On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Árape 18 jasypoteĩ ary 2020-pe, og̃uahẽ pe ñembyasy peteĩha Tupã rembiapo reformador ára pahapeguápe g̃uarã. Kóva omoĩ peteĩ marca tape rehegua pe mbohapyha “Ay” rembiasápe, ha’éva pe ama paha rembiasápe, ha avei pe cien cuarenta y cuatro mil oñesealla hag̃ua rembiasápe. Upe rembiasakue ojehechauka vaʼekue opaite movimiento reformador rembiasápe pe tembiasakue marangatúpe, ha oñerrepresenta porãve vaʼekue Millerita movimiento rembiasápe, ha oñemombeʼu hag̃ua pe parábola diez vírgenes reheve, ha orrepresenta pe rembiasakue profético opa proféta ohechakuaáva’ekue.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
18 jasypokõi ary 2020-pe ojehechauka pe ñembotavy peteĩha oguataha pe atyguasu rehegua, ha upéicha rupi ohechauka pe ára oñeha'arõha og̃uahẽma pe parábola umi diez kuñataĩ virgen rehegua ha Habacuc-pe. Pe tembiasakue Millerita-pe, upe prueba peteĩteĩva omoĩva'ekue chupekuéra oikuaauka hag̃ua peteĩ marandu javy, upeaite ojehechakuaa va'ekue hag̃ua ojekuaa hag̃ua pe ára añeteguáva. Upérõ ojehechakuaa pe tiempo oñeha'arõha, pe parábola umi diez kuñataĩ virgen rehegua pegua, ha'eha añetegua ko'ág̃aguáva, ha upe tiempo oñeha'arõha ha'eha avei upe tiempo oñeha'arõha Habacuc mokõihápe. Pe parábola umi diez kuñataĩ virgen rehegua oñembopyahu haimete peteĩteĩ letra rupi, ha upe añetegua ohechauka porã umi oikeva'ekue añoite pe ñembotavyme ha'eha ikatúva ojehechakuaa hag̃ua virgen arandu térã virgen tavýramo.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Pe aty guasu Adventismo Laodiceagua oñeha’ãrõ vaʼekue mbohapyha Ayvu Mbyjao guasu ou rupi 11 jasyporundy 2001-pe, ha ary 18 jasypokõi 2020-pe pe marandu peteĩva ndoikói haguéva ohasa rire, Adventismo Laodiceagua opyta tapykuépe, otyryrývo mbaʼeve reheʼỹ jevy hag̃ua Roma gotyo, upéichaite avei umi Protestánte-kuéra oiko haguéicha pe tembiasakue Millerita-pe.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Ndaha’éi umi Millerita-kuéra añoite ohechakuaa pe ára oñembotapykueháva ha’eha pe parábola umi pa virgin kuñataĩ rehegua ñembyaty; ohecha avei hikuái Habacuc-pe pe tembiapoukapy oha’arõ hag̃ua pe visión rehe, jepémo oñembotapykue, ha’eha upe avei pe techaukaha profético. Upéi Habacuc omoneĩ porã pe visión oñepresenta va’ekue jejavy rupi ha omoheñóiva’ekue pe ñembyasy peteĩha ha’eha pe visión “ñe’ẽtava” ipahahápe.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Pe visión niko gueteri guará peteĩ ára oñemoĩmava’ekuépe; ha ipahápe oñe’ẽta, ha ndijapumo’ãi: jepe itarãramo, eha’arõ chupe; oútaramo añetehápe, ndaitaramo’ãi. Habacuc 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Pe marandu oguerúvaekue pe ñembyasy peteĩha ha’eva’ekue upe marandu peteĩteĩ, ha va’erãkuri ojekuaa oñemohu’ãha amo hag̃uarõitépe, ha katu peteĩ marandu gueteri oñemopyendáva umi argumento profético yma guarére ojeporúvaekue upe ñe’ẽmondo javy peteĩháme.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Pe istória Millerita-pe, umiha ñemoĩmbyre ñehẽme oñeha’ã peteĩha kuri pe tetãygua kuéra pe ñe’ẽme’ẽ yma guaréva guýpe; upéi katu oñeha’ã pe tetãygua kuéra pe ñe’ẽme’ẽ pyahu guýpe. Pe prueba oñepyrũ va’ekue umi protestánte kuérape g̃uarã, pe ánhel peteĩha Apocalipsis diez-gua ha pe ánhel peteĩha Apocalipsis catorce-gua (mokõivéva ningo peteĩchante pe ánhel), oguejy ramo guare ára 11 jasypoapy 1840-pe. Iprueba opákuri pe peteĩha jevy’ỹme ha pe ángel mokõiha Apocalipsis catorce-gua oguahẽvo.