In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
1856-pe “siete tiempo” rehegua tesape oñeipe’a, ha 1863 peve upe tesape oñemboyke. Maranduhára Judá-gua ogueru vaekue upe tesape mburuvicha guasu aña Jeroboam-pe, ha Jeroboam omboyke upe tesape. Isaías ogueru upe tesape peteĩcha mburuvicha guasu aña Acaz-pe, ha ha’e avei omboyke upe tesape. Oñemboykére upe tesape ojoajúva ykua Siloe ndive, mokõive rréino Jeroboam rehegua (yvate gotyogua) ha Acaz rehegua (yvýre gotyogua) oñegueraha tembiguáiramo peteĩ mburuvicha guasu yvate gotyogua poguýpe ary 723 a.C. ha 677 a.C. pe, peteĩteĩ hag̃uáicha.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Moisés, pe rebelión Aarón reheve; Isaías Ahaz ndive ha Jeremías ambue mburuvichakuéra ndive, ohechauka Miller-gua tembiasápe umi ijeroviapýva, opavave ohechaukáva hína tesape marandu rehegua mensahérokuérape ára pahápe pe rebeliónpe. Pe “primera” ára pahápegua apañuãi ary 1863-pe, ha pe “paha” ára pahápegua apañuãi pe “yvyryrýi guasu” Apocalipsis capítulo once-pegua (pe ley dominical oúta hag̃uáicha pya’e), ojehechauka ko’ã profecía rape opavavépe. Pe proféta Judá-gua ohechauka peteĩ proféta ojei’áva hembiaporãgui, ha ipahápe oñeñotỹ oñondive peteĩ sepultúrape protestantismo apóstata ndive. Hemanóvo ha oñeñotỹvo, upéva oiko kóva rupive: ha’e ojeporavo ho’u ha hoy’u hag̃ua pe tembi’u pe proféta japúva Betel-gua rehegua.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Pe jehusia ojejopy hag̃ua papado rehegua (Asiria ruvicha guasu) pe léi domingo-pe, ojehechauka vaʼekue pe ñemosarambi rupi umi reino yvategua ha ñembyguáva Jeroboam ha Acaz guive, oñemohenda peteĩcha pe maranduhára Judagua ipaha rehe, haʼe omano haguére peteĩ “león” ha peteĩ “burro” mbytépe. Pe “león” haʼe Babilonia raʼanga, ha umi ára pahápe upéva hína pe papado.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ha ojehu rire, ho’u mbuja ha ho’u rire avei, ombosako’i chupe pe vúrro, upéva, maranduhára ojereruva’ekuépe. Ha oho aja, peteĩ leõ ojuhu chupe tape ári ha ojuka chupe; ha hete omano vaekue opyta ojepoi hag̃uáicha tape ári, ha pe vúrro opyta ijykére, ha pe leõ avei opyta pe hete omano vaekue ypýpe. Ha péina, kuimba’ekuéra ohasáva ohecha pe hete omano vaekue oĩ hag̃uáicha tape ári, ha pe leõ opyta pe hete omano vaekue ypýpe; ha ou hikuái ha omombe’u upéva pe távape pe maranduhára tuja oikohápe. Ha pe maranduhára ogueru jeýva’ekue chupe tape guive, ohendu vove upéva, he’i: “Kóva hína pe kuimba’e Tupã rehegua, naiñe’ẽrendúiva’ekue Ñandejára ñe’ẽme; upévare Ñandejára ome’ẽ chupe pe leõ pópe, ha upéva omondoro chupe ha ojuka, Ñandejára ñe’ẽ he’ihaguéicha chupe.” Upémarõ oñe’ẽ ita’yrakuérape, he’ívo: “Pembosako’i chéve pe vúrro.” Ha ha’ekuéra ombosako’i chupe. Ha oho ha ojuhu hete omano vaekue oĩ hag̃uáicha tape ári, ha pe vúrro ha pe leõ opyta pe hete omano vaekue ypýpe; pe leõ ndo’úi vaekue pe hete, ha nomondorói vaekue pe vúrro. Upéi pe maranduhára ojupi pe kuimba’e Tupã rehegua rete omano vaekue rehe, omoĩ pe vúrro ári, ha ogueru jey; ha pe maranduhára tuja ou pe távape ojahe’o hag̃ua hese ha oñotỹ hag̃ua chupe. Ha omoĩ hete omano vaekue ijyvyra’ã hag̃ua iñotyhápe voi; ha ojahe’o hese hikuái, he’ívo: “¡Ai, che ryvy!” Ha oiko rire, oñotỹ rire chupe, oñe’ẽ ita’yrakuérape, he’ívo: “Amano vove, peñotỹ cheve pe sepulcro-pe pe kuimba’e Tupã rehegua oñeñotỹhápe; pemboja che kangue ikanguére: pe ñe’ẽ osapukái vaekue Ñandejára ñe’ẽ rupive pe altar Betel pegua rehe, ha opa umi óga tenda yvatekuéra rehegua oĩva Samaria tavakuérape, katuete oñekumplíta.” 