In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Umi artíkulo ramoiteguápe roñe’ẽ kuri mbovymi jehasapyre Espíritu de Profecía-gui ombojekuaáva peteĩ ára pukukue oñepyrũva 11 jasyporundy ary 2001 guive peve Miguel opu’ẽ ha yvypóra gracia ára oñemboty. Upe ára pukukue aja oĩ mbovymi ta’anga maranduhára rehegua ombojekuaáva Cristo rembiapo paha pe Tenda Marangatuvéva ryepýpe.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Cristo rembiapo pe santuariope ojehechauka pe visión Ysyry Ulaípe oĩva Daniel kapítulo ocho-pe, ha Hermana White oikuaauka ñandéve pe visión Ysyry Ulaípegua koʼág̃a oĩha hína oñembotývo. Pe tembiapo paha ojejapóva pe santuario yvágaguipe, koʼág̃a oĩva hína oñembotývo, ojehechauka heta ñeʼẽ proféticape. Ojehechauka, ambue jehechaukaha proféticakuéra apytépe, mboyve ramoicha pe tiempo de sellamiento, pe lluvia tardía, pe tembiapo paha salvación rehegua, ha pe ñemopotĩ templo rehegua. Tuicha mbaʼe umi ñeʼẽ oñembojoaju hag̃ua, ha avei oñemoĩ hag̃ua hendápe hekopete pe contexto histórico correcto-pe.
“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.
“Upérõ guive, pe tembiapo pysyrõrã oñemboty hag̃uáicha, jehasa asy ou hag̃ua ko yvy ári, ha umi tetãnguéra ipochyta; upéicharõ jepe, oñeñangarekóta hese kuéra ani hag̃ua ojoko pe tembiapo mokõihaʼỹ ángel rehegua. Upérõ pe ‘ama pahápegua’, térã ñembopyʼaguapy Ñandejára renondégui ou vaʼerã, omeʼẽ hag̃uáicha pokatu pe ñeʼẽ hatãva mokõihaʼỹ ángelpe, ha ombosakoʼi hag̃ua umi marangatupe oĩ hag̃uáicha mbarete pe ára umi siete plága ipaháva oñeñohẽta vove.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
Pe “tembiapo mbohapyha ánhel rehegua” ha’e avei “pe tembiapo pysyrõ rehegua”, ombosako’íva “umi santo-kuérape oĩ haguã mbarete pe ára umi siete última plága oñehẽmbotávo.”
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 pende pochy og̃uahẽma, ha umi omanóva ára, ojehusga hag̃ua; ha eme'ẽ hag̃ua jehepyme'ẽ nde rembiguái kuéra, umi maranduhára profetakuérape, ha umi marangatu kuérape, ha umi okyhyjévape nde réra gui, michĩva ha guasúva; ha rehundi hag̃ua umi ohundívape yvy. Apocalipsis 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Umi tetã nguéra ipochy mboyve pe gracia rembe’y oñemboty (upérõma oñeñohẽva Tupã pochy), ha upéicharõ jepe, umi tetã nguéra ipochy jave, avei “ojejoko” hikuái. Pe “ára” umi tetã nguéra ipochyha ohechauka ñepyrũrã pe tembiapo paha salvación rehegua, ha pe tembiapo paha salvación rehegua ha’e Tupã tavayguakuéra ñemboguapy hag̃ua sélorupi.