The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
La rebelión del Adventismo laodicense en 1863 ha sido tipificada por la maldición pronunciada contra la reedificación de Jericó.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Ha Josué omoñeʼẽmbarete chupekuéra upe jave, heʼívo: “Toñemaldecíto Ñandejára renondépe pe kuimbaʼe opuʼãva ha omopuʼã jeýva ko táva Jericópe; itaʼyraypy rehe omoĩta iñepyrũmby, ha itaʼy pahague rehe omoñemboʼýta hokẽnguéra”. Josué 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
La rebelión del adventismo laodicense en 1863 ha sido tipificada por los edificadores al rechazar la piedra angular.
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. Matthew 21:42, 43.
Jesús he'i chupekuéra: Ndapeleei piko araka'eve umi Escritúrape: “Pe ita umi omopu'ãva omboyke va'ekue, upévaite oiko pe ángulo akãrã; kóva ou Ñandejáragui, ha ñane resa renondépe iporãiterei”? Upévare ha'e peẽme: Ñandejára Rréino ojeipe'áta pendehegui, ha oñeme'ẽta peteĩ tetã ome'ẽvape hi'a. Mateo 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
La rebelión del adventismo laodicense en 1863 ha sido tipificada por el becerro de oro de Aarón.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Ha’ekuéra he’i chéve: Orejapouka oréve tupãnguéra, oho hag̃ua orerenonderã; ko Moisés rehe katu, kuimba’e oreguenohẽva’ekue Egipto retãgui, ndajaikuaái mba’épa oiko hese. Ha che ha’e chupekuéra: Oimeraẽ oguerekóva óro, toipe’a ijehegui. Upéi ome’ẽ chéve hikuái; ha che amombo tatápe, ha osẽ ko ra’y vakara’y. Ha Moisés ohechávo tavayguakuéra opívo; (Aaron niko ojapo va’ekue chupekuéra opí hag̃ua hag̃ua tĩrõ ñemotĩ hag̃ua iñenemigokuéra renondépe). Éxodo 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Pe jerovia Laodicea-pegua Adventísmo rehegua ary 1863-pe, oñemoha’ãnga Jeroboam mokõi vaka ra’ãnga óroguigua rehe.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Oĩramo ko tetãygua ojupi hag̃ua oikuave’ẽ hag̃ua mymbajuka Ñandejára róga Jerusalénpe, upéicharõ ko tetãygua py’a ojevýta jey ijára gotyo, ha’éva Roboam, Judá ruvicha guasu; ha che jukáta, ha ojevýta jey Roboam, Judá ruvicha guasu gotyo. Upémarõ mburuvicha guasu oñemongeta hag̃ua guáicha, ha ojapo mokõi vaka ra’anga órogui, ha he’i chupekuéra: Hetaiterei peẽme guarã pejeupi hag̃ua Jerusalénpe; péina ápe pendejára kuéra, Israel, peneguenohẽ va’ekue Egipto yvýgui. Ha peteĩva omoĩ Betélpe, ha ambuéva omoĩ Dánpe. 1 Reyes 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Pe rebelión Laodiceana Adventista ary 1863-pe, oñemoha’anga poroproféta Judá-gua omano va’ekue mburika ha león mbytépe.
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. 1 Kings 13:23, 24.
Ha ojehu rire tembi’u, ha ho’u rire avei, ha’e omoĩ hag̃ua chupe pe mburika ári, pe maranduhára Tupãgui ojevyru va’ekuépe g̃uarã. Ha ha’e oho rire, peteĩ león ojuhu chupe tape rehe ha jukáma chupe; ha hete omanóva opyta oñemombo tape ári, ha pe mburika opyta ijykére, ha pe león avei opyta pe hete omanóva ykére. 1 Reyes 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
La rebelión del adventismo laodicense en 1863 ha sido tipificada por la décima prueba del antiguo Israel que dio comienzo a su peregrinación por el desierto.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Ha che aikovéicha, opaite yvy henyhẽta Ñandejára mimbipa rehe. Umi kuimba'e ohechava'ekue che mimbipa ha che mba'apo hechapyrãva ajapova'ekue Egíptope ha desiértope, ha ko'ág̃a che ñeha'ãva'ekue pehẽ jey, ha nohendúiva che ñe'ẽ; añetehápe, ha'ekuéra ndohechamo'ãi pe yvy ahura va'ekue itúva kuérape; ni peteĩ umi che mbochýva ndohechamo'ãi upéva. Che rembiguái Caleb katu, ambue espíritu orekógui hendive ha chemoirũmbaitégui, chupe aikemoingéta pe yvýpe oike haguépe; ha iñemoñare ohupytýta upéva. Números 14:21–23.
