, upéicharõ jepe ojoko hag̃uáicha ani hag̃ua ojejoko pe tembiapo ánhel mbohapyha rehegua. Upe jave ouvaʼerã pe ‘ama pahápegua,’ térã pe piroʼy Ñandejára renondéguiúva, omeʼẽ hag̃uáicha pokatu pe ñeʼẽ hatã ánhel mbohapyha rehegua-pe, ha ombosakoʼi hag̃ua umi imarangatúva ikatu hag̃uáicha oñemboʼy pe ára umi siete mbaʼasy guasu paha oñohẽta jave.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Oĩ peteĩ “mbykymi ára,” oĩva pe ñembopyta pahápe mboyve, upépe “tetãnguéra ipochýta, jepe oñeñongatúta ojokopyrépe.” Upe jave avei oguahẽta “amá pahaguévo.” Pe “tetãnguéra pochy,” ha’e peteĩ símbolo ojehechakuaáva Apocalipsis kapítulo once-pe.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Ha umi tetãnguéra ipochy, ha nde pochy oguahẽma, ha umi omanóva ára, ojehusgaha hag̃uáicha, ha reheme’ẽ hag̃uáicha jehepyme’ẽ nde rembiguái profetakuérape, ha umi marangatúpe, ha umi okyhyjévape nde réra-gui, michĩ ha tuichávape; ha rembogue hag̃ua umi ombyaíva yvy. Apocalipsis 11:18.
Sister White comments on this verse.
Hermana White omombe’u ko versíkulore.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Ahecha umi tetãnguéra pochy, Tupã pochy ha umi omanóva jehusga ára ha’eha peteĩteĩ ijojaha’ỹva ha ojoapyva, peteĩ ou ambue rire; avei ahecha Miguel ndopu’ãi hague gueteri, ha pe jehasa asy araka’eve ndoikóiva gueteri noñepyrũi hague. Umi tetãnguéra ko’ág̃a ipochy hína; ha ñande Pa’i Guasu omohu’ã vove hembiapo pe tupaópe, ha’e opu’ãta, oñemonde hag̃ua jehovasa’ỹ ao rehe, ha upéi oñeñohẽta umi siete plaga pahague.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ahecha umi irundy ánhel oguerekotaha umi irundy yvytu Jesús rembiapo oñemohuʼã meve pe santuario-pe, ha upéi oútaha umi siete plagas pahague.” Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
“Pytagua pochyro” oiko pe gracia ñemboty mboyve, pórke upéi ou “Tupã pochy”. “Tupã pochy” oiko gracia ñemboty jave, ha pe “ára ombojovake hag̃ua omanóva kuérape” katu he’ise peteĩ ñembyaty oikóva milenio aja, ha ndaha’éi pe omanóva kuéra ñembyaty oñepyrũva’ekue 1844-pe.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Ha ahecha peteĩ ánhel oguejyha yvágagui, oguerekóva ipope pe yvykua pypuku hag̃uã’ỹva llave ha peteĩ cadena tuicháva. Ha ojapyhy pe dragónpe, upe mbói yma guarépe, ha’éva Aña ha Satanás, ha oñapytĩ chupe mil áño aja, ha omombo chupe pe yvykua pypuku hag̃uã’ỹvape, ha omboty hag̃ua upépe, ha omoĩ hese peteĩ séllo, ani hag̃ua ombotavyve umi tetãnguéra pe mil áño oñekumpli peve; ha upéi ojeheja va’erã chupe sapy’ami. Ha ahecha guapyha guasu-kuéra, ha oguapy hesekuéra, ha oñeme’ẽ chupekuéra huísio; ha ahecha umi ánga oñakã’o vaʼekue Jesús rehe hechapyrã rupi, ha Tupã ñe’ẽ rehehápe, ha umi ndojerureivaʼekue mymba pehẽnguépe, ni taʼãngápe, ha noñemohendáivaʼekue hese iñakã renondépe térã ipope imárka; ha oikove jey hikuái ha ogovernáta Cristo ndive mil áño aja. Apocalipsis 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Pe “jejuzga ome’ẽva” umi santo-kuérape, ohechauka haʼekuéra omboguejytaha jejuzga umi iñañávare pe milenio aja, ndahaʼéi haʼekuéra ojehuzgaha.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“Umi mil áño oĩva pe primera ha mokõiha jeikove jey apytépe oiko umi añámegua jehusga. Apóstol Pablo ohechauka ko jehusga peteĩ mba’e oikótava mokõiha jeju rire. ‘Ani pehusga mba’eve ára mboyve, pe Ñandejára ou peve, ha’e omoherakuãtava pytũmby mba’e kañymby, ha oikuaaukáta umi korasõ remiandu.’ 1 Corintios 4:5. Daniel he’i, Araka’evegua Tuja ou ramo, ‘jehusga oñeme’ẽ yvatevéva Imarangatu kuérape.’ Daniel 7:22. Upérõ umi hekojojáva ogovernáta mburuvicha guasu ha pa’i ramo Tupãme g̃uarã. Juan he’i Apocalipsis-pe: ‘Ahecha tróno kuéra, ha oguapy hesekuéra, ha jehusga oñeme’ẽ chupekuéra.’ ‘Ha’ekuéra ha’éta Tupã ha Cristo pa’i, ha ogovernáta Hendive mil áño.’ Apocalipsis 20:4, 6. Ko tiempo-pe voi, Pablo he’i haguéicha, ‘umi marangatu ohusgáta yvy ape arigua.’ 1 Corintios 6:2. Cristo ndive joajúpe ohusga hikuái umi añámeguápe, ombojojávo hembiapo kuéra pe léi kuatia rehe, Biblia rehe, ha odesidívo káda káso umi tembiapo ojapóva’ekue hete ryepýpe he’iháicha. Upéi, pe parte umi añámegua ohasa va’erã oñeme’ẽ chupekuéra hembiapokuéra he’iháicha; ha upéva oñembokuatia héra kuéra rehe pe manómegua kuatiápe.”