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Pe Tupã ñemoñare añetegua, oguerekóva ikorasõme Ñandejára rembiapo ha ánga kuéra ñepysyrõ, araka’eve ohecháta angaipa hekoetehápe, peteĩ mba’e angaipávaicha. Ha’ekuéra tapiaite oñembo’yta jeroviaha ha hesakã porãva trato rehe umi angaipa ndive, umi hasýva ojoko’ỹ hag̃uáicha Tupã remimbo’e kuérape. Ko’ýte tembiapo paha rehehápe pe iglesia peguarã, pe sellado ára-pe umi cien cuarenta y cuatro mil, oĩtava marã’ỹre Tupã tróno renondépe, ha’ekuéra oñandúta ipypukuvévaicha umi ivaíva Tupã retã oñemombe’úva ojapóva. Kóva proféta omyesakã mbarete porã pe ta’anga rupive pe tembiapo paha rehegua, kuimba’e kuéra peteĩteĩ oguerekóva ipope peteĩ arma jejuka rehegua. Peteĩ kuimba’e ijapytépekuéra apytégui oñemondeva’ekue líno rehe, ha orekóva peteĩ escriba ryru tinta rehegua ikostádope. ‘Ha Ñandejára he’i chupe: Ehasa táva mbytépe, Jerusalén mbytépe, ha emoĩ peteĩ techaukaha umi kuimba’e syváre, umi ojahe’óva ha osapukáiva opa umi ñaña oñemotenondéva upépe rehe.’” Testimonies, volumen 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Umi tetãnguéra ojokupyty ani hag̃ua ombotove pe mokõi sua irundy pa umi ojepysóvape. Apocalipsis capítulo siete-pe, umi tetãnguéra ipochýva ojokupytýva ojehechauka irundy yvytu ramo ojokupytýva upe peteĩchagua ára pukukue aja, ha upe ára pukukue ojehechauka porã peteĩ ára pukukue ramo.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Ko'ág̃a Satanás oiporu opaichagua mba'e ko aravo jejokopyrépe, ojoko haguã Tupã tavayguakuéra apytu'ũ añetegua ko'ág̃aguápe, ha omoĩ hag̃ua chupekuéra mokõi py'arépe. Ahecha peteĩ ao Tupã omyasãiva Itavayguakuéra ári oñangareko hag̃ua hesekuéra pe jehasa asýpe; ha mayma ánga oñemoĩmbaitéva añeteguáre ha ipotĩva korasõme oñemo'ã va'erãmo'ã pe Ipu'akapaiteva ao rupive.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Satanás oikuaa kuri kóva, ha omba’apo kuri mbarete guasúpe ojoko hag̃ua hetaite tapicha apytu’ũ ikatuháicha opyta hag̃ua mokõihápe ha ndaipy’atãporãi hag̃ua añeteguáre. …
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Ahecha Satan omba’apoha ko’ã tape rupi ombojevy hag̃ua akã, ombotavy hag̃ua ha ogueraha mombyry hag̃ua Tupã tavayguakuérape, ko’ág̃aite ko sello ñemoĩ ára jave. Ahecha oĩha unos ndojepytasóiva mbaretehápe pe añetegua ko’ág̃a guarã rehe. Iñesũryrýi, ha ipykuéra osyryry, ndopytaporãigui hatã pe añetegua ári, ha Tupã Ipu’akapáva aoñuã ndaikatúi ojeipyso hi’árikuéra péicha hikuái ryryi aja.”
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
