The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”
Amorreo-kuéra rembiasakue ojepuru ojehechauka hag̃ua pe ára Tupã pochy oñemboajéta jave Adventismo Laodiceagua rehe. Hermana White ohechauka hag̃ua Tupã ára oiporavóva oikuaaukávo iporomoĩmbaha peteĩchaiteha umi ára pahápe, pe cien cuarenta y cuatro mil oñesellárõ guare, ha upéichaite avei vaʼekue Tupã oguerúrõ guare ipochy Amorreo-kuéra ári. Haʼe heʼi: “Aunque” pe Amorreo retã “ojejhechakuaa vaʼekue hekove tupãʼỹme ha ivaikue rehe, ndohupytýi gueteri hembiapo aña kópa henyhẽ hag̃ua... Pe Apohare poriahuverekóva oime vaʼekue oaguanta hag̃uáicha hembiapo vaikue pe irundyha generación peve. Upéi, ndahecháramo oñemoambueha iporã hag̃uáicha, umi ijuicio-kuéra hoʼavaʼerã kuri hiʼarikuéra. Hendápe ndojejavýiva precisión reheve, pe Infinito akóinte oguereko peteĩ kuatiaʼaty opa tetã ndive. Ha Iporiahuvereko oñekuaveʼẽ aja ñehenóime oñearrepenti hag̃ua, ko kuatiaʼaty opytáta abierto; péro umi cifra-kuéra oguahẽ vove peteĩ cantidad Tupã omoĩvaʼekuépe, oñepyrũ Ipochy ministerio. Pe kuatiaʼaty oñemboty. Pe paciencia divina opa.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Hermana White ombojoaju porãiterei pe ministerio Tupã pochy rehegua oñemoĩva Adventismo Laodiceaguáre Ezequiel ta’ãngahai ohechaukahápe pe jehechauka rehegua umi cien cuarenta y cuatro mil oñemboselláva, oñepyrũha ijapópe angaipa kópa henyhẽmbávo, ha upe kópa oguahẽha henyhẽmbaitépe pe irundyha generaciónpe. Ko’ã marandu ha’e oñemoĩmbáva pe visión ñemohendápe oñepyrũva capítulo ocho-pe, upéva ohechaukáva irundy mba’e vai oñembohetavéva ohóvo.
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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Upéi he’i chéve: Yvypóra ra’y, ehupi ko’ág̃a nde resa yvate gotyo, yvate gotyo. Upémarõ ahupi che resa yvate gotyo, ha péina yvate gotyo, altar rokẽme oikehápe, oĩ pe ta’anga ñemboropochy rehegua. Ha he’i jey chéve: Yvypóra ra’y, reikuaápa mba’épa ojapo hikuái? umi teko vai tuichaitéva Israel róga ojapóva ko’ápe, che añemomombyry hag̃ua che tupaógui? Jepémo upéicha, ejere jeýna, ha rehecháta gueteri teko vai tuichavéva. Upéi che reraha korapy rokẽme; ha ama’ẽ ramo, péina peteĩ kuápe tapýpe. Ha he’i chéve: Yvypóra ra’y, ejoavy ko’ág̃a pe tapy; ha ajoavy rire pe tapy, péina peteĩ okẽ. Ha he’i chéve: Eike, ha ehecha umi teko vai ñaña ojapóva ko’ápe. Upémarõ aikéma ha ahecha; ha péina opaichagua tymba otyryrýva, mymba jeguaru hag̃ua, ha opa umi ta’anga Israel róga pegua, ojeguapykáva tapy rehe jerére. Ha oĩ henondépekuéra setenta kuimba’e Israel róga myakãhára yma guaréva, ha ijapytepekuéra oĩ Jaazanías, Safán ra’y; káda peteĩ oreko ipópe hakuãryru, ha peteĩ arai hũ hyakuã asýva inciénso ojupi yvate. Upéi he’i chéve: Yvypóra ra’y, rehecháma piko mba’épa ojapo Israel róga myakãhára yma guaréva pytũmbýpe, káda peteĩ ita’angakotýpe? Oje’égui hikuái: Ñandejára ndohechái ñandéve; Ñandejára ohejarei ko yvy. Ha he’i avei chéve: Ejere jeýna, ha rehecháta gueteri umi teko vai tuichavéva ojapóva hikuái. Upéi che reraha Ñandejára róga rokẽ rokẽme oĩva yvate gotyo; ha péina, upépe oguapy kuñanguéra hasẽva Tammuz rehe.