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Miller ypykuépe pe prueba umi Miller-pe g̃uarã oñepyrũ kuri pe mokõiha ánhel ou jave pe peteĩha ñembotavýpe ha opa pe Pyharepyte Sapukái og̃uahẽvo, pe Ermána White ohechauka hag̃ua heta ánhel ramo, ojoajúva pe mokõiha ánhel ndive. Pe Espíritu Santo pu’aka guýpe, umi Miller oikuaa ha omoneĩva’ekue pe Pyharepyte Sapukái marandu, upérõ oñemboja’o umi Miller-gui ndoikuaáiva’ekue pe marandu ho’áva opa rupi ijere rehe. Ára 22 jasypa 1844-pe, pe mbohapyha ánhel og̃uahẽ ha pe visión oha’arõ va’ekue upérõ oñe’ẽ.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Pe historia ojehuvakuévo ñemohu’ã rehegua umi cien cuarenta y cuatro mil rehe, umi yma guaréva pacto retãygua raẽ oñeha’ãmby, upéi umi pyahu pacto retãygua. Pe ñeha’ã oñepyrũ va’ekue Adventismo Laodiceagua-pe ára 11 jasyporundy 2001-pe, pe ñe’ẽ peteĩha ángel Apocalipsis dieciochopegua ha pe mbohapyha ángel Apocalipsis catorcepegua (ha’ekuéra niko peteĩ ángelnte), oguejy ramo guare. Iñeha’ã opa pe ñembyasy guasu 18 jasypokõi 2020-pe.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Mbohapy pehẽngue mbohapyha ángel rehegua ryepýpe, pe prueba umi cien cuarenta y cuatro mil rehegua oñepyrũkuri pe ñembyasy peteĩha oguahẽrõ guare, ha oñemohuʼãta pe Marandu Pyharepyte Sapyʼa guasu rehegua oguahẽvo. Espíritu Santo pokatu guýpe, umi koʼág̃a ohechakuaa ha omoneĩva pe Marandu Pyharepyte Sapyʼa guasu rehegua, upéi oñembojaʼo umi tavy ha aña ndiveʼỹ, umi ndohechakuaáiva pe marandu heta hendáicha oúva koʼág̃a hoʼáva opárupi ijerérekuéra.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Pe léi domingo oútavape hi’aguĩvape, pe mokõiha “ñe’ẽ” pe ánhel Apocalipsis dieciocho-gui oñe’ẽ, ha upéva avei hína pe visión “itaria” va’ekue oñe’ẽvo. Upéva avei orrepresenta pe mbohapyha ánhel marandu “okakuaa hag̃ua” pe hatã sapukáipe.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Pe Pyharegua Sapukái ojehechauka heta ánhel ramo, ojoajúva pe ánhel mboyvegua ndive. Pe Pyharegua Sapukái marandu oguereko heta elemento oipytyvõva pe marandu tuichakue, ha umi ánhel ha’e marandu ra’ãnga. Miller gua rembiasakuepe, pe pionéro ojekuaa ramo tenonderãrõ ogueru hag̃ua pe añetegua Pyharegua Sapukái marandu ha ombojoaju hag̃ua upéva ha’e va’ekue Samuel S. Snow. Upe rembiasakuepe oĩ porã kuatiare, Snow oikũmby hag̃ua pe Pyharegua Sapukái marandu oñemoheñói ha oñembotuicha hague peteĩ aravo pukukue aja.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Upéva pe tembiasakue oñeha’ã jey pe letraitépe, ha pe marandu pahaite Pyhare Mbytegua Sapy’a Hatã rehegua oñemoherakuãma hechapyrãháicha opa rire julio, 2023-pe. Ndaha’éi añoite Islam rehegua marandu, síno avei oguereko pe marandu oñesella hag̃ua umi cien cuarenta y cuatro mil. Oike ipype pe jehechauka mokõi hatĩ pe mymba yvygua rehegua, mokõivéva ohasa “mano ha jeikove jey” rupive, oñembojojávo pe mymba ra’ãngáre, ha upe tembiasakue peteĩchape omohu’ã pe marandu ñemimby profétikova he’íva “pe poapyha osẽ pe