God never changes, and therefore Adventism is judged in its fourth generation.
Tupã araka’eve ndoikói ambueicha, ha upévare pe Adventísmo oñehusga iñirundyha generación-pe.
“‘And he called to the man clothed with linen, which had the 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. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Ha’e ojapukái pe kuimba’épe ao líno-gui oñemonde va’ekuépe, oguerekóva ikostádope pe tinta ryru ojehai hag̃ua; ha Ñandejára he’i chupe: Ehasa táva mbyte rupi, Jerusalén mbyte rupi, ha emoĩ peteĩ techaukaha umi kuimba’e renondépe opyta hag̃uápe umi osuspiráva ha osapukáiva opa umi ñemongy’a hag̃uare ojapóva upépe. Ha ambuekuérape he’i che ahenduháicha: Pesegíke chupe pe táva rupi, ha pejuka; ani pende resa poriahuvereko, ni pende py’a pehupyty hag̃ua poriahuvereko: pejukaite itujáva ha mitãrusu, kuñataĩ, mitã michĩ ha kuña; hákatu ani peñemoaguĩ avavére orekóvare pe techaukaha; ha peñepyrũ che tupaópe. Upérõ oñepyrũ hikuái umi karai tuja oĩva pe óga renondépe guive.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Jesús oĩma hag̃uáicha oheja hag̃ua pe tróno poriahuvereko rehegua pe santuario yvagapeguápe, oñemonde hag̃ua ao ñemyrõ reheguáre ha oñohẽ hag̃ua Ipochy juicio-kuérape umi ndohendúiva’ekue pe tesape Tupã ome’ẽ va’ekue chupekuéra. ‘Pe ñembojovake mba’e vai reheguáva ndojejapóigui pya’e, upévare yvypóra ra’ykuéra korasõ oñemoĩmbaitéma ipypekuéra ojapo hag̃ua ivaíva.’ Teko hag̃ua oñembopy’aguapy haguére pe paciencia ha pe are hag̃uáicha ñepyrũmby Ñandejára oiporúva’ekue hendivekuéra, umi ndokyhyjéiva Tupãgui ha ndohayhúiva pe añetegua omombarete ikorasõkuéra hape ivaívape. Hákatu oĩ avei límite pe Tupã ñepyrũmbyme g̃uarã, ha heta ohasáma ko’ã frontera. Ohasáma hikuái pe grásia rembe’y, ha upévare tekotevẽ Tupã oike ha omoañete hag̃ua Ijerovia tee.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Amorréo kuéragui Ñandejára he’i vaekue: ‘Irundyha ñemoñarépe ou jeýta ko’ápe; ndaipórigui gueteri henyhẽva amorréo kuéra rembiapo vaikue.’ Jepémo ko tetã ojekuaa porã vaekue ita’anga ñemomba’eguasu ha ikorrupteláre, ne’ĩra gueteri omyenyhẽ hembiapo vaikue ryru, ha Ñandejára nome’ẽmo’ãi vaekue tembiapoukapy oñehundipa hag̃uáicha. Pe tavayguakuéra ohecha vaerãkuri pe pokatu divina ojehechauka hag̃uáicha hesakã porã hag̃uáicha, opyta hag̃uáicha ndaikatúi hag̃uáicha oñemombe’u hag̃ua mba’eve ijehegui. Pe Apohare poriahuverekóva oĩkuri dispuesto ogueropu’aka hag̃ua hembiapo vaikue irundyha ñemoñare peve. Upérõ, ndojehecháiramo mba’eve iporãvéva gotyo, hi’arikuéra ho’a vaerãkuri huísio kuéra.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Peteĩ precisión ndojejavy’ỹvape pe Infiníto osegi gueteri oguereko hag̃ua peteĩ kuénta opa tetã ndive. Iporiahuvereko aja oñekuave’ẽ henói hag̃ua ñembyasýpe, ko kuénta opytáta abierto; ha umi papapy oguahẽ vove peteĩ monto pe Tupã omohenda va’ekuépe, oñepyrũ Hembiapo ipochy rehegua. Pe kuénta oñemboty. Opa pe paciencia divina. Ndaipóri véima ñe’ẽ ñepyrũ poriahuvereko rehehápe hag̃ua hesekuéra.