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Upéi he’i chéve: Rehechámapa kóva, yvypóra ra’y? Ejevýna jey, ha rehechavéta umi mba’e jeguaru tuichavéva ko’ãvagui. Ha chemoguahẽ Ñandejára róga korapy ryepýpe; ha péina ápe, Ñandejára tupaópe okẽme, pe korapy guasu ha pe altar apytépe, oĩ va’ekue amo mokõipa cinco kuimba’e, ijaty kuéra Ñandejára tupaóre, ha hova kuéra kuarahyresẽ gotyo; ha omomba’eguasu hikuái kuarahýpe, kuarahyresẽ gotyo. Upéi he’i chéve: Rehechámapa kóva, yvypóra ra’y? Ndaha’éi piko mba’e michĩva Judá rogaguápe ojapo hag̃ua ko’ápe umi mba’e jeguaru ojapóva? Ñande yvy henyhẽgui hikuái mbarete vai reheve, ha ojere jey chembopochy hag̃ua; ha péina ápe, omoĩ hikuái pe hakã’i itĩre. Upévare che avei ajapóta hese kuéra pochy reheve; che resa ndoheja mo’ãi, ha ndacheporiahuvereko mo’ãi; ha sapukáiramo jepe chéve che apysápe ñe’ẽ hatãme, ndahendumo’ãi chupekuéra. Ezequiel 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Ezequiel ojehechauka rire pe ñemboavai peteĩha, ha’éva ta’anga ñemborakuaáva ñemoĩ altar rokẽ jeikeha rupi, ojeikuaauka chupe ojehechaukataha chupe ñemboavai tuichavéva upe ta’anga ñemborakuaávagui. Pe mokõiha ñemboavai ojehechauka umi koty kañymby rupive, upépe mburuvichakuéra, ojehechaukáva karaikuéra yma guare ramo, oñembo’e, ojehechaukáva inciensóramo, ha he’i Ñandejára ohejahamaha yvy ha ndohechavéiha chupekuéra. Péro Ezequielpe ojeikuaauka ohechataha gueteri ñemboavai tuichavéva ko’ãvagui.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Pe mbohapyha jehecharamo’ỹ vai ojehechauka “kuñanguéra ojahe’óvo Tammuz rehe”; upéicharõ jepe, oĩ gueteri peteĩ jehecharamo’ỹ vai tuichavéva upévagui, pe irundyha jehecharamo’ỹ vai rehegua omombe’úgui peteĩ mburuvichakuéra aty mokõipa po kuimba’e omomba’eguasúvo kuarahýpe, ikupe kuéra templo gotyo.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Pe irundyva ñembojeguarúpe he’i “kuimba’e tuja kuéra” “omyenyhẽ hague yvy mbaretépe, ha ojevýma chembopochy hag̃ua; ha péina, omoĩ hikuái pe hakã’i hẽtũme.” Pe “ára ñembopochy rehegua” hína upe ára oñepyrũhápe Tupã rembiguái pochy, ymaite guaréicha Israel yma guarépe omboykérõ guare Josué ha Caleb marandu Yvy Ñeme’ẽpy rehegua. Pe marandu sellado rehegua ñemboyke ohechauka araka’épa oñemyenyhẽ Jerusalén rembiapo vai kópa. Josué ha Caleb ohechauka pe aty michĩvape, ha’éva umi mbovymi jeroviapýva osuspiráva ha osapukáiva umi ñembojeguaru rehe káso tupaope ha yvýpe.