«Satanás oñehaʼãkuri opaichagua hekove arandu reheve ojoko hag̃ua chupekuéra upépe oĩháme, pe sellado ohasapa peve, pe ñemoʼã ojeguaho peve Tupã tavayguakuéra ári, ha osẽ hag̃ua hikuái ndoikovéima peteĩ ñemoʼã reheve Tupã pochy haku asýva rovake, umi siete plaga paha aja. Tupã oñepyrũma ogueraha hag̃ua ko ñemoʼã Itavayguakuéra ári, ha pyaʼeite ojeguahóta opa umi orekótavape peteĩ ñemoʼã jejuka árape. Tupã ombaʼapóta ipokatu reheve Itavayguakuéra rehehápe; ha Satanáspe avei ojehejáta ombaʼapo hag̃ua.» Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Hermana White ohai ko’ã ñe’ẽ ary 1851-pe, cinco ary mboyve Tupã tavayguakuéra oike mboyve Laodicea rekópe, ha ombotapykuévo pe sello ñemboguata ojerehechávo pe tesape oñembohetavéva “siete tiempos” rehegua. Upe tesape ombohetave ha omohu’ã va’erãmo’ã Tupã rembiapo oñemo’ã hag̃ua Itavayguakuérape tenonderã umi siete plaga paha mboyve. Upéva rangue, Tupã tavayguakuéra opu’ã vai ha oñeme’ẽ chupekuéra oiko hag̃ua oiko hag̃uáicha tave’ỹme Laodicea pegua, yma guare Israel opu’ã vai ha oiko tave’ỹme haguéicha, upéva rehe ojoguáva. Mboy opu’ã va’ekue yma guare Israel-gua oike Yvy Ñeme’ẽmbyme? Mba’e pasaje la Biblia-pe, térã Espíritu de Profecía-pe, ohechauka oĩha peteĩ Laodiceagua oñesalvátava? Mbohovái ha’e: “Avave!” peteĩ Laodiceagua niko oñehundi hag̃uáicha avei umi yma guare Israel-gua omanóva tave’ỹme.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Pe ojesea umi cien cuarenta y cuatro mil rehegua ha’e peteĩ ára pukukue, ha oñepyrũ umi irundy ánhel ojoko jave umi irundy yvytu, ha upéva avei ha’e aravo tetãnguéra ipochyhápe, jepe oñeñangareko hag̃ua ani hag̃ua osẽ oiko hag̃ua guasu. Pe ojesea aja, Tupã ombosako’i Itavayguakuérape ikatu hag̃uáicha oñembo’y umi siete plaga paha árape, ha upe ñembosako’i ojehechauka oñemoĩramo guáicha “peteĩ ahoja” Itavayguakuéra ári, ha avei ojehechauka oñemohu’ãramo guáicha pe tembiapo salvación rehegua ha oñemohu’ãramo guáicha pe tembiapo ánhel mbohapyha rehegua. Pe ñembosako’i ojehechaukáva ko’ã ta’anga rupi oñemopyenda “añetegua ko’ág̃agua” ñemoneĩ rehe.
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Umi ndopytáiva “hatã añeteguáre ko’ág̃agua rehe,” ha’e umi “ipy’akangýva”, ipykuekuéra noñemoĩmbýigui “añeteguáre ko’ág̃agua” rehe. Ha’e ohai ohechahague “oĩha unos ndopytáiva hatã añeteguáre ko’ág̃agua rehe. Heta osyryrýi henypytã, ha ipykuéra osẽso, ndoñembo’y porãmbýigui añetépe, ha Tupã Ipu’akapáva aoñuã ndaikatúi oñemoĩ hi’árikuéra oikove aja upéicha osyryrýi hag̃ua.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
Pe “añetegua ko ágãgua” ha’e upe ome’ẽva pe “jaho’iha”, ha pe “jaho’iha” avei ojehechauka pe “Tupã selloramo”. Pe “Tupã sello” ojehechauka raẽva’ekue pe tuguy rupive ojaho’íva umi hebreo okẽnguéra, ha upéva rupi pe ánhel ohundíva ohasa hag̃uáicha umi óga ári pe okẽ “oñemongu’i” haguépe pe tuguy reheve. Pe “jaho’iha” ha’e pe “sellado”, ha pe “sellado” ojejapo pe “añetegua ko ágãgua” rupive.
Sanctify them through thy truth: thy word is truth. John 17:17.