1 Reyes 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Pe maranduhára Judá-gua omanókuri mokõi techaukaha apytépe. Pe león ha’e peteĩ techaukaha Babilonia rehegua, ha Babilonia ko’ã ára pahápegua ha’e pe Mburuvicha Norte-gua, oúva ijapýrape avavete pytyvõ’ỹre Daniel kapítulo once, versíkulo cuarenta y cinco-pe. Pe techaukaha ijeheguigua pokatu rehegua ha’e kuarahy ñemomba’e, ha upéva ha’e pe irundyha mba’evaiete, ha upépe pe irundyha generación adventismo laodiceagua rehegua ojehechauka oñesũ hag̃uáicha kuarahy gotyo Ezequiel kapítulo ocho-pe. Miller képe ojehechauka chupe ndaha’éi umi ita jeguaka añoite isarambi ha oñemokañy hague, síno avei pe ryru voi, ohechaukáva la Biblia, oñembyaipaite hague.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Adventísmo rembiasakue mbohapýhype, umi omoakãva Adventísmo-pe omotenonde tembiapo omoingévo pe ojeporúva hérava umi ñe’ẽasakue pyahu Biblia rehegua. Umi hérava ñe’ẽasakue pyahu osẽ peteĩ aty manuscríto oñembyaíva guive, ha umíva omokyre’ỹ umi teólogo kuimba’e angaipa reheguáva ha protestantísmo apóstata. Miller ryru-kue ha’eva’ekue pe King James Version, oñe’ẽasakue vaekue umi manuscríto noñembyaíri vaʼekue guive.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
La cuarta generación del adventismo laodicense, la iglesia se había unido al Consejo Mundial de Iglesias, una confederación de la iglesia romana y sus hijas. El adventismo sostuvo durante años, para beneficio de su rebaño adormecido, que ellos eran simplemente “observadores” en el Consejo Mundial de Iglesias, hasta que los estatutos de la malvada confederación revelaron que la condición de “observador” representa a un miembro pleno con derecho a voto.
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Iru irundyha ypykuépe mokõi jevy ome’ẽ kuri hikuái “kuimba’e angaipáva”pe peteĩ medálla óroguigua. Peteĩ jepe umi medállagui oguereko vaʼekue ipype tupãópeguakuéra katólikokuéra oikũmbyháicha Cristo Jejujey Mokõiha, ohechauka hag̃ua Jesús omoĩha Ipy yvy ári Ijevy jave, ha oguereko avei Cristo rapykuéri peteĩ kuarahy-jeroky katóliko, ha pe katólikokuéra ombykyháicha pe tembiapoukapy irundyha, heʼíva mante: “penemanduʼáke pe sábado rehe.” Peteĩ tembiapo ojejapóva mburuvicha rendápe (ha upéva niko peteĩ ñeʼẽmeʼẽ legal), pe Mburuvicha General Conference-pegua omeʼẽ kuri hekokatu hag̃uáicha heʼiha pe tupao Adventista del Séptimo Día yma oguerovia hague papado haʼeha pe anticristo, péro itujaite ymaite guive itupao omoĩma hague upe jerovia “tembiasakue guaʼu renda ytyhápe.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Pe irundyha vai (ñemoñare) hína pe mokõipa poha tendota kuéra Jerusalén pegua oñesũha kuarahýre. Umi irundyha ñembojeguaru ojepysóva oñepyrũ vaʼekue pe taʼãnga jealousía rehegua oñemoĩ vaʼekuépe oikeha rupi, omoñepyrũ hag̃ua. Pe maranduhára Judá gua opyta oñeñotỹva protestantísmo apóstata ndive, ha pe león (Babilonia) ojuka chupe, haʼe ojevýgui protestantísmo apóstata rembiaporã rape rehe, ha upévare ndaikatúi ohechakuaa Roma-ha pe omopyendáva pe visión, ha moõpa ndaipóri visión oñemopyendáva pe kuimbaʼe angaipa rehegua símbolo rupive, ipahápe reguahẽ pe kuimbaʼe angaipa ykére.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Umi oñembotavyva iñentendimientópe pe ñe’ẽ rehegua, ha ndohecháiva pe antikrísto he’iséva, katuete oñemoĩta antikrísto ykére.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Pe proféta judagua oñeñotỹ pe proféta ijapúva Betelgua ndive, pe ohenóiva chupe “i-ermáno”-ramo, ha ojejuhu omano mokõi símbolo mbytépe. Pe “león” ohechauka ifálta oikũmby hag̃ua pe anticristo, ha pe “burro” ha’e peteĩ símbolo Islam rehegua. Pe Adventismo Laodiceagua ohechaukáma voi, ikirirĩrupi 11 de septiembre de 2001 rehe, ndoikuaáiha pe tema Islam rehegua pe mbohapyha Ay-gua ha’eha pe Sapukái Pyharepytegua, y ama pahague marandu. Ndajehechakuaái pe marandu y ama pahague rehegua, ha’e mano! Pe y ama pahague oñepyrũ 11 de septiembre de 2001-pe, pe ánhel mbarete Revelación dieciochopegua oguejy ramo, umi óga guasu táva Nueva York-pegua oñemombo yvýre jave. Pe “ama” ha’e peteĩ marandu, ha pe marandu ojehechakuaava’erã oñerresivi hag̃ua.