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Pe proféta, ohechávo umi ára ohasáva rupi, ohecha vaʼekue ko ára ojehechauka ramo ijechavýpe. Umi tetãnguéra ko arigua ohupyty vaʼekue poriahuvereko arakaʼeve ndojehechái vaʼekue. Umi jehovasa porãvéva yvágagui oñemeʼẽ vaʼekue chupekuéra; ha katu tuichave hag̃ua ñembotuicha, mbaʼerecharã, taʼãngamombaʼe, Tupãre ñemombaʼeguasuʼỹ, ha tekovia vaiete ndive aguyjeʼỹ, ojehai hesekuéra. Pyaʼe hikuái ombotypa hag̃uáicha ikuénta Tupã ndive.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Péro katu chemboryrýi vaʼerãva hína pe añetegua umi oguerekovaʼekue tesape ha privilegio tuichavéva oñemongyʼa hague pe tekoaña oikóva rupi. Oñemboguata umi hekojojáʼỹvare oĩva ijerére, heta, jepe umi ojeʼéva ogueroviaha pe añetegua apytégui, hoʼysãma ha ogueraha chupekuéra pe mbarete guasu ivaívape. Pe ñembohory opa rupi ojepoi hag̃ua pe tekokatu añetéva ha pe marangatúre ogueraha umi ndojoajúiva porã Tupã ndive okañy hag̃ua chuguikuéra iñemombaʼeguasu Hembiapoukapy rehe. Omoirũramo hikuái pe tesape ha oñandukóramo pe añetegua ipyʼa guive, ko Léi marangatu ojeguerekóta chuguikuéra hag̃ua mbaʼe hepyetéva gueteri, koʼýte oñemomichĩ ha oñemboykévoicha. Ojekuaavévo pe ndaijaróiramo Tupã Léi rehe, pe línea ombojoavýva umi oñangarekóva hese ha yvóra apytépe ojehechaukavévo. Mborayhu umi ñeʼẽmondo yvagaguáre okakuaa peteĩ aty rupi, ambue atýpe okakuaaháicha avei ñemomichĩ hese kuéra.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Pe apañuãi og̃uahẽma pya’e. Umi papapy pya’e okakuaáva ohechauka Tupã jehechajevy aravo hi’aguĩmaha. Jepe ndaipotasei ombou hag̃ua castígo, upéicharõ jepe ombouta, ha pya’eterei. Umi oguatáva tesape hag̃uápe ohecháta umi techaukaha pe ñehundi og̃uahẽmbotávagui; ha katu ndopytáiva’erã okirirĩ hag̃uáicha, ndojepy’apýi hag̃uáicha, oha’arõnte pe ñehundi, oñembopy’aguapyvo pe jeroviápe Tupã omo’ãtaha Ipuévlope ára jehechajevýpe. Naha’éi upéichaite. Oikuaava’erã hikuái peteĩ tembiaporãha chupekuéra g̃uarã omba’apo kyre’ỹme oipysyrõ hag̃ua ambuépe, oma’ẽvo jerovia mbaretépe Tupã rehe pytyvõ rehehápe. ‘Pe ñembo’e kyre’ỹ ha akóinte jajapóva peteĩ hekojojáva rehegua tuichaiterei ipokatu.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Pe fermento marangatu rehegua ndojepe’ái tuichaiterei ipokatu. Upe ára, pe peligro ha pe ñembyasy guasuvéva tupaope guarã og̃uahẽ vove, pe aty michĩva oĩva tesapẽme ojahe’óta ha osapukáita umi mba’e jeguaru ojejapóva yvýpe rehe. Péro iñimportantevéva, ijembo’e kuéra ojupíta tupao rehehápe, pórke imembrokue kuéra oiko ko yvy arigua rekoháicha.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Ko’ã mbovymi jerovia hag̃ua ikatu hag̃uáicha oñembo’e mbarete va’ekue ndaha’éi rei. Tupã Ñandejára osẽ vove omyengovia hag̃uáicha, upéicha avei oúta oporomo’ã hag̃ua opa umi oguerekóva ñemomba’eguasu pe jerovia rehe ipotĩ hag̃uáicha ha oñongatúva ijehekuéra ky’águi ko yvóra rehegua. Ko tiempoitépe Tupã opromete oipytyvõ ha omyengovia hag̃ua umi imba’éva poravopyre, osapukáiva hese ára ha pyhare, jepe ha’e ipuku hag̃ua chupekuéra.”