The apostle Paul taught:
Pe apóstol Pablo ombo’e:
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.
Ko'ág̃a opa ko'ã mba'e ojehu chupekuéra techapyrã-rã; ha ojehai ñanembo'e hag̃ua ñandéve g̃uarã, ñande ári og̃uahẽmava ko yvy arapaha. 1 Corintios 10:11.
Commenting on that prophetic principle, Sister White said:
Okomentávo upe principio profético rehe, Hermana White he’i:
“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 yma guare proféta kuéra oñe’ẽ vaʼekue saʼive ijatiʼýpe g̃uarã, ha hetave ñandéve g̃uarã, upéicha rupi iprofesía kuéra oĩ mbaʼeporãme ñandéve g̃uarã. ‘Koʼã mbaʼe oiko vaʼekue chupekuéra techapyrãrã; ha ojehai vaʼekue ñande ñemoñeʼẽrã, ñande ári oguahẽma vaʼekuépe ko mundo paha.’ 1 Corintios 10:11. ‘Ndahaʼéi hag̃ua ijeheguikuéra, síno ñandéve g̃uarã ombaʼapo hikuái umi mbaʼépe, koʼág̃a ojeikuaauka vaʼekue peẽme umi opredikáva peẽme evangelio Espíritu Santo oguejýva yvágagui rupive; umi mbaʼe ángel kuéra ohechase avei.’ 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 oñapytĩ oñondivepa hembiporãita ko ñemoñare paha-rã. Opaite mba’e guasu ha tembiapo solemne Ojegueroguatáva Testamento Tuja rembiasakuepe oiko va’ekue, ha oiko hína, oñembopyahu jey tupãope ko’ã ára pahápe.” Selected Messages, libro 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Pe ama’ẽrã ama pahague rehegua, Isaías he’iháicha, ha’e peteĩ marandu; ha’e ohechauka umi iñañáva ndoikosemo’ãi hese, ha omombe’u upe maranduha “ta’ãngami ári ta’ãngami”.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Mávape piko ombo’éta arandu? ha mávape piko omoikũmbýta pe doctrina? Umi kambygui oñemomombyrývape, ha umi pyti’agui oñemboykévape. Ñandejára rembiapoukapy niko oĩva’erã rembiapoukapy ári, rembiapoukapy ári; línea ári, línea ári; ko’ápe michĩmi, ha upépe michĩmi: pórke ñe’ẽjurujái rupive ha ambue ñe’ẽme oñe’ẽta ko tavayguakuérape. Umipe he’i va’ekue: Kóva hína pe pytu’u ikatuhápe pembopytu’u pe kane’õvape; ha kóva hína pe piro’y: upéicharõ jepe, ndaipotái va’ekue ohendu. Ha Ñandejára ñe’ẽ oiko chupekuéra hag̃ua rembiapoukapy ári, rembiapoukapy ári; línea ári, línea ári; ko’ápe michĩmi, ha upépe michĩmi; hag̃ua oho, ha ho’a hapykuévo, ha oñembyai, ha oñeñuhã, ha ojepokuaa. Isaías 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Umi seis línea jaguerekóvagui ñamombe’úva’ekue ko’ág̃a, ha oĩ por supuesto ambuekuéra ndajahechaukáiva’ekue, peteĩ omomba’e 1863 ary, peteĩ prueba progresíva opa hag̃uáicha ogueraháva’ekue pe tapevy rei desiértope. Mokõi omomba’e peteĩ tavayguakuéra yma guare pe ñe’ẽme’ẽ rehegua ojehejáva ha oñemyengovia peteĩ tavayguakuéra pyahu ojeporavóva rehe. Peteĩ ohechauka peteĩ maldición ojejapojey haguére peteĩ mba’e ojehejava’erã va’ekue oñehundi ha ojehejareínte Tupã maldición guýpe, ha ambue ohechauka peteĩ maldición ojevy haguére pe tenda ndajaikéiva’erãmo’ã guive. Mokõi ome’ẽ techapyrã umi mba’e japu rehegua umi mokõi tabla Diez Mandamiento rehegua, ombojegua va’ekue Habacuc mokõi tabla rehegua.