“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.
“Ndajajeruréiva’erã pe ama paha. Ha’e oúta opa umi ohechakuaáva ha omomba’éva pe ysapy ha ama kyrỹi porãite ñande ári ho’áva grásia rehegua. Ñambyatýramo pe tesarái’ỹre umi ku’i tesape rehegua, ñamomba’éramo Tupã poriahuvereko añeteguáva, pe Ha’e ohayhúva jajerovia hese, upéicharõ opa promésa oñekumplíta. [Isaías 61:11 cited.] Ko yvy tuichakue henyhẽva’erã Tupã glória reheve.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“opaite yvy” oikuaa mba’épa oiko kuri 11 jasyporundy 2001-pe, ha katu hag̃ua oñemoguahẽ pe marandu oñepyrũva upépe ha ipahápe omyesakãmbáva opaite yvy Tupã mimbipa reheve, pe marandu tekotevẽ ojehechakuaa. Pe ñe’ẽ “ojehechakuaa”, he’ise “ojevy hag̃ua mandu’a térã oñeñongatu jey hag̃ua pe kuaapy peteĩ mba’ére, ta oñemombe’u hag̃ua upe kuaapy térã nahániri. Jahechakuaa peteĩ tapichápe mombyry guive, ñanemandu’ávo jahechamahague chupe yma, térã jaikuaahague chupe yma guive. Jahechakuaa hova’anga térã iñe’ẽngatu.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Peteĩcha tape añoite peteĩ Adventista Laodiceagua ikatu hag̃uáicha ohechakuaa pe ama paha marandu oguahẽva’ekue 11 jasyporundy 2001-pe, ha’e ohechakuaáramo mante ohechamaha hague ymave upe jejekuaa hag̃ua pokatu divino rehegua. 11 jasypoapy 1840-pe oguejy pe ánhel ipoderósova Apocalipsis diez-gua, oñekumplírõ guare pe profesía pe mokõiha Aikóramoha Islam rehegua. Upe tembiasakue oñembopyahu hag̃uaite guare 11 jasyporundy 2001-pe oguejýrõ guare pe ánhel ipoderósova Apocalipsis dieciocho-gua oñekumplírõ guare pe profesía pe mbohapyha Aikóramoha Islam rehegua, ha ndojekuaáiramo Islam pe mbohapyha Aikóramoha rehegua, upéva he’ise ojeguerahaha hag̃ua pe mburika ka’aguy árabe rupive pe mano oguerúva león Babilonia moderna-gua.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Efraín ka’úva, ndaikatúiva omoñe’ẽ pe kuatiañe’ẽ oñemboty hag̃ua, ndahechái pe tembiasakue Millerita ñemboyke jey, upéva rehegua jehechakuaa niko oñemopyenda pe ama pyahu paha rembiapokue “týra ári týra” rehe. Pe ñemimo’ã he’íva Tupã pokatu ojehechauka hague pe tembiasakue Millerita-pe ha oñemboyke jeytaha ára paha kuérape, ndaikatúi oñemombarete pe metodología protestante apóstata ha catolicismo rehegua rupive.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Pe ánhel oñemojoajúva mokõi hag̃ua proclamaciónpe pe mensáhe mbohapyha ánhel rehegua ndive, ohesape hag̃ua opaite yvy ape ári heko mimbipápe. Ko’ápe oñemombe’u yma guive peteĩ tembiapo oguerekótava alcance mundial ha peteĩ pu’aka ndaha’éiva jepivegua. Pe movimiento de advenimiento ary 1840–44-pe ha’e va’ekue peteĩ jehechauka gloriosa Tupã pu’akágui; pe mensáhe peteĩha ánhel rehegua og̃uahẽ kuri opaite estación misionera ko yvy ape ári, ha oĩ va’ekue peteĩ tetãnguérape pe tuichavéva interés religioso ojehecha va’ekue oimeraẽ tetãme pe Reforma siglo dieciséis guive; ha katu ko’ãva ohasáta pe movimiento mbareteguasúpe pe advertencia paha guýpe pe mbohapyha ánhel rehegua.