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
“Satanás avei ha umi ánhel aña ojehusga Cristo ha Itavayguakuéra rupi. He’i Pablo: ‘Nda peikuaái piko ñande jahusgataha umi ánhelpe?’ Versículo 3. Ha Judas omombe’u: ‘ha umi ánhel ndaopytáiva’ekue hikuái iñepyrũme oguerekova’ekuepe, síno oheja va’ekue hóga tee, Ha’e ojoko opa ára g̃uarã itysãmbýpe pytũ guýpe ára guasu jehusgág̃uarã.’ Judas 6.”
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“Mil áño oñemohuʼãvo, pe mokõiha jeikove jey oikóta. Upéi umi iñañáva oñemopuʼãta omanóva apytégui ha ojehechaukáta Tupã renondépe oñemboguata hag̃ua ‘pe huísio ojehaíva’. Péicha pe revelador, omombeʼu rire umi ihusto jeikove jey rehegua, heʼi: ‘Ha umi ambue omanóva ndoikovéi jeýi pe mil áño oñemohuʼã peve.’ Apocalipsis 20:5. Ha Isaías heʼi umi iñañáva rehe: ‘Oñembyatýta oñondive, yvykua pýpe oñembyatýva preso-kuéraicha, ha oñembotyta cárcel-pe, ha heta ára rire oñevisitatáta chupekuéra.’ Isaías 24:22.” The Great Controversy, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Upévare ningo hesakã porã “tetãnguéra ñemombopochy” oñe’ẽha umi “ára jejopy” rehe oguahẽva arapýpe pe prueba ñembotý mboyve, ha péicha “tetãnguéra ipochy ramo,” upe jave avei “ojejoko hikuái.”
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Ahecha vaekue tetã nguéra pochyha, Tupã pochyha, ha umi omanóva ojehusga hag̃ua ára, iñambueha peteĩteĩ ha ojehechaporã hag̃uáicha, peteĩ oúvo ambue rapykuéri.” Early Writings, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
Pe ára umi “tetãnguéra ipochy” jave, oñepyrũ ho’a pe ama pahague.
“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.