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Upéi Moisés ha Aarón oñesũ hova yvýre opa aty guasu, Israel ra’ykuéra ñembyaty renondépe. Ha Josué, Nun ra’y, ha Caleb, Jefone ra’y, umi oĩva apytépe umi ohechava’ekue pe yvy, omondoro ijao: ha oñe’ẽ hikuái opa Israel ra’ykuéra aty guasúpe, he’ívo: Pe yvy rohasa va’ekue roipyguara hag̃ua, peteĩ yvy iporãitereíva. Ñandejára ojuhu porã ramo ñanderehe, upéicharõ ñande reraháta ko yvýpe ha ome’ẽta ñandéve; peteĩ yvy osyryryhápe kamby ha eíra. Ani hag̃uáinte pepu’ã Ñandejára rehe, ha ani avei pekyhyje pe yvy retãygua kuéragui; ha’ekuéra niko tembi’u ñandéve g̃uarã: iñangarekoha ojeipe’a chuguikuéra, ha Ñandejára oĩ ñanendive: ani pekyhyje chuguikuéra. Ha opa pe ñembyaty he’i ojepohano hag̃ua hese kuéra ita reheve. Upémarõ Ñandejára glória ojechauka pe tavernákulo ñembyatýpe opa Israel ra’ykuéra renondépe. Ha Ñandejára he’i Moiséspe: Araka’e peve piko ko tetã chembopochýta? ha araka’e peve piko ndojeroviamo’ãi cherehe opa umi techaukaha ajapova’ekue ijapytepekuéra rupi? Ainupãta chupekuéra mba’asy vai reheve, ha aipe’áta chuguikuéra pe herencia, ha ndehegui ajapóta peteĩ tetã tuichavéva ha mbaretevéva chuguikuéragui. Números 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
Pe “provokasión” omoñepyrũ vaekue umi opuʼãva Números-pe, ha avei Ezequiel-pe, oñemopyenda pe opuʼãva omboykére ikatu hag̃uáicha ohechakuaa umi “señal” ojehechauka vaekue. Umi “señal” ojehekýi vaekue Moisés tiempo-pe, haʼe umi “señal” ohechaukáva mbaʼéichapa oñemanifesta Tupã puʼaka umi Millerita kuéra rembiasakuépe. Israel yma guare ombopochy Tupãme ohejávo rei umi “señal” oñemanifesta hague ipuʼaka iñepyrũmby rembiasakuépe. Pe sellado tiempo-pe umi cien cuarenta y cuatro mil rehegua, Israel koʼág̃agua avei ombotove (ojere hapykuére) upe iñepyrũmbyete rembiasakue voi, pe vaʼerãmoʼã kuri “señal”-ramo, omeʼẽ hag̃uáicha chupekuéra ohechakuaa pe “Midnight Cry” rembiasakue jevyjey, oñehaʼãjeyva umi ára pahápe.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Tupã oheja umi opuʼãvape ohecha pe jehechauka jey Tupã puʼaka rehegua, haʼe hag̃ua pe jehechauka jey Tupã puʼaka rehegua ndahaʼéi hag̃ua añoite pe ama pahague, síno pe añetegua oisalvátavaʼekue chupekuéra, oĩ rire guare umi ohayhúva pe añetegua apytépe.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Ezequiel ochope ojehechakuaa hag̃ua umi irundy mba’e jeguaru vaiha ta’ãnga ramo umi irundy generación Adventismo Laodiceapegua rehegua, ha’éva peteĩ parte pe marandu oñemboja’o’ỹva Léon Judá ñemoñaregua rupive umi ára pahápe. Pe peteĩha generación oñepyrũ pe ñemboyke hag̃ua guare ary 1863-pe, ha mokõi pa ary ha cinco ary rire, 1888-pe, pe ñemboyke hag̃ua ohechauka va’ekue pe mokõiha generación ñepyrũ, pe ta’ãnga kotykuéra ñemimby rehegua ndive, og̃uahẽ. Mbohapypa peteĩ ary rire, ary 1919-pe, pe aranduka W. W. Prescott omyasãiva hérava, The Doctrine of Christ, ohechauka pe mbohapyha generación ñepyrũ, upéva Ezequiel ohechauka va’ekue kuña nguéra hasẽva Tammuz rehe. Mbohapypa poapy ary upe rire, ary 1957-pe, ojehaírõ guare pe aranduka Questions on Doctrine, og̃uahẽ pe irundyha generación ohechauka hag̃ua pe ára umi opu’ãva oñemoĩtaha pe marandu jejokaha rehe kuarahyresẽ guive osẽva rehe, ha omomba’etaha kuarahýpe.