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Israel ko’ãgagua mburuvicha ára py ohecha’ỹva, imétodo rupi oñembopy’a’atã hag̃ua omboyke hag̃ua pe añetegua oĩtaha peteĩ jevy jey Tupã pokatu jehechauka rehegua umi ára pahápe, yma guarére ojoguaháicha.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Koʼápe jahecha pe tupao — Ñandejára rendarã marangatu — haʼe hague pe tenondete oikutuvaʼekue hese Tupã pochy. Umi karai yma guare, umi Tupã omeʼẽ vaʼekue tuicha tesape ha oñemoĩ vaʼekue tavayguakuéra remikotevẽ espiritual ñangarekorã ramo, ombotavy ijerovia hag̃ua. Haʼekuéra ojagarra pe ñeʼẽrã ndaikotevẽiha jahecha hag̃ua milagrokuéra térã Tupã puʼaka jehechauka hesakãva yma guaréicha. Arakuéra iñambuéma. Koʼã ñeʼẽ omombarete ijeroviaʼỹ, ha heʼi hikuái: Ñandejára ndojapomoʼãi mbaʼeve porã, ni ndojapomoʼãi mbaʼeve vai. Haʼe imbaeporiahuverekoeterei hag̃ua ou hag̃ua oike hag̃ua huísio rupive itavayguakuéra ári. Péicha “Pyʼaguapy ha tekorosã” haʼe pe sapukái umi kuimbaʼe guive, umi arakaʼeve nomopuʼãmoʼãvéima ijayvu trompétaicha ohechauka hag̃ua Tupã tavayguakuérape hembiapo vaikue, ha Jacob rógape ipekadokuéra. Koʼã jagua okirirĩva nosapukáiva haʼe umi ohupytyva pe jehepymeʼẽ joja Tupã ipochýva gui. Kuimbaʼekuéra, kuñataĩnguéra ha mitãʼi nguéra opavave oñehundi oñondive.” Testimonies, volúmen 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Pe ceguera laodicense umi kuimba’e arandúkape oisãmbyhýva umi ndorekóivape mbo’eha Jerusalénpe ndaikatúi ohechakuaa pe ama pahápe guare, ndaha’éi añónte oipurúgui peteĩ metodología bíblica oñembyaíva, ha katu avei umi conclusión oguerúva iñakãguapy japu omoĩ chupekuéra peteĩ tenda odeny hag̃ua oimeraẽ jehechauka pyahu Ñandejára pokatu rehegua, yma guaréicha. Upéicharõ jepe, Malaquías mbohapy ohechauka porã porã pe Ñe’ẽmondoha Ñe’ẽme’ẽgua omopotĩ vove umi Leví ra’ykuérape, upérõ pe ofrénda oikóta yma guarérõ guáicha.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Pe Testígo Añeteguáva he’i: ‘Che aikuaa ne rembiapokuéra.’ ‘Eñembyasy hag̃ua, ha ejapo jeýke umi rembiapo peteĩha guaréva.’ Kóva hína pe prueba añeteguáva, pe techaukaha Espíritu Santo omba’apoha pe korasõme ombohysýi hag̃ua ndéve I mborayhu. ‘Aju pya’e ne rendápe, ha aipe’áta nde kandelerogui iguenda-gui, nde nereñembyasýiramo.’ Pe tupao ojogua pe yvyramáta ndaiporúivape, oñemongakuaáva ysapy, ama ha kuarahy rupive, ha upéicharõ va’erã omoheñói heta yva; ha katu pe jeheka marangatu ojuhu hese rogue añónte. Mba’e py’ahatãite ñane tupãokuérape guarã! py’ahatãite añetehápe maymáva tapichápe guarã! Hechapyrãmbaite hína Tupã paciencia ha ipy’aguasu; ha katu, ‘nde nereñembyasýiramo,’ opa hag̃uáicha oguahẽta; umi tupao, ñane institución-kuéra, oho hag̃uáicha kangy guive kangývape, ro’ysãva formalidad guive omanóvaicha jepokuaápe, ha ha’ekuéra he’ívo: ‘Che rico, chemba’eta hetave, ha ndaikotevẽi mba’eve.’ Pe Testígo Añeteguáva he’i: ‘Ha nde reikuaa’ỹ hína nde reikoha jejopy vaípe, ñeñembyasy hag̃uápe, mboriahúpe, pytũmby ha nandi.’ Ohecháta piko araka’eve hesakã porã hag̃uáicha pe hekove reko?”