“Upévare, pe tembiapo pysyrõ rehegua oñembotývo, jehasa’asy ou va’erãta yvy ári, ha umi tetãnguéra ipochy va’erãta, upéicharõ jepe ojejokóta ani hag̃ua ojoko pe tembiapo ánhel mbohapýha rehegua. Upévare pe ‘amá yvategua pahápeguáva,’ térã pe pytu’u pyahu Ñandejára renondégui, ou va’erãta ome’ẽ hag̃ua pokatu pe ñe’ẽ hatãme ánhel mbohapýha rehegua, ha ombosako’i hag̃ua umi marangatu ikatu hag̃uáicha oñembo’y pe ára umi siete plaga paha oñeñohẽta jave.” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Oĩ peteĩ momento umi “tetãnguéra ipochyha”, ha upe jave avei “ojejoko” hikuái. Upérõ Cristo omopuʼã iReino mimbipáva, pórke Haʼe omopuʼã iReino pe ára ama pahaguéva jave.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Oky riregua ama og̃uahẽta umi ipotĩvape ári—upérõ opavave ohupytyta, yma guaréicha.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Umi irundy ánhel oheja vove, Cristo omoñepyrũta Irréino. Avave nohendumo’ãi ama pyahu pahápe pe ojejapo hag̃uáicha ndive, ndaha’éiramo umi ojapóva opa ikatúva.» Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Mokõi pehẽngue oúva tenondegua *Early Writings*-gui ohechauka vove tetãnguéra ipochyha, ha upe jave avei “ojejokoha”, umi irundy ánhel ojoko umi irundy yvytu. Upévare, tetãnguéra pochy oñerrepresenta pe “irundy yvytu” ramo. Ha’e avei ohai vaekue, pe ára umi irundy ánhel ojokóramo umi tetãnguéra pochývape, upe ára og̃uahẽta pe ama pyahu pahápe guare. Pe ára pukukue oñepyrũva pe ama pyahu pahápe guare og̃uahẽ vove, ha upéva avei pe jave tetãnguéra ipochy, jepe upéicharõ ojejoko, oho hag̃ua peve Miguel opu’ã ha yvypóra ñembopy’a’aguapy ára oñemboty. Upe ára pukukue ha’e pe salvación oñembotyháicha ohóvo, ha upévare orrepresenta Cristo rembiapo pahaguéva pe Tenda Marangatuetépe, ha upéva ojekuaa hag̃ua pe ára pukukue ramo ha’e omoĩmbaitévo kuimba’e kuñanguéra angaipa térã héra kuéra umi kuatia juiciopegua-gui. Upe ára pukukue, umi ánhel ojokóramo umi irundy yvytu, ha’e pe tiempo oñeseñalaha pe cien cuarenta y cuatro mil-pe.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Pe mbohapyha Aikórava Islam ha’e pe pu’aka “omombopochýva tetãnguéra”, ha pe mbohapyha Aikórava og̃uahẽ 11 jasyporundy 2001-pe, péro Islam pya’eterei oñeñongatu “ojejoko hag̃uáicha”. Pe “yvytu kuarahyresẽgua” ha’e peteĩ ta’anga ohechaukáva Islam, ha Isaías omombe’u pe “yvytu kuarahyresẽgua” ha’eha pe “yvytu hatã”, Tupã “ojokóva” (oñembotovéva). Islam ñorairõ oñemombe’u jey jey kuña membyrã hag̃uáicha, mba’ére piko ha’e peteĩ ñorairõ oñemombaretéva ohóvo, oñepyrũva’ekue 11 jasyporundy 2001-pe, pe ángel mbarete Apocalipsis 18-gua oguejy ramo guare, ojehechaukaháicha oñemboguejývo umi óga guasu New York távape.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Mávapa piko pe ñe'ẽ ha'éva che amombe'u hague Nueva York oñehunditaha peteĩ y opu'ã guasúpe? Kóva araka'eve nda'éi che ha'emava'ekue. Che ha'e va'ekue, ama'ẽvo umi óga tuichaitereíva oñemopu'ãva upépe, piso ári piso, ‘Mba'eichaitépa tembiasa kyhyjepyrã oikóta Ñandejára opu'ã vove omongu'e kyhyjepyrã hag̃uáicha yvy! Upéramo oñembotýta pe ñe'ẽ Apocalipsis 18:1–3-pe.’ Pe kapítulo 18 pukukue Apocalipsis-pe ha'e peteĩ ñemomarandu umi mba'e oútava yvy ári rehegua. Ha katu ndarekói tesape peteĩchaguaite mba'épa oútava Nueva York ári rehe, peteĩnte aikuaa hag̃ua: peteĩ ára umi óga guasu upépe oitypáta Tupã pu'aka ojere ha ojerejey rupi. Pe tesape oñeme'ẽva chéve rupive, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñe'ẽnte Ñandejáragui, peteĩ pokomi imbarete etereíva rehegua, ha ko'ã estructura tuichaitereíva ho'apa hag̃uáicha. Oikóta tembiasa ikyhyjepyrãitereíva, ndaikatúiva ñañeimo'ã.” Review and Herald, July 5, 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
1843 ha 1850 ary peteĩva umi gráfikope, Islam ojehechauka “kavaju ñorairõrã” ramo. Apocalipsis kapítulo nueve-pe, moõhápe ojehechauka Islam pe peteĩha ha mokõiha Ay ha’éva, Islam rekokatu ojekuaa pe téra rupi pe mburuvicha guasu Islam rehegua.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Haʼekuéra oreko vaʼekue peteĩ mburuvicha hiʼári, haʼe hína pe ánhel yvykua pypukuʼỹmegua, hérava hebreo ñeʼẽme Abadón; ha griego ñeʼẽme katu héra Apolión. Apocalipsis 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Pe versíkulo, oĩva kapítulo NUEVE ha versíkulo ONCE, proféticamente ohechauka porã hag̃ua, taha’e oñerrepresentáva Testamento Tuja-pe (hebréope) térã Testamento Pyahupe (grígope), Islam rekotee ha’eha Abaddon térã Apollyon. Mokõivéva téra he’ise “ñehundi ha mano”.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Umi ánhel ojoko umi irundy yvytu, ojehechaukáva peteĩ kavaju pochy ramo ohekáva ojokyty hag̃ua isãsopa ha osyry pya’e hag̃ua opa yvy ape ári, oguerúva ñehundi ha ñemano hapére.” Manuscript Releases, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Umi irundy yvytu niko pe kavaju pochy pyʼarã Biblia maranduʼypy rehegua, haʼéva oheka ojehepoi hag̃ua. Peteĩva umi kavaju pochy pyʼarã maranduʼypy rehegua rekomeʼẽháva niko ojejokoha, ha katu oheka ojehepoi hag̃ua ha ogueru hag̃ua “ñehundi ha mano”, opa yvy ape ári.