Emomarangatu chupekuéra nde añetegua rupive: nde ñe'ẽ hína añetegua. Juan 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Mayma ñemyatyrõ ñemongu’e oguereko vaʼekue iñemombeʼurã tee, ha umi cien cuarenta y cuatro mil pegua ñemyatyrõ ñemonguʼe ñeʼẽrã haʼe “Islam mbohapyha Aipoʼa rehegua”. Pe “añeteguáva koʼág̃agua” umi ára pahápe haʼe Islam pe mbohapyha Aipoʼa rehegua.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Ñandejára Ñe’ẽ Marangatu ojepe’a meme Ñandejára retãygua renondépe. Akóinte oĩmava’ekue ha akóinte oĩtava peteĩ añetegua ikatúva ojeporu hag̃ua ijojaha’ỹ hag̃uáicha káda generación-pe g̃uarã.” Review and Herald, 29 de junio de 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Ha’e peteĩ “marandu” añetegua ko ára pegua omoĩva Tupã tavayguápe peteĩ séllo umi ára pahápe, ha pe tiémpo oñemoĩ hag̃ua pe séllo ojehechauka oñepyrũha jave ojokóramo guare umi irundy yvytu. Umi tetãnguéra ipochy va’ekue 11 jasyporundy 2001-pe, ha upe jave oñepyrũ pe ñemoĩ séllo umi cien cuarenta y cuatro mil rehe, pe ama pytã riregua, ha’éva “peteĩ marandu”, oñepyrũramo guare ojeipe’a hag̃ua.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
Juanpe ojepe’a umi escena ipypukúva ha omokyre’ỹva tuichaitéva oñeikove hag̃ua pe iglesia rembiasakuepe. Ha’e ohecha mba’éichapa oĩ, umi peligro, umi ñorairõ, ha ipahápe pe ñemosãsõ paha Tavayguakuéra rehegua. Ha’e omoĩ jehaípe umi marandu paha omongakuaátava yvy ñemono’õ, taha’e aty ramo pe yvagagua mba’yruguápe g̃uarã térã yvyra aty ramo ñehundírõ tata pegua. Mba’e’ekuéra tuicha mba’éva ojehechauka chupe, ko’ýte pe iglesia paha rehegua, ikatu hag̃uáicha umi ojevy va’erã jejavýgui añeteguápe oñembo’e hag̃ua chupekuéra umi peligro ha umi ñorairõ oĩtava henonderã. Avave natekotevẽi oĩ pytũmbýpe umi mba’e oútava yvy ári rehegua. The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Umi tetãnguéra ipochy jave, upe jave avei ojejoko chupekuéra, ha pe “ama pahague” oñepyrũ oky; ha pe ama pahague hína pe marandu “añetegua ko’ág̃agua” omosẽva Tupã retãyguápe.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Pe tembiapo Battle Creek-pe oho upe orden-pe avei. Umi tendota sanitário-pe ombojehe’a umi ndogueroviáivape, ha omoneĩ chupekuéra oike hag̃ua, peteĩ hendáicha térã ambue hendáicha, ijatykuérape; péro upéva ha’e ku omba’apóvaicha hesa mbotypýpe. Ndorekói discernimiento ohecha hag̃ua mba’épa ikatu ñanembyai araka’eve. Oĩ peteĩ espíritu de desesperación, ñorairõ ha tuguy ñohẽ rehegua, ha upe espíritu okakuaáta pe ára pahaite peve. Umi tavayguakuéra Ñandejára rehegua oñesegella vove hovasakuérape —ndaha’éi mba’eveichagua sello térã marka ojehechakuaáva, síno peteĩ ñemopyenda añeteguápe, arandu rupive ha espíritu rupive avei, ikatu hag̃uáicha ndojegueroviaháicha mo’ãve—, Ñandejára tavayguakuéra oñesegella ha oñembosako’i vove pe sacudida-rã, upéva oúta. Añetehápe, oñepyrũma voi. Ñandejára juicio-kuéra oĩma ko’ág̃a yvy ári, oñeme’ẽ hag̃ua ñandéve ñemongeta’ẽ, ikatu hag̃uáicha jaikuaa mba’épa oúta.” Manuscript Releases, volúmen 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