“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 the 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 ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we 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.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Oĩ hag̃ua umi iglésiakuérape peteĩ jehechauka hechapyrãva Tupã pu’aka rehegua, ha katu upéva ndojapomo’ãi mba’eve umi ndoñemomirĩiva’ekue Ñandejára renondépe, ha ndoipe’áiva’ekue ipy’a rokẽ ñemombe’u ha ñembyasýpe rupive. Pe jehechauka-pe upe pu’aka omoexakãva yvy Tupã mimbipápe, ha’ekuéra ohechátante peteĩ mba’e, ha iñapysatũre oimo’ãva ivaíva, peteĩ mba’e omopu’ãtava kyhyje ipypekuéra, ha oñembopy’atãta hikuái oñemoĩ hag̃ua hese. Ñandejára ndojapói rupi hembiapo ha’ekuéra remiandu ha oha’arõháicha, oñemoĩta hikuái pe tembiapo rehe. ‘Mba’ére piko,’ he’i hikuái, ‘ndajaikuaa mo’ãi Tupã Espíritu, roĩ rire tembiapópe heta áñoma?’—Nombovái haguére umi ñe’ẽmondo, umi jerure asy umi marandu Tupãgui ouva’ekue, ha osegui hag̃ua akóinte he’ívo: ‘Che niko che rico, hetave mba’e areko, ha ndaikotevẽi mba’eve.’ Katupyry, jehasa pukukue, ndohapomo’ãi avakuérape tesape rape hag̃ua, noñemoĩriramo hikuái Tekoporã Kuarahy omimbipa guýpe, ha ndojehenóiramo, ndojeporavóiramo, ha noñembosako’íriramo Espíritu Santo me’ẽ reheve. Umi kuimba’e omba’apóva mba’e marangatu rehe oñemomirĩ vove Tupã po mbarete guýpe, Ñandejára omopu’ãta chupekuéra. Ha’e ojapóta chuguikuéra kuimba’e oikuaaporãva—kuimba’e ipirapire hetáva iEspíritu gracia reheve. Ipu’aka ha ijehénte guarãva heko, hatã iñakãre hag̃ua, ojehecháta pe tesape omimbi hag̃uáicha Yvóra Tesape-gui. ‘Aju pya’e ne rendápe, ha aipe’áta nde kandeléro ipýgui, ndereñembyasýiramo.’ Reka ramo Ñandejárape nde py’aite guive, rejuhúta chupe.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Pe proféta Judagua ñemano ojehechauka mokõive rupive: pe “león” Babilonia moderna-pegua, ha’éva pe símbolo profético omoĩva pe visión tembiasakue profético rehegua, ha avei pe “mburika” rupive. Pe ñe’ẽpy Israel rehegua kuatiakuéra marangatupe Islam rehe oñemombe’uha raẽ, ha’e Ismael oñemohenda jave peteĩ “ava ñarõ” ramo.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Haʼe hag̃ua kuimbaʼe ka’aguygua; ipo opuʼãta opavave kuimbaʼe rehe, ha opavave kuimbaʼe po opuʼãta hese; ha haʼe oikóta opa ijoykeʼykuéra renondépe. Génesis 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Pe ñeʼẽmbojoja tenondegua ojehechauka hag̃ua Ñandejára Ñeʼẽme ohechauka hag̃ua opaite techaukaha pe símbolo rehegua oĩ hag̃uáicha ipype, Ñandejára Ñeʼẽ niko peteĩ ñemitỹrã, ha peteĩ ñemitỹrã oguereko opaite ADN tekotevẽva ogueruahẽ hag̃ua hi’a hag̃ua pe ka’avo tuichakue. Pe ñeʼẽ oñembohasáva “kuimbaʼe ñarõ” ramo, ha’e pe ñeʼẽ heʼiséva “mburika ka’aguygua arábigo”. Pe “mburika” Ñandejára Ñeʼẽ añeteguápe ha’e peteĩva umi símbolo Islam rehegua.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Pe marandu Ezequiel rehegua, capítulo mbohapypa pokõi-pe, omoingove va’ekue umi kangue omanóva ha opu’ã hag̃ua oĩhágui peteĩ ehérsito mbaretépeicha, ha’e Islam marandu, pe tercer ¡Ay! rehegua, ha upe marandu ha’e avei pe Pyharepyte Sapy’a Hatãva marandu ára pahápeguáva. Hermana White ombo’e hag̃ua hesakã porã Cristo oike triumfálmente Jerusalén-pe ohechauka hague pe Pyharepyte Sapy’a Hatãva marandu.