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Aarón ha Jeroboam vaka raʼy óro rehegua ohechauka peteĩ taʼãnga japu ñembyasy rehegua, upéva ohechaukáva pe kuatia japu 1863 pegua. Oñembojoajúramo, mokõi testígo Aarón ha Jeroboam rehegua omboʼe Habacuc mokõi tabla ohechaukaha peteĩ tabla, peteĩchaitévo umi mokõi tabla Diez Mandamiento rehegua ohechaukaháicha peteĩ léi Tupãgui. Oñondive hag̃ua peteĩ símbolo, oñemopyendáva mokõivéva rehe oñembojoajúramo. Umi peteĩchaite dinámica profética oĩva léi Tupãgui mokõi tabla rehe, oĩ avei Habacuc mokõi tabla rehe; ha oñondive, Aarón ha Jeroboam mbaʼe japu ohechauka pe fenómeno profético.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Adventismo ñepyrũrã oñemoha’angáva’ekue pe ta’ãnga envidia rehegua rupive Ezequiel 8-pe. Pe visión oñepyrũva ára poha, jasy poteĩha, ary 6-pe, Ezequiel 8-pe, osegi Ezequiel 9 peve, upépe ojehechauka haguéicha pe sélado umi cien cuarenta y cuatro mil rehegua. Oñeñe’ẽvo pe techaukaha sélado rehegua Ezequiel 9-pe, Hermana White omoinge Tupã reko peteĩ mba’e rechaukaha omombe’úva ha’éha mbohapyha ha irundyha generación-pe Tupã ohusgaha umi naiñe’ẽrendúivape. Upévare ha’e ombojoaju pe añetegua oñembojoajúva directamente pe mokõiha mandamiento rehe, upéva hína pe mandamiento ombotovéva ta’ãnga ñemomba’e guasu, Aarón ha Jeroboam vaka órovaicha.
“‘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 ohenói pe kuimba’épe oñemonde va’ekue ao líno-gui, oguerekóvape ikostádo ykére pe eskritor ryru tintaguigua; ha Ñandejára he’i chupe: Ehasa táva mbytépe, Jerusalén mbytépe, ha emoĩ peteĩ techaukaha umi kuimba’e renondépe opytu’úva py’ahẽ ha osapukáiva opa umi ñañaite rehe ojejapóva ipype. Ha umi ambuévape he’i che ahenduháicha: Peho hapykuéri chupe táva rupi, ha pejuka; ani pende resa oporoporiahuvereko, ha ani peiporiahuvereko: pejukaite tuja ha mitãrusu, kuñataĩnguéra ha mitã michĩnguéra, ha kuña; ha ani peñemboja avavére oĩhápe pe techaukaha; ha peñepyrũ che tupaópe. Upérõ oñepyrũ hikuái umi kuimba’e tuja oĩva’ekue óga renondépe.’”
“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 ohejátama hag̃ua pe tróno poriahuverekorãva pe santuario yvagapeguágui, oñemonde hag̃ua ao jehepyme’ẽrãme, ha ohykýi hag̃ua Ita’yrõ juicio-kuérape umi ndohovái vaʼekuépe pe tesape Tupã omeʼẽ vaʼekue chupekuéra. ‘Ndaipyaʼéi rupi oñemeʼẽ hag̃ua castígo peteĩ tembiapo vai rehe, upévare yvypóra raʼykuéra korasõ oñembopyʼaguasu hag̃ua ojapo hag̃ua ivaíva.’ Tupã oñembopyʼaguasu hag̃ua, Ñandejára ohechauka haguéicha hesekuéra ipasiénsia ha ipukukue hag̃ua ogueropuʼaka chupekuéra, upéva rangue umi ndokyhyjéiva Tupãgui ha ndohayhúiva pe añetegua omombarete ikorasõkuéra tape vaípe. Hákatu, oĩ límite jepe Tupã ogueropuʼaka hag̃ua; ha heta ohasáma umi límite. Ohasáma hikuái pe grásia rembeʼy, upévare Tupã tekotevẽ oike hag̃ua ha omoañete hag̃ua iñemombaʼe 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.