Pe “jejoko porã” ha’e “oñemopyenda hag̃ua pe añeteguápe”. Pe tiempo pe jejoko porã rehegua contexto-pe, ha’e ohai: “Oĩ peteĩ espíritu de desesperación, ñorairõ ha tuguy ñehẽ rehegua, ha upe espíritu okakuaavéta pe tiempo pahaitépe peve”. Umi tetãnguéra ipochýramo, oñeñongatúta chupekuéra ani hag̃ua ojapo, péro pe “ñorairõ ha tuguy ñehẽ”, ojehechaukáva irundy yvytu ramo, “okakuaavéta pe tiempo pahaitépe peve”. Islam mbohapyha Aichéguare ombohetave ohóvo iñorairõ pe tiempo pahaitépe peve, ha pe ñeikũmby profético Islam rehegua “tema” ramo pe reforma ojejapóva umi cien cuarenta y cuatro mil-pe, upe jave avei okakuaa pe mismo tiempo aja. Pe ñembohetave ohóvo Islam rupive ojejapóva oñemohendávo peteĩcha pe lluvia tardía oñeñohẽva rehe upe mismo tiempo aja, pe lluvia tardía niko peteĩ “mensaje” hína.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi unhídova oñembo'ýva ko yvy tuichakue Jára ykére oguereko pe tenda peteĩ jey oñeme'ẽva'ekue Satanáspe querubín oñuãháva ramo. Umi marangatu oĩva ijerére guive, Ñandejára omantene peteĩ marandu ñembohasápe tapiaite ko yvy arigua ndive. Pe aséite óro rehegua ohechauka pe grásia rupive Tupã ome'ẽva umi creyénte kuéra lámpara-pe, ani hag̃ua hendyryry ha ogue. Noiméirire ko aséite marangatu oñeñohẽva yvágagui Tupã Espíritu marandu rupive, umi pokatu vai rehegua oguerekóta kuimba'e kuéra ári tuichakue hag̃uáicha.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñandejára oñemomarãĩ ñande nañamoguahẽirõ umi marandu ha’e omondo va’ekue ñandéve. Péicha, ñamboyke pe aséite órova ha’e otyky hag̃uáicha ñane ánga kuérape, oñembohasa hag̃uáicha umi oĩvape pytũmbýpe. Oguahẽ vove pe ñehenói, ‘Pema’ẽ, pe novio ou; pesẽ pejotopa hag̃ua hese,’ umi ndohupytýiva pe aséite marangatu, umi ndoñongatúiva Cristo gracia ipy’apýpe, otopáta, umi virgen itavývaicha, noĩriha oĩporã hag̃uáicha ojotopa hag̃ua Ijára ndive. Ha’ekuéra ndorekói, ijehegui voi, pu’aka ohupyty hag̃ua pe aséite, ha hekove oñehundi. Ha katu Ñandejára Espíritu Santo ojejeruréramo, japukáiramo, Moisés ojapo haguéicha, ‘Ehechauka chéve nde gloria,’ upéicharõ Ñandejára mborayhu oñeñohẽta ñane korasõme. Umi tubo óro rupive, pe aséite órova oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupi, ni pu’aka rupi, che Espíritu rupi katu, he’i Jehová de los Ejércitos.’ Oñemoguahẽvo pe kuarahy rendy hesakãva, pe Tekoporã Kuarahy rehegua, Ñandejára ra’ykuéra overa tesapeháicha ko yvy ape ári.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Ama y ára omohu’ũ oñepyrũ “oñohẽ mbegue hag̃uáicha”, ha ipahápe okakuaa peve peteĩ ñehẽ tuichaite peve. Pe “ñohẽ mbegue” pe ama y ára pahapegua rehegua ojekuaa pe ama “oñemediha” ramo, ha pe ñehẽ tuichaite hína upe oñeñohẽ jave “medida’ỹre”. Hermana White ohechauka hesakã porã peteĩ ára pe ama y ára omokõha, ha oĩ umi ohupytyva, ha oĩ umi ndohupytyvéiva. Upe jave pe ama “oñemedi” hína, térã “oñohẽ mbegue” hína.
Some people will recognize that something is happening, but it will only frighten them.