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Ñañepyrũta jahechaháicha pe mokõiha ñemoñare pe tembiapo vai Laodicea Adventismo rehegua oguahẽva’ekue Conferencia General de Minneapolis-pe ary 1888-pe. Tuicha mba’e ñanemandu’a hag̃ua opa irundy mba’e jeguaru Ezequiel rehegua oikoha Jerusalén-pe; jepémo ohechauka hikuái peteĩ tembiasakue ñemboyke’ẽ rehegua ohóvo tenonderã, akóinte oñeñe’ẽ hína pe ñemboyke’ẽ oikóva táva ryepýpe, pe ohechaukáva Laodicea Adventismo ára pahápe.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Oĩva Jerusalén ñehundihápe techaukaha apytégui, Cristo he’i va’ekue: ‘Heta maranduhára japu opu’ãta ha ombotavýta hetápe.’ Maranduhára japu opu’ã añete, ombotavy hag̃ua tavayguápe, ha ogueraha hetaite tapichápe desiértope. Pajekuéra ha mba’evai hag̃ua ipokatu hag̃uáicha oje’éva, he’íva oguerekohague pu’aka hechapyrãva, ogueraha tavayguápe hapykuéri yvytykuéra mombyry hag̃uáme. Péro ko profesía oñe’ẽkuri avei ára pahápe g̃uarã. Ko techaukaha oñeme’ẽ Segunda Venída rechaukaháramo. Ko’ág̃a jepe Cristo japu ha maranduhára japu ohechauka techaukaha ha hechapyrã hag̃ua ombotavy hag̃ua Hemimbo’ekuéra. Ndajahendúi piko sapukái he’íva: ‘Péina, ha’e oĩ desiértope’? Ndohói piko miles de personas desiértope, oha’arõvo ojuhutaha Cristope? Ha ndaje miles atyhápe, kuimba’e ha kuña he’íva oguerekoha ñomongeta omanóva espíritundi ndive, ndajahendúi piko ko’ág̃a pe ñehenói he’íva: ‘Péina, ha’e oĩ kotynguéra ñemíme’? Kóva hína pe maranduete espiritísmo omosarambíva. Péro, mba’épa he’i Cristo? ‘Ani pejerovia hese. Yvága overáva osẽháicha kuarahyreikéguio ha omimbi pe kuarahyresẽ peve, upéicha avei oikóta Yvypóra Ra’y ou jey.’” The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Kotýpe ñemimbyréva ha’e peteĩ símbolo espiritísmogua, ha pe mokõiha mba’e jeguaru Ezequiel aranduka, kapítulo ocho-pe oje’éva, oiko pe témplope, upépe ta’ãnga yvy arigua oñemoĩkuri ñemíme umi tapia ári.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Upévare aikéma ha ahecha; ha péina oĩ opaichagua mymba otyryrýva ha mymba jeguaru ñanembojeguarúva, ha opa ta’anga tupãra’ã Israel róga pegua, oñemoha’ãnga mbaretépe murálla jerére. Ha oĩ henondépekuéra setenta kuimba’e Israel róga myakãhára yma guarégui, ha mbytepekuéra oĩ Jaazanías, Safán ra’y; ha peteĩteĩ oreko ipope hakuapy ryakuã porãrã, ha peteĩ arai hũiterei insiénso rehegua ojupi yvate. Upérõ he’i chéve: Yvypóra ra’y, rehechápa mba’épa ojapo Israel róga myakãhára yma guare pytũmbýpe, peteĩteĩ ita’anga kotykuérape? Ha’ekuéra ningo he’i: Ñandejára ndohechái ñandéve; Ñandejára oheja rei ko yvy. Ezequiel 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Ezequiel ohecha “Israel róga ta’ãnga kuéra, ojehai va’ekue umi tapia ári” pe tupaópe, ha oñemombe’u chupe hesakã porãhápe ko rebelión oikoha avei peteĩteĩ umi karai yma guaréva “koty ta’ãngakuéra rehegua” ryepýpe. Pe rebelión oĩva pe tupaópe añeteguápe ohechauka pe rebelión oĩva pe templo humano ryepýpe.