“The command is: ‘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.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Pe mandato he’i: ‘Ehasa pe táva mbytépe, Jerusalén mbytépe, ha emoĩ peteĩ techaukaha umi kuimba’e syva rehe, umi osusáva ha osapukáiva opa umi mba’e ñembojeguaru ojejapóva ipype rehe.’ Ko’ã osusáva ha osapukáiva oikuaauka va’ekue pe ñe’ẽ ome’ẽva tekove; ha’ekuéra oja’o, ome’ẽ counsel ha oñembojerure. Oĩ va’ekue umi omongarai’ỹva Tupãme, oñembyasy ha omomirĩ ikorasõ Tupã renondépe. Péro Ñandejára gloria ojei va’ekue Israel-gui; jepe heta tapicha osegi gueteri pe religión rehegua aty ha jepokuaa, ndikatúi ojejuhu ipoder térã ipresénsia.” Testimonies, volúmen 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Ñehesa’ỹijopy Tupã huísiogui, Hermana White ohechauka hag̃ua upe pasápe, ha’e pe huísio oúva Jerusalén táva ári, ha’eva’ekue ára pahápe pe Iglesia Adventista del Séptimo Día. Pe huísio oñemohu’ã pe léi dominicalpe, upépe ningo oñemoĩ pe sello de Dios ha pe marca de la bestia. Ezequiel kapítulo ocho ohechauka irundy mba’e vai ojupive ohóvo. Pe versíkulo peteĩha omomba’e guasu pe visión ojeikuaa hag̃ua pe prueba opaha mboyve, ohechaukávo ára poha, jasy poteĩha, ha ary poteĩha.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Ezequiel natekotevẽi vaʼekue omoinge hag̃ua upe punto de referencia histórico. Ikatu kuri ohaíntema: “Ha ojehu, che aguapy aja che róga-pe, ha Judá myakãhára oguapy che renondépe, upérõ Ñandejára Tupã po oguejy upépe che ári.” Pe mbaʼe oĩva hese omoĩ haguére pe referencia ára rehegua “666” mboyve, haʼe peteĩ referencia profética umi profecía rehegua temimboʼekuérape g̃uarã. Pe referencia umi oguerekóva ipuʼaka pe mymba réra papapy rehe, oikuaáva “666”, haʼe peteĩ elemento Jesucristo Revelación-pe guare, ojepeʼa hag̃uáicha sello chugui michĩmi mboyve pe tiempo de gracia oñembotýta. Haʼekuéra oikuaa kóva haʼégui Tupã retãygua, ha Pedro heʼiháicha, “ymave ndahaʼéi vaʼekue Tupã retãygua.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
1 Pedro mokõiha kapítulope umi koʼág̃a haʼéva Tupã tavaygua, “ohecha mbaʼeichaitépa iporã Ñandejára”. Haʼekuéra hína umi profétikamente “hoʼúva” Tupã ñeʼẽ, umi omboykéva hoʼu hag̃ua Tupã ñeʼẽgui ndahaʼéi hag̃ua. Mayma proféta oñeʼẽ ára paháre, ha Juan kapítulo seis-pe, Jesús omeʼẽ pe marandu hemimboʼekuéra oʼu vaʼerãha Hete ha hoyʼu vaʼerãha Huguy. Pe kapítulope umi hemimboʼekuéra omboykéva hoʼu hag̃ua Hete ha hoyʼu hag̃ua Huguy, upéva ojapo hikuái versíkulo sesenta y seis-pe.