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Pyhare mbytegua sapukái ndaha’éi ku iñemyasãi ojeroviaiterei hag̃ua ñe’ẽjoja rehe, jepe Ñandejára Ñe’ẽme oĩva’ekue porã, hesakã ha añete hag̃uáicha. Oho hendive peteĩ pu’aka omomýiva ánga. Ndaipóri va’ekue py’a mokõi, ni porandu. Cristo oike hag̃ua triunfálmente Jerusalénpe, tavayguakuéra oñembyatyva’ekue opa tetã rembe’ýgui arete guasu hag̃ua, ou atyhápe Yvyty Olívogua gotyo; ha ojoajúvo hikuái umi atýpe omoirũva Jesúspe, ojapyhy hikuái upe aravo pe inspiración, ha oipytyvõ ombotuichave hag̃ua upe sapukái: ‘Tojehovasa pe oúva Ñandejára rérape!’ [Mateo 21:9.] Péicha avei umi ndogueroviáiva, oñembyatýva umi aty Adventista-pe—oĩva kuri curiosity rehe, ha ambuekuéra ñembohory hag̃uánte—oñandu upe pu’aka ogueroviakáava ohasáva upe marandu ndive: ‘Pema’ẽ, pe Novio ouma!’” Spirit of Prophecy, volumen 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Jesucristo Revelación ha’e pe marandu paha oñemboty’ỹva ára pahápe, ha upépe oike Islam mbohapyha Aipo rehegua. Cristo, ha’éva pe marandu oñemboty’ỹva, oike ramo guare Jerusalén-pe, ha upéicha omoheñói hag̃ua ta’anga profética pe Pyhare Mbytegua Sapukái ára paha guápe, ha’e ogueraha hag̃ua peteĩ “mburika” ári (imarandu oguerahapyre peteĩ “mburika” rupive). Pe marandu paha Cristo rekoporã rehegua oguerahapyre Islam rupive.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Islam oiko vaʼekue, haʼe, ha haʼéta peteĩ kuimbaʼe kaʼaguygua, ojehechaukaháicha mburika arávigo kaʼaguyguápe, ha oimeraẽva oipotáva ohecha (ha heta oĩ ndopotaseéiva ohecha), ikatu hag̃uáicha ndahasýi “oikuaa hag̃ua” pe ñorairõ koʼág̃a ogueroguatáva Islamha peteĩ tavyrai kaʼaguy. Pe pyʼaguasúpe ojejuka hag̃uáicha ijehegui, ogueroviávo oĩtaha peteĩ tuicha jopói tekoñemoñaregua upe ambue tekovépe, haʼe peteĩ tavyrai satanágui ouva. Pe ñeʼẽpy oñemombeʼu haguépe Islam rehe ohechauka vaʼekue Islam haʼetaha peteĩ kuimbaʼe kaʼaguygua.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Islam ñorairõ ombyaty opaite yvypórape oñorairõ hag̃ua pe ñorairõ oñembohetavéva mbohapyha Aña Marã rehegua ndive. Islam ha’e pe lógica profética oñemoañete hag̃ua peteĩ gobierno mundial año, ha umi globalista ombo’e hikuái, ha’eha hikuái voi omoinge jeýva’ekue umi judíope Israel retãme Mokõiha Ñorairõ Guasu rire, ikatu hag̃uáicha oipuru Islam yma guive oguerekóva ñembyai judíokuéra rehe omoñepyrũ hag̃ua peteĩ Mbohapyha Ñorairõ Guasu. Umi globalista oguerovia, ha ombo’e va’ekue heta ary pukukue, tekotevẽtaha peteĩ Mbohapyha Ñorairõ Guasu omoñemoañete hag̃ua igobierno mundial peteĩva. Umi globalista remiandu oñembyaíva, he’iháicha hikuái iñe’ẽteépe voi, ojokupyty porã pe tembiaporã bíblico Islam rehegua ndive.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Ikatu hag̃uáicha pe mbaʼe profétikogua Ishmael rekovépe ivaivevéva, pe versículo-pe haʼe oñeñeʼẽ ypyhápe, haʼe hína ko añetegua: ijespíritu, haʼéva peteĩ “kuimbaʼe salvaje” espíritu, “oiko opa iteĩvérõ guáicha ijoykeʼykuéra renondépe”. Pe idea heʼíva umi atyʼi islam radical-gua añónte oikéta hag̃ua pe mbohapyha Aipochy Guasúpe, ndojoajúi Ñandejára Ñeʼẽ ndive. Pe jehecha jepivegua políticamente correcto heʼíva oĩha mbovymi ivaíva opaichagua jerovia apytépe, ha musulmán-kuéra hetaveha tapicha pyʼaguapyrayhu, ndojoguerahái ni iñaranduka marangatu tee ndive, ni la Biblia ndive.