Oĩta tapicha ohechakuaáta mba’eve oikohínaha, ha upéva añoite omongyhyjéta chupekuéra.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Oĩta umi tupãópe peteĩ ñemombe’u hechapyrãva Tupã pu’aka rehegua, ha katu upéva ndopytámo’ãi umi ndoñemomirĩiva’ekue Ñandejára renondépe, ha ndoipe’áiva’ekue ikorasõ rokẽ oñemombe’úvo iñangaipa ha oñearrepentívo. Upe pu’aka jehechaukarãme omyesakãva yvy Tupã gloria reheve, ha’e kuéra ohecháta añoite peteĩ mba’e, iñakãguapýpe oguerovia hikuái ipeligrosoha, peteĩ mba’e omopu’ãtava ikyhyje, ha oñembopy’atãta hikuái oñemoĩ hag̃ua hese. Ñandejára ndomba’apói rupi hembiha’arõ ha hemiandu yvateháicha, ha’e kuéra oñemoĩta pe tembiapo rehe. “Mba’ére,” he’i hikuái, “ndajaikuaái va’erã Espíritu de Dios, jaĩ rupi ko tembiapópe heta ary aja?” Ndojapói rupi peñembohovái umi ñe’ẽmondo, umi jerure asy, umi marandu Tupãgui, síno akóinte he’i hatã: “Che niko che rico, ha cheheta mba’e, ha ndachekotevẽi mba’eve.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Hetápe tuichaiterei ndaikatúi orresivi porã raʼe pe ama ypygua. Ndojapyhyipaiteái opa umi jehovasa Tupã omeʼẽva chupekuéra péicha. Haʼekuéra ohaʼarõ pe oikotevẽva oñemyenyhẽtaha pe ama pahague rupive. Oñemeʼẽ vove pe tuichavéva hetaite gracia, ojepyʼamongeta oipeʼataha ikorasõkuéra oguereko hag̃ua upéva. Oiko hikuái peteĩ jejavy vaietereívape. Pe tembiapo Tupã omoñepyrũva yvypóra korasõme omeʼẽvo Ijesape ha ikuaapy, tekotevẽ oñemotenonde meme. Mayma tapicha ohechakuaa vaʼerã ijeikotevẽtee. Pe korasõ tekotevẽ oñemonandi opa mbaʼe kyʼágui ha oñemopotĩ Espíritu oiko hag̃ua ipype. Umi temimboʼe ypykue oñembosakoʼi hag̃ua Espíritu Santo oñehẽ hag̃ua hiʼarikuéra Pentecostés Árape, ojapo vaʼekue upéva angaipa mombeʼu ha hejareko rupive, ñemboʼe kyreʼỹ ha oñemeʼẽmbaitévo ijupekuéra Tupãme. Koʼág̃a tekotevẽ ojejapo upe tembiapo peteĩchaite, ha katu tuichavéva medida-pe. Upérõ pe mbaʼapohára yvypóra ojerure hag̃uánte pe jehovasa, ha ohaʼarõ hag̃ua Ñandejára omohuʼã pe tembiapo hesegua. Tupã voi niko pe omoñepyrũvaʼekue pe tembiapo, ha Haʼe omohuʼãta Hembiapo, ojapóvo yvypórape peteĩ oĩmbáva Jesucristo-pe. Ha ndovaléi oĩ ñemboyke pe gracia ojehechaukáva pe ama ypyguápe. Umi oikóva añoite pe tesape oguerekóva heʼiháicha ohupytyta tesape tuichavéva. Ndañañemotenondéiramo ára ha ára umi virtud cristiana kyreʼỹ ñemoheñóipe, ndaikatumoʼãi jahechakuaa Espíritu Santo jehechauka pe ama pahaguépe. Ikatu hína hoʼa korasõkuéra ári ñande jerére, ha katu ndajaikuaamoʼãi ni ndajaresivimoʼãi upéva.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Pe pasáhepe haʼe ohechauka oĩha peteĩ ára “pe grásia rembypyeta ipirapirevéva oñemeʼẽtaha”, péicha ohechauka peteĩ ára pe ama pahague oñeñohẽha jojahaʼỹre. Upéva rehehápe, haʼe ohechauka umi oikóva añoite pe tesape oguerekóvape heʼiháicha ohupytytaha tesape tuichavéva. Ko principiope, hesakã porã pe tesape (haʼéva pe añetegua koʼág̃agua) mbeguekatúpe okakuaa ohóvo. Pe ñeʼẽ pahaitepe haʼe ohechauka peteĩ ára pe ama pahague hoʼaha, ha oĩha umi ohechakuaáva ha ohupytýva upéva, ha ambuekuéra ndojapóiha upéicha. Nde nerehechakuaáiramo pe marandu, haʼéva pe ama pahague, nderehupytymoʼãi upéva.