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Upérõ guive heta hemimbo'e ojevy, ha ndoguatavei hendive. Juan 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Arandúva, ára pahápe ho’úva Cristo ro’o ha ho’úva Huguýpe, oikuaa Cristo, Palmoni ramo, ha’eha Pe Papapy Mba’eporãite, ha ohechakuaa Iséllo ojehechauka vove. Pe papapy “665”, Ezequiel 8 ñepyrũrã ñe’ẽme, oĩ upépe, ohechaséva guive hag̃ua, ohechauka hag̃ua michĩvéva mokõi ñe’ẽ profétika iñimportánteva. Peteĩha ha’e pe marandu oñentende va’erãha omoingeháicha peteĩ ára pukukue pe léi domingo mboyve. Mokõiha ha’e pe papapy “666” oĩha peteĩva añoite mokõi ñe’ẽgui Apocalipsis kuatiápe, ha upéva oñemyesakã ojehechaukávo umi “arandúva” ontendeha ára pahápe.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Ko’a hína arandu. Toipapa mymba ñarõ papapy pe orekóva entendimiento; ha’e hag̃ua peteĩ kuimba’e papapy; ha ipapapy hína Seiscientos sesenta y seis. Apocalipsis 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
Umi “arandúva” oikuaáva pe kuaapy hetaveha umi ára pahápe, Jesucristo Revelación ojeipe’áramo, oikuaáta “666” ha’eha peteĩ símbolo profético iñimportánteva, oguerekótagui ipu’akapy pe número rehe. Upévare Ezequiel ombohovái peteĩ pu’aka guasu ñemoĩre capítulo ocho-pe, ojehechaukáva irundy mba’e vaiete ojupi hag̃ua. Pe paháva ohechauka umi vyro ha’eha umi oñesũva kuarahy renondépe, ha péicha omarkáva Jerusalén (Adventismo) jehusga, umi ára pahápe. Pe jehusga oiko pe generación irundyhápe. Umi irundy mba’e vaiete ha’e umi símbolo umi irundy generación Adventismo Laodiceagua rehegua.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Pe ñemoñare peteĩha oñepyrũ kuri ary 1863-pe, pe ñepu’ã rehe Moisés ñe’ẽme’ẽ “siete veces” rehe. Mokõi pa ary rire, pe ñepu’ã 1888-pegua ojehechauka. Mbohapypa peteĩ ary rire, pe ñepu’ã 1919-pegua oiko, ojehechaukáva W. W. Prescott kuatiañe’ẽ, “The Doctrine of Christ”, rupive. Mbohapypa poapy ary upe rire, ary 1957-pe, pe ñepu’ã ojehechaukáva pe kuatiañe’ẽ “Questions on Doctrine” rupive oiko. Ko’ág̃a ñañepyrũta jahechauka hag̃ua mba’érepa ko’ã irundy techaukaha ojoja Ezequiel 8-pe oĩva irundy mba’e jeguaru hag̃ua ndive.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
Áño 1863-pe, pe adventísmo laodicense omoinge peteĩ kuatiahaipyre pyahu omyengovia hag̃ua mokõi kuatiahaipyre oiko vaʼekue Habacuc capítulo mokõi heʼíva ñekumpli hag̃ua: “ehai pe visión ha emyesakã porã mesa ári.” Pe kuatiahaipyre 1863-gua ombogue pe “siete tiempos” taʼanga profético-gui, oĩ haguéicha mokõive kuatiahaipyre marangatupe, pe 1260, 1290 ha 1335 ndive. Habacuc-pe pe tembiapoukapy ohechauka umi mesa-kuéra (heta hag̃uáicha) oñemoherakuãtaha peteĩ hendáicha, “ikatu hag̃uáicha odipara pe omoñeʼẽva chupe.” Pe kuatiahaipyre 1863-gua ojehejaite rakaʼe pe añetegua-gui, upévare oikotevẽ peteĩ kuatia mbyky oñemyesakã hag̃ua oñondive hendive. Ndaikatúi vaʼekue peteĩ tapicha omaña pe kuatiahaipyre 1863-guáre ha “odipara” peteĩ kuatia mbyky ambuévaʼỹre.