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Ombopotývo pe témplo umi ojoguáva ha ovendéva ko yvy arigua gui, Jesús omoherakuãkuri Hembiapoukapy omopotĩ hag̃ua pe korasõ angaipa ky’águi,—umi yvy arigua mba’e-rendáre ñembota-gui, umi mba’e-pochy ha’eño hag̃uáicha, umi jepokuaa ivaívagui, ombyai hag̃uáicha pe ánga. Malaquías 3:1–3 oje’e hag̃ua.” El Deseado de Todas las Gentes, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Pe mokõiha ñembojeguaru vai ohechauka peteĩ mba’e vai ojekuaáva mokõive, tupãópe ha umi karai guasu apytépe, ha’éva va’erã tupãópe oñangarekóva. Pe mba’e vai upépe ojekuaáva ha’e espiritismo rembiapo vai. Noé ára pe, opa kuimba’e akãgui osẽva ha ikorasõ ñemoĩmbyre ha’e ramo guare mba’e vai, umi yvypóra y riregua mboyve oikova’ekue omyenyhẽma hikuái hembiapo vai ryru.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Ha Tupã ohecha yvypóra rembiapo vai tuichaitereiha yvy ape ári, ha opaite hi’apyka ha ipy’a remimo’ãrãha ivaipánteha meme tapiaite. Génesis 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Pe mokõiha generación ohechauka araka’épe ou vaʼekue pe espiritismo umi tendota Jerusalénpegua ryepýpe, ha avei pe estructura corporativa Adventismo Laodiceagua ryepýpe. Umi “kuimbaʼe yma guare Israel róga pegua” ojapo vaʼekue “pytũmbýpe”, “hyepýpe” umi “koty taʼãnganga” rehegua, ohechauka “opaite ijapyka haʼãngakuaa iñakãme” ipyʼa rehegua “haʼe hague año pe mbaʼe vai”. Hermana White heʼi hesakã porãhápe Jerusalén ñehundi ohechaukaha ko múndo paha, ha pe diluvio testimonio Noé tiémpope avei ohechaukaha ko múndo paha. Umi ára pahápe, umi ndoaseptáiva oñemomarangatu hag̃ua pe añeteguápe rupive, ojejoko pe espiritismo poguýpe, heʼiháicha pe mokõiha jeguaru vai Ezequiel kapítulo poapýpe.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Pe mokõiha mba’e ñanembopochýva Ezequiel-pe ohechauka pe ñepu’ã oguahẽ va’ekue 1888-pe, ha oiko chugui pe símbolo pe ñemoñare mokõiha rehegua; ha ndaha’éi upéva añoite, 1888, ha opa mba’e upéva ohechaukáva térã ojehechaukáva hese, oñembojey jey va’ekue septiembre 11, 2001-pe. Hermana White he’i porãite 1888-pe pe ángel mbarete Apocalipsis 18-gua oguejy hague, ha upévare upe tembiasakue ohechauka pe ára umi óga tuichaitéva Nueva York-pe oity va’erã hague peteĩ Tupã pokógui, ha Apocalipsis 18, versículo 1 guive 3 peve oñekumpli va’erã hague.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Peteĩ ñe’ẽimoʼã ojejokóvape nañemeʼẽséiva, ha ko añeteguápe noñemoneĩséiva, upéva oĩkuri ypyete rupi heta pe oposición ojehechaukávape Minneapolis-pe Ñandejára marandu rehe, umi Ermáno Waggoner ha Jones rupive. Oñembopu rupi upe oposición, Satanás ohupyty ojokóvo ñane retãygua kuérape, tuicha medida-pe, pe pokatu hag̃ua Espíritu Santo rehegua, Tupã oheja hag̃uáicha chupekuéra. Pe enemigo ojoko chupekuéra ani hag̃ua ohupyty pe katupyrykatu ikatúva vaʼekue imbaʼerã, ogueraha hag̃ua añetegua ko yvy pukukue, umi apóstol-kuéra omombeʼuhaguéicha