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Pe Korán ombo’eha ha’eha tembiaporã maymáva Allah rapykueriguápe ogueru hag̃ua opaite yvy ape ári oñemoĩ hag̃ua Sharia léi poguýpe, ha pe ñe’ẽ ypykue Islam rehegua ojekuaáva Génesis kuatiápe hechauka pe “kuimba’e saguasu” espíritu Ismael rehegua oĩtaha maymáva Islam rapykueriguápe. Pe Korán voi ombo’e hekopete umi ojeroviáva hesepe hag̃ua oguereko tekokatu gua’u oikóramo hendápe gueteri ndikatúihápe omoĩ mbaretépe hikuái itekoha térã ijerovia rape tavayguakuérape ári, ojoguaháicha catolicismo rehe.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Proféta Judá guigua oñemoĩ hag̃ua Jeroboam rovái, ipoguýpe ramoite oñemopyenda ivuruvicha guasu reko. Protestantismo apóstata oñepyrũ 1844-pe, ha upepete oñembohovái chupe adventismo millerita reheve, oike vaʼekue Pe Tenda Imarangatuvévape ha oikuaa vaʼekue Tupã léi, oikehápe pe sábado ára 7ha. Ojeʼe adventismo milleritape, Jeremías rupive oñerrepresentaháicha, tojevy Tupã rendápe, péro arakaʼeve ani hag̃ua ojevy “ñembohoryhára aty” rendápe. Pe proféta Judá guigua oñehaʼarõ vaʼekue ani hag̃ua ojevy upe tape oguahẽ hague rupi, ni hag̃ua hoʼu térã hoyʼu pe tembiʼu proféta japu Betel guiguápe; upéicharõ jepe, ojapo upéicha. Pe proféta Judá guiguápe omano hague oñemoĩ simbolikamente mokõi símbolo apytépe, orepresentáva papado ha Islam. Adventismo laodicense ndaikatúi ohecha umi mokõi añetegua, 1863-pe niko haʼekuéra voi oikytĩ ijespíritu resa, ha oñepyrũ pe proceso oñeñotỹ hag̃ua umi joya ha pe metodología oipurúva William Miller, ikatu hag̃uáicha oñemopyenda adventismo ypykuekuéra pyenda moneda ha joya japúpe, ha protestantismo apóstata ha catolicismo metodología reheve.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
Pe “yvytimbo joheihára Kuimba’e” ko’ág̃a oityjey hína Ipynda ha omyatyrõ umi ita jeguaka, ha ome’ẽ Miller-pe omoĩ hag̃ua itávarape; ha Adventismo oĩ hesa’ỹijo’ỹme pe jeroviáre ha’eha hikuái pe hembýva tavayguakuéra oñemopu’ãva’ekue Itavayguakuéra ramo ary 1844-pe.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Ha ani peimo'ã peje pene py'apýpe: Ore ru ha'e Abraham; ajépa ha'e peẽme, ko'ã ita-gui Tupã ikatu omoheñói ta'ýra Abraham-pe guarã. Ha ko'ág̃ama voi pe hacha oñemoĩma yvyramáta rapóre; upévare opa yvyramáta ndogueraháiva yva porã oñekytĩta ha oñemombo tatápe. Che añetehápe amongarai peẽme y rehe penembyasy hag̃ua; ha upe oúva che rire imbareteve chehegui, ha ndaikatúi voi agueraha hag̃ua ipepóre; ha'e penemongaraíta Espíritu Santo rupive ha tata rupive: ipope oguereko pe mboyru oñemopotĩ hag̃uáicha ijyvyra renda, ha ombyatýta itrígo pe tenda oñeñongatuhápe; ha pe takuare'ẽ katu ohapypáta tata ndaikatúiva ogue. Mateo 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Pe Adventismo Laodicense oñemombota hag̃ua Ñandejára juru-gui, umi tapicha oñarrepentíri hag̃uante. Pe Adventismo Laodicense oñeñotỹva’erã pe sepultúrape umi tetãyguakuéra yma guare pe ñe’ẽme’ẽ rehegua ojejapóva Miller marandu omboykekuéva oñeñotỹhápe, ha’ekuéra ko’ág̃a avei peteĩ tetã yma guare pe ñe’ẽme’ẽ rehegua umi cien cuarenta y cuatro mil rehegua ndive oñembojojávo. Pe ñemoĩ hag̃ua 1863-pe ojehechauka proféta Judá-gui ou va’ekue rupive, ha’e avei oheja va’ekue peteĩ marandu’ẽ mburuvicha guasu Josías rehegua.
We will continue this study in the next article.