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Ha Ñandejára he’i chéve ha ombohovái chéve: Ehai pe visión, ha emoĩ hesakã hag̃uáicha peteĩva’ekue távla ári, ikatu hag̃uáicha odipara pe omoñe’ẽva upéva. Habacuc 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Pe kuatiahaipyre ary 1863-gua niko peteĩ mba’e japúpe jejapo va’ekue, oñemo’ã hag̃ua pe añetegua, he’iháicha William Miller ohecha va’ekue iképe. Umi mokõi kuatiahaipyre marangatu ha’e va’ekue pe ñe’ẽme’ẽ ra’anga Cristo ojapo va’ekue umi tavayguakuéra ndive, upe ramoite oipyhy va’ekue hikuái pe tenda yvy mymba guasu ratĩ protestánte añeteguáramo. Umi mokõi kuatiahaipyre ohechauka va’ekue peteĩ ra’anga pe joaju ñe’ẽme’ẽgua Miller-ygua kuéra ha Cristo apytépe, pe ou va’ekue pya’e Itupãópe ary 1844-pe, ha ou vove, ou va’ekue pe Ñe’ẽme’ẽ Maranduháraramo. Israel yma guaréva ohechauka Israel ko’ág̃agua, ha Cristo oguenohẽrõ guare Israel yma guarépe Egipto ñembiguái poguýgui, upéva omohechauka va’ekue pe ára Ha’e oguenohẽ haguã Israel ko’ág̃agua pe ñembiguái poguýgui mil mokõi sa’ẽ ha poteĩ ary kuéra rupi papado poguýpe. Hermana White heta jey omombarete ko’ã mokõi tembiasakue oñondive ojoja hag̃uáicha.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Oresẽ hína umi ára yma guarégui oñembyatýva tesape. Israel ñanderesarái hague rehegua ñe’ẽmbyre oñeñongatu ñaneñesape hag̃ua. Ko ára-pe Tupã omoĩ ipo ombyaty hag̃ua hendápe guarã peteĩ tavayguakuéra opa tetãgui, opa ñemoñaregui ha opa ñe’ẽme’ẽgui. Pe advento ñemongu’épe ha’e omba’apo hembiguáirã, peteĩchaite mba’éichapa omba’apo Israel guáre ogueraha jave chupekuéra Egíptogui. Pe tuicha ñembyasy 1844-pe, Itavayguakuéra jerovia oñeha’ãkuaa vaʼekue, peteĩcha umi hebreo kuéra ohasa haguéicha Para Pytã rembe’ýpe.” Testimonies, volumen 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Ñandejára ojapo rire peteĩ pacto Israel yma guaréva ndive, ome’ẽ chupekuéra mokõi tabla ohechauka hag̃ua pe joaju pactogua. Ñandejára ojapo rire peteĩ pacto Israel koʼág̃agua ndive, ome’ẽ avei chupekuéra mokõi tabla ohechauka hag̃ua pe joaju pactogua. Pe mokõi tabla Diez Mandamiento rehegua ohechaukarõ Habacuc remimoĩva mokõi tabla. Ome’ẽ chupekuéra pe mokõi tabla sapy’ami rire ohasa haguére Mar Rojo, upéva Sister White ombojoja pe tuicha ñembyasýpe 1844-pe. Sapy’ami rire 1844-gui, maranduhára rembiasakue-pe, Ñandejára omoheñói pe mokõiha tabla. Israel yma guaréva ojapo vaʼekue oñangareko hag̃ua Tupã léire, ha Israel koʼág̃agua ojapo vaʼekue oñangareko hag̃ua ndahaʼéi Tupã léi año rehe, síno avei umi tuicha añetegua profétika rehe.