“Amorreo kuéra rehe Ñandejára he’i vaʼekue: ‘Irundyha generación-pe ou jeýta koʼápe: amorreo kuéra rembiapovai gueteri nohenyhẽmbái.’ Jepémo ko tetã ojekuaa porã vaʼekue itaʼanga hag̃ua ñemombaʼe ha ivaikue rupi, gueteri nohenyhẽmbái hembiapovai ryru; ha Tupã nomeʼẽmoʼãi kuri mandamiento oñehundipa hag̃uaite. Umi tavayguakuéra ohechavaʼerã kuri pe pokatu Tupãgui ojehechaukáva hesakã porã hag̃uáicha, ikatu hag̃uáicha opyta hag̃ua ñemomaranduʼỹre. Pe Apohare poriahu hag̃uáva oipota kuri ogueropuʼaka hag̃ua hembiapovai pe irundyha generación peve. Upéi, ndahecháiramo oñemoambue porãve hag̃ua, hiʼarikuéra hoʼavaʼerã kuri Ijovakekuéra.”
“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 exactitud ndojejavýivape pe Infinito osegi gueteri oguereko hag̃ua peteĩ kuénta opa tetã rehe. Ha’e ojapo aja iporãsy rehegua oñepresenta hag̃ua ñehenói ñearrepentimientorã, ko kuénta opytáta abierto; ha umi cifra og̃uahẽ vove peteĩ monto pe Tupã omoĩ vaʼekuépe, oñepyrũ iminisério ipochy rehegua. Pe kuénta oñemboty. Pe paciencia divina opa. Ndaipóri véima jerure poriahuverekorã hesekuéra hag̃uáicha.”
“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.
“Maranduhára, oma’ẽvo umi ára pukukue rupive, ohecha ko ára ojehechauka hag̃ua chupe visión-pe. Ko ára tetãnguéra ohupyty porãite hikuái poriahuvereko ndojehechavéiva araka’eve. Umi jehovasa yvágagui iporãvéva oñeme’ẽ chupekuéra; hákatu tuicháva jejapo, mba’erechaukaha, ta’anga ñemomba’e, Ñandejárare ñemboyke, ha aguyje’ỹ vaikue ojehai hesekuéra. Pya’e hikuái omboty hag̃ua iñemombe’upy Ñandejára 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.
“Ha pe mba’e chemongyhyjéva ha’e pe añetegua umi oguerekóva’ekue pe tesape ha jehovasa tuichavéva oñemongy’aha pe tekoañáme oisãmbyhývape. Oñemboguata umi hekojojáva’ỹva ijerére oĩvare, heta tapicha, jepe umi omombe’úva añetegua apytégui, ro’ysãma ha ojegueraha chupekuéra pe añáme hatã osyryva rupi. Pe ñembohory opavavépe oñemyasãiva pe Tupãrayhu añetéva ha teko marangatu rehe omoingove’ỹ hag̃ua umi ndojoajúiva hi’aguĩ hag̃uáicha Tupã ndive pe hekojerovia Hembiapoukapy rehe. Ha’ekuéra oikóirire pe tesape rapére ha ohendúramo pe añetegua py’a guive, ko léi marangatu ojehechakuaavéta chupekuéra iporãitereiha ko’ãicha oñemboykévo ha oñemomombyry jave chugui. Ojehechaukavévo pe ñemomba’e’ỹ Tupã léi rehe, pe línea ombojoavýva umi oñangarekóva hese ha yvóra apytépe ojekuaa porãvéva. Mborayhu umi tembiapoukapy yvagapeguáre okakuaa peteĩ atype, ambue aty ombohetavévo hesekuéra pe ñemomba’e’ỹ.”
“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 krísi og̃uahẽ pya’e. Umi cifra pya’eterei okakuaáva ohechauka Ñandejára jehechaga’u ára hi’aguĩmaha og̃uahẽ hag̃ua. Jepe ndopy’aguasúi ombohovái hag̃ua kastígo, upéicharõ jepe okastigáta, ha pya’eterei. Umi oguatáva tesapepe ohecháta umi techaukaha pe mba’e vai hi’aguĩva rehegua; ha katu ndopytava’erãi kirirĩháme, tekotevẽ’ỹre ojapysaka hag̃uáicha pe ñehundi rehe, omokyre’ỹ ijupekuéra pe jeroviápe Ñandejára omo’ãtaha Ipuéblope pe ára jehechaga’u jave. Nahániriete. Oikuaava’erã hikuái ha’eha idévape omba’apo kyre’ỹme oisãmbyhy hag̃ua ambuépe kuéra pe jehesalvape, oma’ẽvo jerovia mbaretépe Ñandejára rehe pytyvõrã. ‘Pe ñembo’e kyre’ỹ ha akóintegua peteĩ ijojaha’ỹva rehegua tuicha mba’e omba’apóvo.’”