siete-gui”. Oike avei umi jehechauka ojoajúva pe “tembiasakue kañymby” de los Siete Truenos rehe, ha omohu’ã pe marandu ñemimby profétikova pe “ita” oñemboykéva oikoha “esquina akã”, pe “siete veces” Levítico veintiséis-pe ojehechaukávo ha’eha pe hilo ombojoajúva opa umi añetegua Miller rembiasakue rehegua, umi añetegua oñembojurujáva’ekue ára pahápe ary 1989-pe. Pe Salmista he’i kóicha:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Pe ita umi ojeporavovaʼekue umi omopuʼãvagui, upéva oiko pe ita tenondegua esquina pegua. Kóva hína Ñandejára rembiapo; ñanemanduʼápe haʼe peteĩ mbaʼe hechapyrãva. Kóva hína pe ára Ñandejára ojapovaʼekue; ñande javyʼáta ha ñañembovyʼáta pype. Salmos 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
Pe “ita”, ha’éva pe primer “joya” William Miller ojuhu vaʼekue (ha umi joya haʼe ita), haʼe pe “ára Ñandejára ojapo vaʼekue”. Ojehechauka vaʼekue artículo-kuérape pe sábado mandamiénto apopyre, ha iñeʼẽnguéra, ojojaiteha pe siete marangatúva ciclo apopyrépe, oñemoĩháicha Levítico capítulo veinte y cinco-pe. Pytuʼu pe séptimo día-pe ohechauka hag̃ua pe yvy pytuʼu pe séptimo áñope, ha umi mokõi mandamiénto oñehesaʼỹijo jave koicha, omeʼẽ hikuái peteĩ testimonio peteĩ ára orrepresentaha peteĩ áño profecía bíblica-pe.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Ha’e kuéra avei ohechauka pe entendimiento Miller omomarandúva Tupã pochy rehegua “siete tiempo” pe Levítico veinte y seis-pe, oñerrepresentaha “ára” ramo; Ñandejára ojapo haguére pe ciclo sagrado siete ary rehegua, añetéichaite ojapohaguéicha yvága ha yvy seis árape, ha opytu’u pe séptimo-pe.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Ombopávo Jesús pe parábola pe parral rehegua, porandu peteĩ porandu umi fariséope.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Upévare, pe uva ñotỹhára jára ou vove, mbaʼe piko ojapóta umi ñemitỹhára rehe? Haʼekuéra heʼi ichupe: Ojukátagui vaieterei umi kuimbaʼe aña, ha omeʼẽta pe ivíña ambue ñemitỹhárape, omeʼẽ hag̃uáicha ichupe hiʼa hiʼápe ára oĩ porã hag̃uápe. Jesús heʼi chupekuéra: Ndapeleei arakaʼevepa Ñandejára Ñeʼẽme: “Pe ita umi ogahapohára omboykéva, upevaite oiko akã ita eskinarõ; kóva Ñandejáragui ou, ha ñaneresaype hechapyrã”? Upévare haʼe peẽme: Ñandejára Rréino ojeipeʼáta pendehegui, ha oñemeʼẽta peteĩ tetã hiʼa oguerútavape. Ha oimeraẽva hoʼáva ko ita ári oñembyaietéta; ha oimeraẽva ári ko ita hoʼáramo, omonguʼítapa chupe kuimbaʼe kuʼi hag̃uáicha. Ha umi paʼi ruvicha ha fariseokuéra, ohendúvo iporandu hag̃uáicha heʼíva, oikuaa haʼe oñeʼẽha hesekuéra. Mateo 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Ñemitỹnguéra pe uva ñemitỹ rehegua ha’e pe ñemombe’upy ymaite guive iporavopyre vaekue rehe ojeheja hag̃uáicha ykére, ha pe mborayhu ruvicha rendy oñeme’ẽ hag̃uáicha peteĩ tetã pyahu iporavopyrévape. Pe “ita” ojeheja va’ekue, Jesús he’iháicha, ha’e pe “ita” oporosalvátava térã ohundítava, oñemoguahẽháicha hese. Pe “ita” tekotevẽ devuélta peteĩ añetegua bíblica Jesús oiporuhápe pe contextope, pévare oguereko pu’aka oguenohẽ hag̃ua yva hekojojáva; ha Cristo rekojoja oñemoheñói kuimba’e ha kuñanguérape añoite ohupyty jave hikuái Iñe’ẽ añetegua.
Sanctify them through thy truth: thy word is truth. John 17:17.