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ndajajapýi hag̃ua ama pahára rehe. Oúta opa umi ohechakuaáva ha ojapóva imba’erã ysyry ha oky porã ñandereséva tovasapy rehegua. Ñambyaty ramo umi mba’ekuaarã tesape pehẽnguekuéra, ñamomba’e ramo Tupã poriahuvereko añetetéva, pe Ha’e oguerohorýva jajerovia hese, upéicharõ opaite ñe’ẽme’ẽ oñekumplíta. [Isaías 61:11 oñecita.] Ko yvy tuichakue henyhẽ va’erã Tupã mimbipa reheve.” The Seventh-day Adventist Bible Commentary, volúmen 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Pe ára umi tetã ipochýva ojokóramo guare, oñepyrũ oñemedi hag̃ua “ama pahápegua”. “Pe tuichavéva hetaite gracia rehegua oñeme’ẽta” he’iséva hína araka’épa oñehẽta “ama pahápegua” medida’ỹre.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Umi tetãnguéra ipochyhápe, ha upéicharõ jepe oñeñangareko hesekuéra ani hag̃ua osẽ ijapýra, oñepyrũ oguejy ama pyharegua pahápegua; ha katu upéva “ojeha’ãmbyre”, pe iglesia upe jave oñembojehe’águi trígo ha ñana vai ndive. Upéva hína pe ama oguerúva trígo ha ñana vai mokõivéva hi’aguĩmbápe; ha pe ama pyharegua pahápegua hína pe marandu añetegua ko ára pegua, ojekuaa ha oñemoneĩ térã nahániri. Ko’ã concepto profético opavave ojehechauka porãiterei Ñandejára Ñe’ẽme. Árape 11 jasyporundy 2001-pe, pe ama pyharegua pahápegua oñepyrũ “omokyrỹi”, ha upéi ojupi mbeguekatúpe ipu’aka peve og̃uahẽ meve pe marandu Pyhare Mbytegua Sapy’a, ha umi kuñataĩ arandu ha umi ndohesape’áiva oñemboja’o hag̃ua opa ára guarã.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Upéi umi arandu oñemopuʼã peteĩ poyvi ramo ohenói hag̃ua Ñandejára atýra ambuépe osẽ hag̃ua Babilóniagui, ha upérõ ñemongy hag̃ua ama pahaguéva oñeñohẽ hag̃ua jepeʼỹre, ha osegi hoʼa peve Miguel opuʼã ha yvypóra ñehaʼãrõ ára oñemboty.
“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 ojokóta umi irundy yvytu Jesús rembiapo opa peve pe tupaópe, ha upéi ouvéta umi siete plaga pahaite.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Pe irundy irundy yvytu ojoko rehegua ohechauka Tupã ome’ẽha ipoguýpe, hekópe oisãmbyhy hag̃ua umi jehupytyjoa oike hag̃ua ojupivéva ha ojepoi hag̃uáva umi ára pahápe. Umi irundy ánhel oguereko umi irundy yvytu umi cien cuarenta y cuatro mil oñembosella aja, ha upe aravope oĩ “espíritu ñembopy’arasy rehegua, ñorairõ ha tuguy ñohẽ rehegua, ha upe espíritu okakuaavéta.” Oñembosellapa vove ipahague umi Tupã ra’ykuéra, Miguel opu’ãta ha umi irundy yvytu ojehejapaitéta, ha oguãhẽta Umi Siete Plagas Pahague.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Pe “ara guasu ryryipa” oĩva Apocalipsis kapítulo once-pe, umi “ára jejopy rehegua” oĩva Daniel kapítulo nueve-pe, tape ha murálla ojejapopávo, upéva hína pe ára “tetãnguéra ipochy hag̃uápe.” Upe tiémpope, ama pyahu paha oñehẽta “medídape.” Isaías ohechauka pe ára oñemediha ama pyahu paha, ha omarka upe ára “yvytu kuarahyresẽgua ára” ramo. Pe “yvytu kuarahyresẽgua ára” ha’e vaʼekue 11 jasyporundy ary 2001-pe.