“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 levadúra tekoporã rehegua ndokañypáiriete gueteri ipokatu. Pe ára pe tupao oĩ jave tuichavéva pe peligro ha ñembyasýpe, umi michĩva aty oĩva tesape ryepýpe hasẽta ha osapukáita umi jeguaru ojejapóva upe tetãme rehe. Ha iñimportantevéva, ijerurekuéra ojupi hag̃uáicha tupao rehehápe, pórke imembrokéra oiko hikuái 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 mbovymi ñembo’e ko sa’ive jeroviapyrépe ndoikomo’ãi rei. Ñandejára osẽ vove peteĩ hepykue hag̃ua ramo, outa avei peteĩ ñangarekorãicha opavave umi oguerekóva jerovia ipotĩ hag̃uáicha ha oñangarekóva ijehekuéra ani hag̃ua oñemongy’a arapýre. Ko árape ae Tupã opromete ohepykueha hag̃ua imba’éva poravopyre, osapukáiva chupe ára ha pyharekue, jepe ha’e ipuku hag̃ua hendivekuéra.”
“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 tembiapoukapy ha’e: ‘Pehasa pe táva mbytépe, pehasa Jerusalén mbytépe, ha pemoĩ peteĩ techaukaha umi kuimba’e syváre, umi ipy’ahẽ ha osapukáiva opa umi mba’e vai ojapóva upépe rehe.’ Ko’ã ipy’ahẽva ha osapukáiva omoherakuã kuri tekove ñe’ẽ; ha’ekuéra okorrehi, ome’ẽ ñemoñe’ẽ ha ojerure asy. Oĩ va’ekue, omongy’áva Ñandejárape, oñembyasy ha omomirĩ ipy’a Henondépe. Péro Ñandejára gloria ojeipe’a va’ekue Israel-gui; jepevérõ heta gueteri osegi va’ekue religión reko oka guáva, Ipu’aka ha Ipytu’ũ ndojekuaavéi upépe.” Testimonies, tomo 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Ojedividi hag̃ua hekopete pe visión oñeñeʼẽva sélado rehe, Ezequiel omoĩ haguéicha tenonde gotyo, tekotevẽ jaikuaa porã umi irundy generación Adventismopegua. Hermana White omoñepyrũ pe pasáhe roiporavóva ohechauka hag̃ua mbarete porã Ezequiel kapítulo nueve rehe, ha avei pe párte roiporavóva opa peteĩ ñeʼẽjey directo rehe Ezequiel kapítulo nueve rehe. Pe pasáhepe heʼi Ezequiel rehe: “Pe proféta, omañávo umi ára ohasáva rupive, ohecha kuri ko tiempo oñemoĩha henondépe pe visiónpe.” Ezequiel ohecha umi circunstancia oikóva pe sélado aja umi cien cuarenta y cuatro mil rehe.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Pe artíkulo mboyveguápe rohechauka mbohapy jehasapyre específico Espíritu de Profecía-gui, Isaías “Efraín ka’u rehegua”, ko jehasapyrepe oñembohérava “kuimba’e yma guaréva”, ha mokõivéva jehasapyrepe ohechaukáva Jerusalén (Adventismo) ruvichakuéra, ndaikatuiha ohecha oĩtaha peteĩ jehechauka guasu Tupã pokatu rehegua yma guaréreicha. Ko jehasapyrepe upe Tupã pokatu jehechaukaete ha’ekuéra ndohechaséiva oikóta pe juicio divino oguahẽva hi’ári reheve, oje’égui: “pe pueblo ohechava’erãkuri pe pokatu divino oñemanifesta hag̃uáicha peteĩ hendáicha ojehechakuaáva, opyta hag̃ua peteĩteĩ mba’eve hag̃uáicha ndoguerekói hag̃ua ñemomarandu hag̃ua.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Adventismo Laodiceagua ojehechakuaa’ỹ pe ama pahague jehechauka oñepyrũva’ekue omboysýi hag̃ua 11 jasyporundy 2001-pe, ha katu ha’ekuéra ohecháta upe ama hag̃ua hu’ã ijapýrape pe marandu Pyhare Mbyte Sapukái rehegua oñemoñe’ẽjey vove umi ára pahápe. Upe marandu ha’e Islam mbohapyha Aipo rehegua. Ndajéipa yma Israel yma guare mburuvichakuéra, omosãingo rire ramoite iMesíaspe kurusúre, ohechámi mba’éichapa Espíritu Santo oñeñohẽ Pentecostéspe?