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Tupã ohenói Itupao ko árape, ohenóirõ guare Israel yma guarépe, opyta hag̃ua tesape ramo yvy ári. Pe kyse guasu imbarete hag̃ua añetegua rehegua rupive, umi marandu ánhel peteĩha, mokõiha ha mbohapyha rehegua, ombojoavy chupekuéra umi tupao-gui ha arapýgui ogueraha hag̃ua chupekuéra hi’aguĩ hag̃ua Chendive marangatu hag̃uáicha. Ha’e ojapo chuguikuéra Iñemoñaretee Ik léi rehegua, ha omoĩ ipópekuéra umi añetegua guasu profesía rehegua ko árape g̃uarã. Oñembojoja hag̃ua umi ñe’ẽ marangatu oñeme’ẽ va’ekue Israel yma guarépe, ko’ãva ha’e peteĩ ñemoĩ jerovia marangatu oñembohasava’erãva arapýpe.” Testimonios, volúmen 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Mokõi ñe’ẽmondo tenonderã ohechauka Tupã ndaija’éiha mba’eve ta’ãngamýire, ha umi mokõi ñe’ẽmondo tenonderãme Ha’e oikuaauka pe jehusga oguahẽha pe mbohapyha ha irundyha ñemoñare peve, oikuaaukágui Ha’eha peteĩ Tupã akãhatã.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Pe léi noñeʼẽi ko tiempope umi hebreo-kuérape g̃uarãnte. Tupã omombaʼe chupekuéra omoĩvo chupekuéra Iley ñangarekoharáramo ha ñongatuháraramo, ha katu upéva vaʼerã kuri oñeñongatu peteĩ jerovia marangatu ramo ko yvy tuichakue rehehápe g̃uarã. Umi ñeʼẽmeʼẽ Decálogo-pegua oñemohenda opa yvypórape g̃uarã, ha oñemeʼẽ vaʼekue opaite rehe ohekomboʼe ha ogovernáva hag̃ua. Pa ñeʼẽmeʼẽ, mbyky, oikuaaukapa hag̃ua, ha autoridád reheve, oike yvypóra rembiaporãme Tupã ndive ha iñirũnguéra ndive; ha opa mbaʼe oñemopyenda pe principio guasu mborayhu rehe. ‘Rehayhúta Ñandejára nde Jára ne korasõite guive, ne ángaite guive, ne mbareteite guive, ha ne akãngatuite guive; ha ne rapichápe ndejehecha hag̃uáicha.’ Lucas 10:27. Ehecha avei Deuteronomio 6:4, 5; Levítico 19:18. Umi Diez Mandamiento-pe koʼã principio oñembohape por detalle, ha ojapo hag̃ua iporã hag̃uáicha yvypóra rekove ha hekojoja rehegua condición ha circunstancia-kuérape.”
“‘Thou shalt have no other gods before Me.’
“‘Ndereguerekói vaʼerã ambue tupã che renondépe.’”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“Jehová, pe Eterno, ijeheguiete oikóva, ndojejapóiva, ha ha’e voi opa mba’e Ypy ha Mombaretehára, ha’e añoite oguereko derecho oñemomba’eguasu hag̃ua yvatevéva ha oñemomba’e hag̃ua. Oñembotove yvypórape ome’ẽ hag̃ua ambue mba’épe pe tenda peteĩha imborayhúpe térã hembiapópe. Oimeraẽ mba’e ñañangarekóva hese ha oguerúva ñande mborayhu Ñandejára rehe oñemboguejy hag̃ua térã ojoko hag̃ua pe tembiapo oñeva’ẽva Chupe, upéva jajapo chugui peteĩ tupã.”
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“‘Ani rejejapói vaʼerã ndejupe hag̃ua mbaʼeve taʼanga oñembojegua pyréva, térã taʼanga ojoguáva oimeraẽ mbaʼe oĩvape yvágape yvate, térã yvy ári yvýpe guýpe, térã y yvy guýpe guýpe: ani reñesũ hesekuéra, ni remombaʼe hag̃ua chupekuéra.’