Emongarai chupekuéra nde añeteguápe; nde ñe'ẽ hína añetegua. Juan 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
Pe “ita” ha’e peteĩ doctrina oñemoneĩ térã oñemboykéva, ha Jesús ha’e pe Ñe’ẽ, ha Hechos-pe, Pedro omombe’u pe “ita” ha’eha Cristo.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Toikuaa ta peẽme pavẽ ha opa Israel retãgua-pe, Nazaret pegua Jesucristo rérape, peẽ pejuka vaʼekue, ha Tupã omoingove jey vaʼekue omanóva apytégui, hese ae ko kuimbaʼe oĩ koʼápe pende renondépe hesãi hag̃uáicha. Kóva hína pe ita peẽ, peẽ óga mopuʼãhára, pemboyke rei vaʼekue, ha upéva oiko pe ita akã corner pegua ramo. Ha ndaipóri salvación ambue avavépe; ndaipóri niko ambue téra yvága guýpe oñemeʼẽva yvypóra kuérape, upéva rupive ñañesalvávaʼerã hag̃ua. Hechos 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Ha upéi, 1 Pedro-pe, haʼe ogueraha hag̃ua “ita” ra’ãnga ambuéva yvypýpe, péro omantene upeva peteĩ contexto-pe, pe ohasáva peteĩ tavaygua kuéra ypykue ñe’ẽme’ẽgui ha pe poravo peteĩ tavaygua pyahu jeiporavopyréva, heʼiháicha: “ymave ndahaʼéi vaʼekue peteĩ pueblo, ha koʼág̃a katu hína Tupã retãygua: ndapehupytýi vaʼekue poriahuvereko, ha koʼág̃a katu pehupytyma poriahuvereko.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Peñembojáva hese, ita oikovéva ramo, yvypóra kuéra omboyke vaʼekue, ha upéicharõ jepe Tupã oiporavo vaʼekue ha hepyetereíva, peẽ avei, ita oikovévaicha, pejepuʼaka peteĩ óga hag̃ua espíritupegua, peteĩ saserdósi marangatu hag̃ua, hag̃ua peikuaveʼẽ hag̃ua sacrificio espiritual, Tupãme ombovyʼáva Jesucristo rupive. Upévare avei Ñandejára Ñeʼẽme ojehai: “Péina ápe, amoĩ Sion-pe peteĩ ita akãnguéra rehegua, poravopyre, hepyetereíva; ha pe ojeroviáva hese ndahetái hag̃ua oñemotĩ.” Upévare peẽ pejeroviáva guarã haʼe hepyeterei; ha umi naiñeʼẽrendúiva guarã katu, “pe ita umi omopuʼãva omboyke vaʼekue, upévaite oiko akã ita ramo”, ha “peteĩ ita oñepysangahápe, ha peteĩ ita guasu ombojejopy hag̃ua”; haʼekuéra oñepysanga ñeʼẽre, naiñeʼẽrendúigui; upévarã avei oñemoĩ vaʼekue hikuái. 1 Pedro 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Pedro he’i umi tetã yma ojeporavóvare: “umi naiñe’ẽrendúivape g̃uarã, pe ita umi óga mopu’ãhára omboykéva, upeva’e oiko pe esquinéro akã, Ha peteĩ ita ñepysanga, ha peteĩ ita guasu omoñepyrũva ñeporandu, umi oñepysangávape pe ñe’ẽ rehe, naiñe’ẽrendúi rupi: upévape g̃uarã avei oñemoĩkuri chupekuéra.”
Jesus is represented by every sacred illustration of the foundation.
Jesús ojehechauka opaite ta’ãnga marangatu rupive pe fundamento rehegua.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ambue yvypóra ndaikatúi omoĩ ambue pyenda pe oñemoĩmava rangue, ha’éva Jesucristo. 1 Corintios 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Pe cimiento umi Millerita omopuʼãva hína pe Ita Aréma guive (pe Ita).