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Ñande rohesa’ỹijóta “medición” ama paha riregua rehegua pe artículo oúvape, péro ojehechakuaava’erã pe ita jeguaka Miller kerayguápe ojehechaukáva Habacuc kuatia marangatu ári Islam mbohapy Aῖramo ramo, omimbi hag̃ua pa veces hetave umi ára pahápe, pe ombyaty ypykue guive Miller rupive.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Peteĩ jey, aime jave Táva New York-pe, pyharekue añehenói ahecha hag̃ua óga tuichaitéva ojupíva piso ári piso yvágare gotyo. Koʼã óga oñemoañetéva tata ndoikemoʼãiha pype, ha oñemopuʼã ijára ha umi omopuʼãva ñemombaʼeguasurã. Yvateve ha yvateveve ojupi koʼã óga, ha ipype ojepuru umi mbaʼe hepyetereíva. Umi koʼã óga ijárava ndojeporandúi hikuái ijupe: ‘Mbaʼéicha piko ikatúta iporãve ñamombaʼeguasu Tupãme?’ Ñandejára ndaipóri kuri iñapytũme.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Apensa: “¡Ajépa umi oinvertíva hína péicha iñembojára ikatúne ohecha hikuái tape oikoháicha Tupã ohecha! Ombyaty hikuái óga guasu porãitereíva, ha mba’eichaite tavy pe Arapytu’u Mburuvicha renondépe iñemoĩporã ha iñembosako’i. Ndoikuaasei hikuái opa ikorasõ ha iñarandu mbaretepápe mba’éichapa ombotuicháta Tupãme. Oheja rei hikuái kóva, yvypóra rembiaporã peteĩha.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Koʼã óga yvate guasu oñemopuʼã aja, ijára kuéra ovyʼa peteĩ ñemombaʼeguasu jejopy reheve, oimoʼãvo oguerekoha pirapire ojeporu hag̃ua ojehecharamoukávo ijehegui ha omokyreʼỹ hag̃ua iñirũnguéra akãraku. Heta pe pirapire haʼekuéra upéicha omoĩvaʼekue oukuri jejopygui, mboriahúpe jejopy vai ha ñembyahýi rupi. Hesarái hikuái yvágape oñeñongatuha peteĩ kuatiañeʼẽ opaite tembiapo ñemuha rehegua; opaite ñemboheko ndahekojojáiva, opaite ñembotavy rembiapo, upépe ojehai. Hiʼag̃uíma pe ára, umi kuimbaʼe, iñembotavy ha iñembojaru reheve, og̃uahẽtaha peteĩ tenda pe Ñandejára ndohejamoʼãi hag̃ua ohasa hag̃ua; ha oikuaáta hikuái Jehová paciencia oguerekoha peteĩ límite.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Pe ohasa vaʼekue che renondépe kuri peteĩ tata ñembotavy. Kuimbaʼekuéra omaña umi óga yvate ha oñeimoʼãva tata ndohapymoʼãiha rehe, ha heʼi: ‘Koʼãva niko iporãite ha oĩ porãmbaite.’ Péro umi óga okañy tata ryepýpe kuitrán-gui ojapórõguáicha. Umi máquina ojeporúva tata mbogue hag̃ua ndaikatúi mbaʼeve ojapo hag̃ua ojejoko hag̃ua pe ñehundi. Umi tata mboguéhára ndaikatúi ombaʼapo umi máquina rehe.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Añe’ẽme’ẽmby chéve oje’éva, Ñandejára ára og̃uahẽ vove, ndaipóri ramo moambue oikóva py’akuérape umi yvypóra imbaretéva jejapópe ha ohekáva yvate hag̃ua, kuimba’e kuéra ohechakuaáta pe po ipoderósova’ekue osalva hag̃ua ipoderosotaha avei ohundi hag̃ua. Ndaipóri mbarete yvy arigua ikatúva ojoko Tupã po. Ndaipóri mba’e ojeporukuaáva óga ñemopu’ãme omo’ã hag̃ua umíva ñehundigui Tupã ára omoĩmava og̃uahẽ vove ombou hag̃ua jehepyme’ẽ umi kuimba’ére hikuái nomomba’éigui I Léi ha ijeheguínte hag̃ua oipotágui yvate.” Testimonios, volúmen 9, 12, 13.