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Pe mokõiha tembiapoukapy oñembotove ojeadora hag̃ua pe Tupã añetéva ta’ãngáre térã ta’ãnga joguaha rupive. Heta tetãgua heathen he’i va’ekue iñangaikuéra ha’eha mante ta’ãnga térã techaukaha rupive ojeadoráva pe Tupãme, ha katu Tupã omombe’u porã ko adoración ha’eha angaipa. Pe ñeha’ã ojehechauka hag̃ua pe Hi’arekue Opave’ỹva mba’e yvyguigua rupive omboguejyta yvypóra iñe’ẽme’ẽ Tupã rehegua. Pe apytu’ũ, ojere va’ekue Jehová perfection infinita-gui, oñemoag̃uítata pe mba’e apopyrépe ha ndaha’éi pe Apoharépe. Ha upéicha avei, oñemboguejývo iñemoarandu Tupã rehegua, upéicha avei yvypóra oñemboguejýta.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Che, Ñandejára nde Jára, ha’e peteĩ Tupã akãhatãva imbaretehápe mborayhúpe.’ Tupã oguerekóva iñemoirũ ndaipóri ambuéicha itavayguakuéra ndive ojehechauka ñemenda ra’ãngápe. Ta’ãnga ñemomba’e rupi oikóvo peteĩ teko ñemotĩ’ỹ espiritual, upévare Tupã pochy hese ikatu porã oñembohéra akãhatã mborayhu.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Tupã ñembyai ojehechauka hag̃ua ijojaha’ỹ hag̃uáicha ta’anga ñemomba’eguasu rovake, ha ndaha’éi mba’e osẽ hag̃uánte pe ijeja’o peteĩha Ezequiel kapítulo ocho-pe ha’eha “ta’anga ñembyai rehegua”.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Ha ojehuva’ekue sexto áñope, sexto jasype, jasy poha ára, che aguapy aja che rógape, ha Judá myakãharakuéra oguapy che renondépe, upépe Tupã Ñandejára po oguejy che ári. Upérõ ama’ẽ, ha péina, peteĩ ta’ãnga ojoguáva tatápe: ipyti’a guive yvývo, tata; ha ipyti’a guive yvate gotyo, hendyhaicháva, ámbar rykuereicha. Ha omyasãi peteĩ po ra’ãnga, ha chemokyre’ỹ peteĩ akãrague che akãgui; ha pe espíritu chehupi yvy ha yvága mbyte rupi, ha chegueraha Tupã visiónpe Jerusalénpe, pe okẽ ryepypegua omañáva yvate gotyo rokẽme; upépe oĩ kuri pe ta’ãnga jealousía rehegua, omoñenupãva jealousíape. Ha péina, upépe oĩ Israel Jára Tupã gloria, pe visión che ahechaháicha ñu meguápe. Upérõ he’i chéve: Yvypóra ra’y, ehupi nde resa ko’ág̃a yvate gotyo. Upévare ahupi che resa yvate gotyo, ha péina yvate gotyo, pe altar rokẽme, jeikehápe, oĩ ko ta’ãnga jealousía rehegua. Ezequiel 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Ta’ãnga ñe’ẽrasyguáva ha’e pe peteĩha irundy ñañemoñare vai ohóvo ipyahuvéva apytégui ojehechaukáva Ezequiel-pe. Pe ta’ãnga ñe’ẽrasyguáva ohechauka ñepyrũha peteĩha pe peteĩha irundy ñemoñaregui, umi opu’ãva ohóvo ipyahuvéva Adventismo-pe. Pe peteĩha ñemoñare oñepyrũ 1863-pe.
We will continue this study in the next article.
Ñambosukéta ko ñehesa’ỹijo ambue artículope.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Peteĩteĩ umi maranduhára yma guare oñeʼẽ hetave ñande ára rehe hag̃ua, ndahaʼéi imbaʼerãnte hag̃ua, upéicha rupi iñeprofetisa oĩ mbarete ñandéve g̃uarã. ‘Koʼã mbaʼe opavave oiko hag̃ua chupekuéra techapyrãramo: ha ojehai ñande ñemoñeʼẽrã, ñandéve, umi ára pahápe guare oĝuahẽva ári.’ 1 Corintios 10:11. ‘Ndahaʼéi hag̃ua ijupekuéra g̃uarã, síno ñandéve g̃uarã haʼekuéra ombaʼapo vaʼekue umi mbaʼépe, koʼág̃a ojeikuaaukáva peẽme umi omombeʼúva peẽme pe evangelio Espíritu Santo yvágagui oñemboúva rupi; umi mbaʼe rehe umi ánhel kuéra voi ohechaseterei.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“La Biblia ombyaty ha omoĩ oñondive hepykue ko generación pahápe g̃uarã. Opaite umi mba’e guasu ha umi tembiapo solemne Ñandejára Ñe’ẽ Ymaguarépe oikova’ekue, ha oiko jey hína tupãópe ko’ã ára pahápe.” Selected Messages, libro 3, 338, 339.