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñemomandu’a ouma: Mba’eve ndojehejaiva’erã oike hag̃ua omongu’e hag̃ua pe jerovia pyenda, hi’ári ñamopu’ã hague ñande rembiapo guive pe marandu ouhaguéicha ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upéguive añembo’y meme ko yvy ári, añetehápe pe tesape Ñandejára ome’ẽ va’ekue ñandéve rehe. Ndoromoĩséi ore py kuéra okañy hag̃ua pe plataforma ári omoĩhague hikuái, ára ha ára rojeporekávo Ñandejára rehe ñembo’e kyre’ỹme, roheka hag̃ua tesape. ¿Peimo’ã piko ikatútaha aheja pe tesape Ñandejára ome’ẽ va’ekue chéve? Upéva oikova’erã Ita Yma Guaréicha. Upéva che mboguata hína guive oñeme’ẽ hague.” Review and Herald, 14 de abril de 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Pe peteĩha yvytáita jeguaka Miller ojuhu vaʼekue ha oiko vaʼekue pe pyenda Millerita rehegua, haʼéva pe Ita Ymaguaréicha, haʼe vaʼekue pe “siete tiempos” Levítico mokõipa poteĩ-megua, ha pe “siete tiempos” haʼe vaʼekue pe añetegua peteĩha oñemoĩ hag̃uáicha ykére umi pionéro Millerita rupive, umi mbovymi omopuʼã ramoite vaʼekue pe pyenda Millerita. Umi omopuʼãva voi vaʼekue umi ombotovéva pe ita pyendagua. Pe “ita”, ohechauka hag̃ua Cristo-pe, haʼe avei pe ára Ñandejára ojapo vaʼekue, haʼe niko ojapo pe ára poapyhaʼỹva hag̃ua ára pytuʼu, ha pe ary sieteháva hag̃ua ary yvy opytuʼútaha. Áño 1863-pe, pe ita pyendagua oñembotove, ha katu ojejapóta chugui pe “akã esquina rehegua” ha pe “ita ñepysanga hag̃ua” umi naiñeʼẽrendúivape g̃uarã.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Pe islam rehegua, pe mbohapyha ñembyasýpe, ha’e pe tema pe movimiento de reforma rehegua umi cien cuarenta y cuatro mil-pe g̃uarã, ha pe proceso de prueba oñepyrũ vaekue pe ánhel Apocalipsis dieciochopegua oguejy ramo, umi tuicha edificio táva Nueva York-gua oñemboty ramo yvýre 11 de septiembre de 2001-pe. Adventismo okirirĩkuri pe identificación profética rehegua 11 de septiembre de 2001 ha’e hague pe ñeguahẽ “ára yvytu kuarahyresẽgua.” 18 de julio de 2020-pe, ojeheja tapykuepekuéra oñondive pe mokõi testigo Apocalipsis capítulo oncepegua ojeporuka ramo yvyrápe umi tape guasúpe upe táva guasúpe. Pe prueba Adventismo rehegua opa-ma vaekue, ha pe prueba umi omombe’úva’ekue oikuaa hague pe marandu islam rehegua oñepyrũma kuri.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Oĩ rire o gi’i omano pe tapére opa hag̃ua jasypokõi paha, ary 2023-pe, umi kangue piru omano va’ekue upéi oñemombáy Ezequiel marandu peteĩha rupive. Ezequiel marandu mokõiha ha’e pe marandu umi irundy yvytu Islam-pegua pe Mba’asy Guasu mbohapyha rehegua, ohechaukáva peñembotyguive ohóvo pe Pyhare Mbyte Sapukái marandu rehegua, ha’éva pe visión oha’arõ va’ekue, ha pe tema opaite pe período pe movimiento rehegua. Upérõ oñembotygui heta añetegua, pórke pe Pyhare Mbyte Sapukái marandu ohechauka peteĩ marandu heta tendápe ojepysóva. Pe añetegua peteĩha ombohovái va’ekue umi kangue piru omano va’ekuépe ha’e pe añetegua peteĩha omboyke va’ekue Adventismo Laodicea-pegua, ha upéva ohechauka pe añetegua omarkáva Laodicea jeroviaha Philadelphia gotyo.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Pe añetegua ha’e pe marandu sellamiento rehegua, ha upévare tekotevẽ oñemopyenda mokõivéva arandu rehe ha avei espíritu rehe. Ndoikói añónte jahechakuaa hag̃ua pe ára mokõi testígo omano hague tape mbytépeha peteĩ símbolo pe ñemosarambi “siete tiempos” rehegua; ojerure avei peteĩ aceptación experiencial pe añetegua rehe.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Miller rembipotykue, ohechaukáva umi añetegua ojepe’áva ára paha jave 1798-pe, oiko peteĩ prueba ramo umi kuñataĩ araka’evegua pahápe guarã. Pe experiencia oñemopyendáva añeteguápe “espiritualmente” ojehechauka Miller rembipoty peteĩha rupive, ha pe “intelectualmente” oñemopyendáva añeteguápe ojehechauka Islam marandu, mbohapyha ñembyasy guasúpe. Pe jehenói ñembyasy ha ñe’ẽmombe’u hag̃uáicha, ojehechaukáva umi “siete tiempos” rupive, omombe’u peteĩ tembiapo ojejapóva Cristo ndive joajúpe Pe Tupaópe Marangatúvévape, ha ojehechauka pe visión “mareh” rupive.