upe ára Pentecostés rire. Pe tesape omoexakã hag̃uáva opa yvy heko mimbipáva reheve ojejoko, ha ñane ermáno tee rembiapo rupive, tuicha medida-pe, oñemomombyry ko yvórape.” Selected Messages, aranduka 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Pe tembiasakue 1888 guare ome’ẽ techapyrã pe marandu ama paha guare rehegua, og̃uahẽ vaʼekue 11 jasyporundy ary 2001-pe, oñemboyke hague rehe. 1888 haʼe peteĩ símbolo pe mokõiha generación Adventismo Laodicea-pegua rehegua, ojehechaukáva Ezequiel mokõiha ñembyai vai rupive; ha upe tembiasakue upépe ojekuaa peteĩ puʼakaʼỹ, ojehechauka vaʼekue setenta myakãhára kuéra Ezequiel-pe. Ipuʼakaʼỹ ohechauka vaʼekue espiritualismo, ha ojoja pe tiémpo de prueba kópa oñemyenyhẽ ramo guáicha Noé ára pe. Pe marandu oñemboyke hague ohechauka mburuvichakuéra omboyke hague pe marandu ama paha guare rehegua, vaʼerã vaʼekue ojekuaauka hag̃ua mbohapyha Aipo Islam rehegua og̃uahẽha.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky ára pahápe oguata vaʼerã Tupã retãygua ári. Peteĩ ánhel mbarete oguejy vaʼerã yvágagui, ha opa yvy tuichakue ohesape hag̃ua héra mimbipa reheve.” Review and Herald, 21 de abril de 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Pe mburuvichakuéra, ary 1888-pe omboykéva’ekue pe marandu, ohechauka pe marandu Islam rehegua ñemboyke oikova’ekue septiembre 11, 2001-pe; ha Tupã katu oguereko hembipota omoheñói hag̃ua peteĩ pokatu jehechauka umi mburuvichakuéra ohecháva’erã, ha upéva ha’e hag̃ua imba’e juicio hi’ári kuéra. Pe pokatu jehechauka okẽ pytaguáicha pe ama pahápe rehegua oiko pe sellado arapokõindy pahápe. Oñepyrũ septiembre 11, 2001-pe, ha oguahẽ ijapexépe pe mbohapy ára ha mbyte paha Apocalipsis once rehegua opa jave, oguahẽvo pe “yvyryrýi guasu”.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Pe marandu 1888 guare, ha’e va’ekue pe marandu Laodiceaguápe ĝuarã, pe ñehenói pahague peteĩ tetã yma ojeiporavo vaʼekuépe ĝuarã, upe rire oĩva hikuái ojehejáva hína rapépe.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Pe marandu oñeme’ẽva’ekue ñandéve A. T. Jones ha E. J. Waggoner rupive ha’e Tupã marandu pe iglésia Laodiceaguápe g̃uarã, ha toikóke mba’e vai oimeraẽvape g̃uarã he’íva ogueroviaha pe añetegua ha upéicharõ jepe ndohechaukái ambuépe umi tesape Tupã ome’ẽva.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Pe marandu 1888-gua he’iséva pe marandu ohechauka hag̃ua, oñembyaírõ guare umi óga tuichaitéva Táva Nueva York peguápe 11 jasyporundy 2001-pe, oñeme’ẽ va’erãha pe testimónio jojaha’ỹva pe tupao Laodicea-pe; ha pe testimónio jojaha’ỹva ha’e pe marandu Islam rehegua, pe mbohapyha Ñembyasy guasu rehegua, ha upéva, oipejúramo peteĩ tetã heko vai jevy va’ekuépe, oguereko pu’aka omboikove hag̃ua chupekuéra peteĩ ehérsito mbaretévaicha.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
«Peteĩ testimonio derecho vaʼerã oñemeʼẽ ñande tupao ha ñande temimoĩmbykuérape, oñembopáy hag̃ua umi okékavape.»