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Pe pasáhe ohechauka hína pe iglesia, ha upéva, pe contexto rupive, Ezequiel ohechauka Jerusalén ramo; ha umi miembro oĩva iglesia ryepýpe (Jerusalén), oñembojoja peteĩ “aty michĩva” rehe, ha umíva avei ojekuaa umi “oguatáva tesapépe” ramo, ha ha’e hikuái pe “mbovy jeroviaha”. La Biblia ombo’e “heta” ohenoihague, hákatu “mbovy” ojeporavohague. Pe pasáhe tema oike Tupã pochy rehe, ojeguerúva Itavayguakuéra ári. Tavayguakuéra voi ogueru hi’ári ijehusga, hákatu Tupã omyesakã porã ha’eha Ijára ángelkuéra umi omboguatáva pe tembiapo ñehundígui. Tupã araka’eve ndijapúi, ha Ha’e opromete va’ekue ha’e voiha pe ojehecháva yvypóra rembiapo vaikue rehe pe mbohapyha ha irundyha ñemoñare peve. Oñemoĩ hag̃ua pe jehusga ñemboguata ambue rehe, Tupã rangue, ha’e hína oñembotove hag̃ua Heko tee, ha oñeikũmby hag̃ua Ha’e ijapuha.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Pe pasáhe ohechauka vove Ezequiel pegua ánhel kuéra ohundíva oñepyrũ ohasávo Jerusalén rupi, upévare voi “iñepyrũ hembiapokue ipochy rehegua”. Tupã pochy oñepyrũ Jerusalén ndive, ha’éva itupao, ha’éva Adventísmo Laodicense.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Og̃uahẽma niko ára huísio oñepyrũ hag̃uáicha Tupã róga guive; ha oĩramo ñande rehe peteĩha oñepyrũ, mba'éicha piko ipaháta umi ndojejapóiva Tupã evanhélio? 1 Pedro 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Tupã pochy ojejapo Tupã remimboukuéra rupive, ha ha’ekuéra rembiapo oñepyrũ vove, oñemandu’a chupekuéra “toinupã” opaite, ha “ani pene resa oporoporiahuvereko, ani avei peporiahuvereko: pejukaite itujáva ha mitãrusu, kuñataĩnguéra ha mitã’i kuéra, ha kuñanguéra: ha ani peñemboja avavére oĩhápe pe techaukaha; ha peñepyrũ Che Róga Marangatúpe.” Tupã pochy ojejapo ángel marangatu kuéra rupive, ha pe mba’e jahechaukase ko’ápe ha’e ñepyrũrã Tupã pochy rembiguái rehegua ojejapoha irundyha generación-pe.
We will continue this study in the next article.
Romoĩta ko ñehesa’ỹijo ambue artículope.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Ha oikóta Ñandejára sacrifísio ára, che akastigáta mburuvichakuérape, mburuvicha guasu ra’ykuérape, ha opa umi oikóva ao ambuegua reheve. Upe árape avei che akastigáta opa umi oporombohasáva okẽ renda ári, henyhẽva ijára róga kuérape mbarete vai ha ñembotavygui. Ha oikóta upe árape, he’i Ñandejára, osẽta sapukái pira rokẽ guive, ñemboja’o mokõiha tenda guive, ha peteĩ sununu guasu yvytykuéra guive. Pejahe’o, peẽ peikóva Makteshpe, pórke opa umi ñemuhára retakuéra oñehundi; opa umi ogueraháva plata oñemombopa. Ha oikóta upe jave, che ahesape Jerusalénpe aranduka rendykuéra reheve, ha akastigáta umi kuimba’e oñemopyendáva iky’a ári; umi he’íva ipy’apýpe: Ñandejára ndajajapói mba’e porã, ni mba’e vai avei. Sofonías 1:8–12.