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Pe entendimiento “intelectual” Islam rehegua, pe Mbohapyha Aiko Vái guive, ojehechauka pe visión “chazon” rupive, ha mokõivéva oñeikotevẽ umi ojesellátavape g̃uarã. Áño 1863-pe, pe Adventismo Laodiceagua oiporavo omopu’ãjey Jericópe, ha oheja hembiapo Jerusalén ñembopyahurã. Jericó ha’e peteĩ símbolo tetã reko porãgui, ha upéicha avei ojehechauka pe pytũndy Laodiceagua rupive.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Peteĩ umi mbaretevéva távaguasu ñane retãme—Jericó, táva guasu ha imbaʼereta—oĩkuri henondépekuéra, péro michĩmi mombyry Gilgal-pe oñembohupa hague guive. Peteĩ ñu porã ha hyepýva rembeʼýpe, heta ha opaichagua yvóra haku porãva remiandu reheve, ipalácio ha itemplo kuéra, tekove heko porãʼỹ ha aña rekove renda, ko táva oñembotuicháva, umi itapia guasu mbaretéva rapykuéri, omoĩkuri ñemboyke Israel Jára rehe. Jericó niko peteĩva umi tenda principal taʼãnga ñemombaʼeha, ha iñemboyke hag̃uéicha Ashtarot-pe, jasyjára kuñáme. Koʼápe oñembyatýkuri opa mbaʼe ivaivéva ha oñemomirĩvéva Canaán ñemoarandu ryepýpe. Israel retãyguakuéra, ikorasõ ha iñakãme gueteri pyahu hag̃ua umi ivaíva ha kyhyje apoháva hembiapo angaipágui Bet-peor-pe, ikatúnte omaña ko táva tetã ambuegua rehe ñemyrõ ha kyhyje guasúpe añoite.” Patriarcas y Profetas, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
Pe “ita” umi omopuʼãvaʼekue omboykévaʼekue ary 1863-pe, ojapo jeyrõ guare Jericó, haʼe vaʼekue umi “siete tiempo”, umi ára pahápe oikótava pe añetegua (mbojegua), ha upéva oikóva “esquina akã”, pórke haʼe pe añetegua ombojoajúva Adventismo ñepyrũ pe movimiento Millerita-pe, Adventismo paha ndive pe movimiento umi cien cuarenta y cuatro mil-pe. Pe mbojegua, haʼéva umi “siete tiempo”, avei haʼe “pe ára Jehová ojapovaʼekue”, ha haʼe Cristo voi, pórke Haʼe hína pe Ñeʼẽ, ha Haʼe hína “Añetegua”. Islam rehegua mbaʼe hína pe tema oguerúva mokõive tetã yma ojeporavovaʼekue ha pyahu ojeporavovaʼekue ñemopotĩ, ha pe ñemopotĩ mokõi hendáicha oñepyrũkuri 11 de septiembre de 2001-pe, upéva vaʼekue “pe ára yvytu kuarahyresẽ gotyogua”. Upe árape umi ñangarekohára opurahéivaʼerãkuri pe purahéi peteĩchaitéva Cristo opurahéi vaʼekue, omombeʼu ramo guare pe viñedo ñeʼẽnga. Umi cien cuarenta y cuatro mil opurahéi Moisés purahéi (umi “siete tiempo”), ha pe Cordero purahéi.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Ha ahecha peteĩ yguasu vídrio guáicha ojeporavo'íva tata ndive; ha umi ohupytýva ñevincha mymbaguasu ári, ha ta'ãnga ári, ha imárka ári, ha héra papapy ári, oĩ ñembo'ývo pe yguasu vídrio ári, oguerekóvo Tupã mbaraka kuéra. Ha'e kuéra opurahéi Moisés, Tupã rembiguái purahéi, ha Ovecha Ra'y purahéi, he'ívo: Tuichaiterei ha hechapyrã nde rembiapokue, Ñandejára Tupã Ipu'akapa; hekojoja ha añete nde rape kuéra, nde, marangatu kuéra Rréi. Apocalipsis 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