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Ñandejára ñe’ẽ ojerovia ha oññeñandu ramo, ojejapóta tenonde gotyo peteĩ progreso hatã ha peteĩcha. Ñama’ẽke koʼág̃a ñane remikotevẽ guasúre. Ñandejára ndaikatúi ñaneporu peve haʼe omoingove peve umi kangue pirúpe. Ahendu koʼã ñe’ẽ heʼíva: ‘Ndaipóri hag̃ua Espíritu Santo rembiapo pypuku omýiva korasõ ári, ndaipóri hag̃ua iñinfluénsia omeʼẽva tekove, pe añetegua oiko peteĩ letra omanóva ramo.’” Review and Herald, 18 de noviembre de 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
1888 ohechauka Adventísmo rembiasa mokõiha generación ñepyrũ, ha upéicha avei ome’ẽ peteĩ línea profética oñembojoajúva ára pahápe ndive. 11 jasyporundy ary 2001-pe Tupã omboguata tavayguakuérape, oiporavóva omoneĩ hag̃ua Islam rembipu ko yvy mymba reheha ha’e hague profesía ñemohu’ã, tape yma guarépe jey hag̃ua. Tupã tavaygua tekotevẽkuri ojevy William Miller joyakuéra gotyo ha oñemoarandu hag̃ua umi añetegua pyendaguáre, oikehápe peteĩha ha mokõiha Aikuaa ñemohu’ã, upéva rupi oñemopyenda hag̃ua mbohapyha Aikuaa og̃uahẽ hague upe jave. Umi tapicha ojevy rire umi tape yma guarépe, oñemboguata hikuái ohecha hag̃ua Habacuc mokõi mesa marangatuha.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Pe ñemoĩ vaʼekue ary 1863-pe Habacuc rembiapokue mokõi tabla rehe, umíva hína Miller joyakuéra ha avei Adventísmo rapykuepy, ohechauka hag̃ua peteĩ ñemoĩ, upéva oñembojey vaʼekue jasyporundy 11, 2001-pe; peteĩ jey jeýnte, Laodicea Adventísmo ruvichakuérape oñemeʼẽ jey hag̃ua paʼũ omopuʼã hag̃ua Miller joyakuéra, térã omboyke hag̃ua umíva. Opa irundy generación Adventísmo rehegua, ojehechaukáva Ezequiel capítulo ocho-pe, avei ohechauka hína Laodicea Adventísmo ñemoĩ jasyporundy 11, 2001-pe.
We will continue to identify the second generation of Laodicean Adventism in the next article.
Jaikuaáta pe oñe’ẽrã mokõiha ñemoñare rehegua Adventismo Laodicense-gui pe artículo oúvape.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“Tupã ojapo yvypórape mborayhu ha py’aro ikatúva ojapyhy opa mba’e opa’ỹva rehegua. Ko’ã mborayhu oñeñongatu va’erã ipotĩ ha imarangatu hag̃uáicha, opa mba’e yvy arigua gui mombyry. Ha katu yvyporakuéra omboyke opa’ỹva iñakãgui. Tupã, pe Alfa ha Omega, ñepyrũha ha paha, pe oguerekóva ipópe opa ánga rembiapo paha, oñembyesarái hese. Oimo’ãvo ijehe hikuái imbareteha arandúpe, kuimba’e kuéra oguejyuka ijehekuéra pe tenda ijyvatevéva guive pe ijyvyvévape Tupã resa renondépe.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Yvypóra akãgui ojapo yvyguigua ramo. Tupãrekotee rehechauka hag̃ua rendaguépe, ohechauka yvypóra rekotee rehegua. Ipy’aguasúpe ojehecha yvy rehegua ta’ãnga. Umi jepokuaa omongy’áva oĩva’ekue Noé ára-pe, omoĩva upe tiémpope oikóva kuérape ndaipóri hag̃ua pe salvación jerovia, ojehecha ko árape.” Signs of the Times, 18 de diciembre de 1901.