Rojapótape ko ñamoirũta ko ñehesa’ỹijo oúvape.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Ñande ndajajapói vaʼerã ko yvy arigua joguaha, ñande katu jaiko vaʼerã hetave ha hetave oñemombyry hag̃ua ko yvygui. Satanás oñembojoaju vaʼekue ha osegíta oñembojoaju umi iglesia ndive ojapo hag̃ua peteĩ ñehaʼã ipuʼakapáva añetegua Tupã añetegua rehe. Opa mbaʼe ojapóva Tupã tavaygua oike hag̃ua ko yvy rehe, omopuʼãta peteĩ ñemoĩ mbarete pytũmbýra puʼakakuéra guive. Pe enemigo ñorairõ guasu paha haʼéta peteĩ ñorairõ ipyʼaguasuvéva. Haʼéta pe ñorairõ paha pytũmbýra puʼakakuéra ha tesape puʼakakuéra apytépe. Opa Tupã raʼy añeteguáva oñorairõta pyʼaguasúpe Cristo ykére. Umi, ko mbaʼe vaiete guasu aja, ohejáva ijehe ojeguereko hag̃ua hetave ko yvy ykére Tupã ykére rangue, ipahápe omoĩta ijehekuéra tuichakue ko yvy ykére. Umi opyta vai vaʼíva iñentendévo pe Ñeʼẽ, ndahecháiva anticristo heʼiséva, katuete oñemoĩta anticristo ykére. Koʼág̃a ndahaʼéi aravo ñañembojoaju hag̃ua ko yvy ndive. Daniel oĩ hína ilótepe ha hendápe. Daniel ha Juan profesiakuéra oñikotevẽ oñentende. Umíva omyesakã ojupe. Omeʼẽ hikuái ko yvy ári umi añetegua opavave oikuaa vaʼerãva. Koʼã profesía oĩ vaʼerã testimóniorã ko yvy ári. Iñakãguahẽ rupive koʼã ára pahápe, umíva voi omyesakãta ijehe.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Ñandejára oĩmbaitéma ombokastiga hag̃ua ko mundo hembiapo vai rehe. Oĩmbaitéma ombokastiga hag̃ua umi aty religioso-kuérape hikuái ombotove haguére pe tesape ha pe añetegua oñeme'ẽ vaekue chupekuéra. Pe marandu guasu, ombojoajúva pe ánhel peteĩha, mokõiha ha mbohapyha marandu, oñeme'ẽva'erã ko mundope. Kóva va'erã ore rembiapo mbytépe oguapýva mba'e. Umi añetehápe ogueroviáva Cristo-pe oñemoĩ porãta hesakã hag̃uáicha Jehová léi ndive. Pe sábado ha'e pe techaukaha Tupã ha Itavayguakuéra apytépe, ha ore jahechauka va'erã ñaneñeñangarekoha Tupã léi rehe jahayhúvo pe sábado. Ha'e va'erã pe techaukaha ombojoavy hag̃ua Tupã tavaygua ojeporavóva ha ko mundo. Tuicha mba'e ningo jaiko hag̃ua jerovia hag̃uáicha Tupãme. Kóva oguereko avei tesãi rehegua reforma. He'ise ñande tembi'u tekotevẽha ndahasýi, ha jajoko porã va'erãha ñandejupe opa mba'épe. Hetaichagua tembi'u ojehecháva heta jey mesa ári ndaha'éi tekotevẽva, ha tuicha mba'e vai. Apytu'ũ ha tete oñeñongatu va'erã iporãvéva tesãi rekópe. Umi oñembokatupyrýva añoite Tupã kuaa ha kyhyjepe oiporavova'erã oñeme'ẽ hag̃ua chupekuéra tembiaporã guasu. Umi yma guive oĩva añeteguápe, ha upéicharõ jepe ndaikatúiva omboyke hag̃ua tekojoja potĩva rembipota umi mba'e vai rembipota-gui, ha iñakãrapu'ã justice, misericordia ha Tupã mborayhu rehegua ojejopy ha oñepytũmby vaekue, umívape oñemboguejyva'erã pe tembiapo guasu-gui.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Tupã oguereko mbo’epy iñimportánteva Itaýrape g̃uarã oñembo’e hag̃ua. Ko’ã mbo’epy oñeaprendérire ra’e yma, hembiapo ndoikomo’ãiva pe tenda ko árape oĩhápe. Peteĩ mba’e tekotevẽ ojejapo. Ani oñemokañy pe añetegua umi ministro térã kuimba’e oĩva tembiapoukapýpe-gua guive, oñeñandu hag̃uáicha ikatu hag̃uáicha ohupyty iñembopochy. Ñane institusión-kuéra ndive tojoaju kuimba’e ipy’a guapýva ha arandu reheve omombe’útava Tupã remiandu tuichakue javeve. Tupã pochy hendy umi oikóva so’o reko jerovia’ỹme ha iñemomba’eguasúpe ohechauka va’ekue techaga’u Imba’e reko sãmbyhy rehe. Ha’ekuéra omoĩ hag̃ua pe tembiapo py’aguapy ha ñemotenonde jejahéi hag̃uáicha.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Opaite tape japu ha’e peteĩ ñembotavy, ha oñemombarete ramo, ipahápe oguerúta ñehundipa. Upévare pe Ñandejára oheja umi omanteneva’ekue apopy vai oñehundi hag̃ua. Pe áraite jepe oñehendu jave jeguerohory ha ñembohovái, upe jave voi ou ñehundi pya’e. Oĩ umi, jepe oikuaa hikuái pe ñembojovake ambuekuéra oguerekova’ekue, jerovia’ỹ rupi, ojere mombyry pe ñemonguetágui. Ko’ãva mokõive hendy. Oikuaáma hikuái Ñandejára rembipota ha ndojapói. Iñembyasy ha’eva’erã ijojaha hag̃ua hembiapo vaípe. Ndojapysakái pe Ñandejára ñe’ẽre.” Kress Collection, 105, 106.