Pe “Cordero” ha’e Cristo oñembojukáva, ha Ha’e oñembojuka mokõi mil po cien ha mokõi pa ary pukukue mbytepe, upéicha ombojoaju hag̃ua Hembiove ha Huguy jejuka (upépe omopyenda hag̃ua pe pacto), Moisés remiandu “iñorairõ ipacto rehegua” ndive, Levítico mokõipa poteĩme. Moisés ha pe Cordero purahéi ha’e pe chazon purahéi tembiasakue maranduhára rehegua ha pe mareh purahéi Ijechaukaha rehegua. Ha’e peteĩ purahéi ohechaukáva arandu ha espíritu rupive ñentendekuaa, oñetehápe ojehechaukaháicha umi mokõi visión Daniel capítulo ochope. Ha’e pe purahéi peteĩ tavaygua pactopegua ojehusgáva ha ohasávagui ykére, aja ojeporavojey jave ambue tavaygua poravopyre pyahu. Pe proceso poravo rehegua, ha upévare pe purahéi, oñepyrũ 11 jasyporundy ary 2001-pe.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Umi oútava hag̃ua umi ou vaekue Jacob-gui toñembohapypa porã hag̃ua: Israel okakuaáta, ipoty ha hógata, ha omyenyhẽta yvy ape ári hiʼa reheve. ¿Piko haʼe oinupã chupe, oinupã haguéicha umi oinupã vaʼekuépe chupe? térã, ¿ojejuka piko chupe, umi ojukapyréicha umi ojuka vaʼekue haʼe? Pe medida-pe, osẽvo, nde reñemoñeʼẽta hendive: haʼe ojoko iviento hatãva pe ára oipejúvo yvytu kuarahyresẽgua. Upévare, kóva rupive oñemopotĩta Jacob rembiapovai; ha kóva haʼe opaite hiʼa hag̃ua oñembogue hag̃ua ipekádo; haʼe ojapóramo altar ita kuérape itakalkoicha oñembyaipaite hag̃uáicha, umi yvyra marangatu ha taʼãnga kuéra noñemboʼýmoʼãi. Upéicharõ jepe, pe táva oñembotykáva opytáta nandi, pe tekoharã ojehejáta ha ojehejáta ñu hag̃uáicha: upépe vaka raʼy okarúta, ha upépe oñeno hag̃ua, ha hoʼúta hakãnguéra. Iñakãrapuʼãnguéra ipirúramo, oñekytĩta: kuñanguéra ou ha omyendy chupekuéra tata; pórke haʼe peteĩ tetã aranduʼỹva: upévare upe ojapo vaʼekue chupekuéra ndoporombyasymoʼãi hesekuéra, ha upe omoheñói vaʼekue chupekuéra ndohechaukamoʼãi chupekuéra ipyʼaporã. Ha oikóta upe árape, Ñandejára ombyatýta pe ysyrýgui pe Egipto ysyry peve, ha peẽ penembyatýta peteĩteĩ, peẽ Israel raʼy kuéra. Ha oikóta upe árape, pe turu guasu oñembopúta, ha umi oĩva hag̃uáicha omanóma Asiria retãme, ha umi oñemosẽva Egipto retãme, ou ha omombaʼeguasúta Ñandejárape pe yvyty marangatu Jerusalénpe. Isaías 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Koʼã versíkulo, oñentende porãramo, ohechauka 11 jasyporundy ary 2001 guive pe léi domingo oguahẽmbotaitévape peve. Pe versíkulo seis ohechauka tembiasakue tuichakue, ohechakuaávo pe ñepyrũrã kaʼavo rapo oñembohapéva, upéi ipoty ha haky, ha ipahápe omyenyhẽva yvy hiʼáva reheve. Pe hiʼa omyenyhẽva yvy péicha ojapo pe “ára” aja, upéva haʼe pe apañuãi léi domingo rehegua. Upe jave Cristo ombyaty aja hiʼa ijyvyra renda peguarã, avei ogueru Babilonia ári juicio. Pe juicio oikóva pe tiempo yvy oñemyenyhẽha hiʼa reheve ojehechauka pe versíkulo siete-pe, umi mokõi porandu ojeporandúvo: “¿Oinupã piko chupe, oinupã haguéicha umi oinupã vaʼekuépe chupe? térãpa oñejuka chupe umi oñejuka vaʼekue reheháicha umi haʼe ojuka vaʼekuéra?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Upéi, pe versíkulo ocho-pe, pe ama paha ñehykýi rehegua ojehechauka ñe’ẽjoaju “medída-pe” reheve. Pe ojapóva umi ka’avo osẽ hag̃ua hína ama, ha araka’épa ojehechauka pe ñepyrũ pe ama paha rehegua, ojehechauka oñepyrũha “medída-pe, osẽvo”. Oñepyrũvo pe ama paha, oñeñohẽ “medída-pe”, ndaha’éigui oñeñohẽva medída’ỹre pe ñemono’õ peteĩ jehe’a ramo añetegua ha japu rehegua.