We will continue to address these subjects in the next article.
Koʼẽrõ pe artículo oúvape ñamotenondéta koʼã mbaʼe rehegua ñeʼẽ.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, 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 offense 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.’
“¡Mba'éichapa ikatuva'erã Tupã tavayguakuéra oikuaa pe ñehundi oúmava miles táva rehe, ko'ág̃a haimete oñeme'ẽmava ta'ãnga ñemomba'eguasúpe! Péro heta umi oikova'erãva omombe'úva añetegua, omoĩ vai ha oja'o hína ijoyke'ykuérape. Tupã moambue pokatu oguahẽ vove apytu'ũkuérape, oĩta peteĩ ñemoambue añetetéva. Kuimba'ekuéra ndorekomo'ãvéima inclinación ocriticávo ha omongu'ẽ hag̃uáicha. Noñemoĩmo'ãi peteĩ tenda ohapejokóva tesape ohesape hag̃ua ko yvy ape ári. Icriticakuéra, ija'okuéra, opaíta. Pe ñenemigua mbaretekuéra oñembyaty hína ñorairõrã. Ñorairõ hatã oĩ ñande renondépe. Peñombyaty, che joyke'y ha che reindykuéra, peñombyaty. Pejejokua Cristo rehe. ‘Ani peje, A confederacy,... ani pekyhyje hikuái okyhyjévare, ha ani pekyhyje. Pemboyke hag̃ua Ñandejára de los ejércitos voi; ha toiko ha'e pende kyhyjerã, ha toiko ha'e pende mba'éva pende mongyhyjéta. Ha ha'e oikóta peteĩ santuario-rã; péro peteĩ ita ñepysangarã ha peteĩ ita ñembotavy hag̃ua mokõive Israel rógape guarã, peteĩ ñuhã ha peteĩ ñuha hag̃ua Jerusalénpe oikóvape. Ha heta ijapytepeguáva oñepysangáta, ho'áta, ojekotíta, oñeñuhãta, ha ojepokóta hese kuéra.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Ko yvy niko peteĩ ñoha'ãngamýi renda. Umi tembiasohára, ha'éva ipype oikóva, oñembosako'i hína okumpli hag̃ua peteĩteĩ hembiapo pe tavyrõ guasu pahápe. Ñandejárare ndojehechavéi. Yvypóra aty guasu apytépe ndaipóri joaju, ndaha'éiramo kuimba'ekuéra oñembojoaju oñondive ogueroguata hag̃ua hembipota rekovéva añónte. Ñandejára omaña hína. Ijehupytyrãnguéra, umi hembiguái pu'akapývare, oñehupytýta. Ko yvy noñeme'ẽi yvypóra pópe, jepevérõ Ñandejára oheja sapy'ami hag̃ua ñembyasy ha teko'aty'ỹ apopyréva oguereko pu'aka. Peteĩ pu'aka yvýgui yvate'ỹva omba'apo hína ogueru hag̃ua umi escena guasu pahaguéva pe tavyrõme,—Satanás ou hag̃ua Cristo-ramo, ha omba'apo opa teko añetegua'ỹ py'araity reheve umi ojejokuaíva oñondive sociedad secreta-kuérape. Umi ohejavaíva ijupekuéra pe ñembojoaju reko pohýipe, omongu'e hína pe enemigo rembiaporã. Pe mba'e omoñepyrũva oguerúta hembiapo yva.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Jejavyha oĝuahẽma haimete ijapýrape. Ñembyasy ha sarambi omyenyhẽ ko yvy ape ári, ha peteĩ kyhyje guasu oúta koʼẽrõite yvypórape ári. Paha hiʼag̃uieterei. Ñande, jaikuaáva pe añetegua, ñaimeraẽva’erã ñañembosakoʼi hag̃ua upe pyaʼeite oúvape ko yvy ape ári peteĩ mbaʼe oporomondýi etereívaicha.” Review and Herald, 10 jasyporundy 1903.