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Opaite angapy añetete oñekonvertíva oguerekóta peteĩ deseo mbarete eterei ogueraha hag̃ua ambuépe jejavy pytũmbygui Jesucristo tekojoja hechapyrãva tesape porãite peve. Tupã Espíritu ñehẽ guasu, omyesakãva ko yvy tuichakue ha’e imba’eguasu reheve, ndoumo’ãi peve jaguereko peteĩ tavaygua hesakãmava, oikuaáva ijeheguiete mba’épa he’ise ñamba’apo hag̃ua ñondive Tupã ndive. Ñaguerekóramo ñeme’ẽmbaite, py’aite guive, Cristo rembiapópe g̃uarã, upéicharõ Tupã ohechakuaáta upe añetegua iEspíritu ñehẽ reheve jehepyme’ẽ’ỹre; ha kóva ndoikomo’ãi peve pe tuichavéva tupaogua atýgui ndaha’éi ñamba’apohára Tupã ndive. Tupã ndaikatúi oñohẽ iEspíritu tekotevẽ’ỹ ha jepota rei ojehecha hag̃uáicha; ha oñemomba’e peteĩ espíritu, ñe’ẽme oñemoĩramo, omombe’útava Caín mbohovái,—‘Che piko che ryvy ñangarekoha?’ Pe añetegua ko ára pegua, umi techaukaha hetave hag̃uáva opa hendáicha, ohechaukáva opa mba’e paha hi’ag̃uimaha, ndaikatúiramo omombáy umi ogueroviaha iñe’ẽrendu añetegua oikuaáva rekove okéva, upéicharõ pytũmby, pe tesape ohesapéva rehe ojoguasúvo, og̃uahẽta ko’ã angapýpe. Ndaipóri ni peteĩ ta’ãnga jepe peteĩ ñemomarandu hag̃uáicha ikangy hag̃ua hikuái ikatu hag̃uáicha ogueru Tupã renondépe upe ára guasúpe pahaite jehechakuaa hag̃ua. Ndaiporimo’ãi mba’eve oñeme’ẽ hag̃uáicha mba’érepa ndajaikovéi, ndajaguatái ha ndamba’apói Tupã ñe’ẽ añetegua marangatu tesapépe, ha upéicha, hekove rape rupive, omombe’u hag̃ua peteĩ mundo angaipa omopytũmbyvape, iporiahuvereko ha ikyre’ỹ rupive, evangelio pu’aka ha añetegua ndaikatuiha oñembotove.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Sy White ohechauka upe pasáheha pe ángel oĩha oguejy jave Apocalipsis-pe, he’ígui: “tuicha ñehẽ Espíritu de Dios rehegua, omyesakãva opa yvy iñemimbipa reheve.” Ambue pasáhepe, heta jey roñemombe’u va’ekue ko’ã artíkulope, ha’e ohechauka kuri peteĩ jave “umi óga guasu Nueva York-pegua” “ho’áramo yvýpe,” “Apocalipsis kapítulo dieciocho, versículos peteĩ guive mbohapy peve oñekumplíta.”
We will continue these thoughts in the next article.
Ko’ẽrõgua artículo-pe ñambotuichavéta ko’ã pensamiento.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Ko'ág̃a apurahéi che rayhupyrévape g̃uarã peteĩ purahéi che rayhupyréva peguigua, ivíñedo rehegua. Che rayhupyréva oguereko peteĩ víñedo yvyty iporãitérévape: ha omongorapy ichupe, ha omosẽ ita kuéra ijapytégui, ha oñotỹ ipype parral poravopyre; omopu'ã avei peteĩ tórre mbyte rupi, ha ojapo avei ipype peteĩ uva kyha. Ha oha'arõ okakuaa hag̃ua uva porã, ha ogueru uva ka'aguy. Ha ko'ág̃a, peẽ Jerusalén pegua ha Judá kuimba'e kuéra, pembojovake, ajerure peẽme, che ha che víñedo apytépe. Mba'eve piko ikatu kuri ojejapove che víñedóre, nda'ajapói va'ekue hese? Mba'ére piko, aha'arõ ramo ogueru hag̃ua uva porã, ogueru uva ka'aguy? Ha ko'ág̃a piko, tamombe'u peẽme mba'épa ajapóta che víñedóre: aipe'áta ijerére oguerekóva, ha oñehundíta; aitýta ijere hag̃ua, ha oñembohasáta hi'ári. Ha amoĩta ichupe ñehundi hag̃uáicha: ndoñekytĩmo'ãvéi, ni noñembyapymo'ãvéi; ha okakuaáta hese ñuatĩ ha juu. Amandu'áta avei arai kuérape ani hag̃ua omongy ipype ama. Pe Ñandejára ehérsito kuéra Jára víñedo niko Israel róga hína, ha Judá kuimba'e kuéra hína heñóikue oguerohoryvéva; ha'e oha'arõ tekojoja, ha péina ápe jejopy vai; teko potĩ, ha péina ápe sapukái. Isaías 5:1–7.