Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.

Añetegua oñemopyenda mokõi térã mbohapy testimóniore, ha Ezequiel kapítulo poapy pegua irundy mba’ejeguaru vai jejapo, Laodicea-pegua Adventísmo ñemoñare irundy ramo, oguereko heta testígo. Artíkulo kuéra yma guarépe ojehechauka vaʼekue pe Apocalipsis kapítulo mokõi ha mbohapy pegua siete iglésia ndahaʼéi añónte ohechaukáva Israel moderno rembiasakue apóstol-kuéra ára guive pe mundo paha peve, síno avei umi siete iglésia ohechauka Israel yma guare rembiasakue Moisés ára guive Cristo ára peve.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Éfeso pegua tupao ohechauka mokõivéva: peteĩha, kristiáno yma guare tupao; ha avei Israel yma guare, Moisés guive Jueces ára peve. Esmirna pegua tupao ohechauka pe ñembyasýpe jehasa rehegua ára, temimbo’ekuéra guive emperador romano Constantino peve; ha avei Jueces ára, maymáva ojapo hague umi mba’e ha’e ohecháva hekojoja hag̃ua ijehegui. Pérgamo pegua tupao ohechauka pe joavy ha ñemoĩporã’ỹ rehegua ára, Constantino guive papado oñepyrũ meve ary 538-pe; ha avei pe ára Israel yma guare omboyke haguépe Tupãme ha oiporavo mburuvicha guasu, ha tapiaite oñemoĩporã’ỹ haguépe umi tetãnguéra pagáno ijerére oĩvare ndive. Irundyha tupao, Tiatira pegua, Jezabel rehe ojehechaukáva, ha’e pe papado poguýpe oĩhague ára ary 538 guive 1798 peve, ha avei pe 70 ary ñembyaty hag̃ua Babilóniape Israel yma guare rehe.

Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.

Umi irundy tupão guasu avei ohechauka pe irundy generación Adventismo rehegua, ha ome’ẽ peteĩ testimónio ikatúva hag̃ua ojeporu Ezequiel irundy mba’e vaieterei pe irundy generación rehe. Pe ñemoĩrõ 1863-pe ojehechauka kuri Israel yma guaréva peteĩha generación rupive, ojekuaaukaháicha Aarón vakara’y óro rehegua ñemoĩrõme. Pe peteĩha generación oike pe consejo oñeme’ẽva Éfeso tupão guasúpe, omombe’úva Tupã tavaygua ohejahague iñehayhu peteĩha, ha oikotevẽha oñembyasy hag̃ua ha ojevy hag̃ua iñehayhu peteĩhápe. Ary 1863-pe, pe mborayhu peteĩha, ojehechaukáva William Miller jeguaka rupive (umi añetegua pyenda rehegua, tenonderãite “umi siete tiempos”), oñembo’yke kuri, ha Tupã tavayguápe oñeconseha ojevy hag̃ua.

Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.

Upéicharamo jepe, areko peteĩ mbaʼe nde rehe, regueroviaʼỹ haguére nde mborayhu peteĩha. Nemanduʼa hag̃ua upévare moõgui reʼa hague, ha eñearrepenti, ha ejapo umi tembiapo peteĩha; ndaupéichairamo aju pyaʼe ndéve, ha aipeʼáta nde kandelerogui ijapyteguágui, ndereñearrepentíriramo. Apocalipsis 2:4, 5.

The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.

Umi Millerita-kuéra oñorãirõva’ekue protestantismo apóstata ndive, Jeremías ohenóiva’ekue “aty oñembohoryháva”, ha oha’arõkuri paciencia reheve pe visión og̃uahẽ hag̃ua, pórke og̃uahẽ vove ndijapumo’ãi. Pe “aty oñembohoryháva” ojehechauka va’ekue pe proféta yma guarépe ijapu va’ekue pe proféta Judá-gua-pe, omyasãiva’ekue pe ñeñangareko Jeroboam rembiapo ñemomba’e gua’u rehe.

I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.

Che aikuaa ne rembiapokuekuéra, ne remba’apo, ne paciencia, ha mba’éichapa nde ndaikatui regueropu’aka umi ivaívape; ha reha’ã umi he’íva ijehekuéra apóstolha, ha ndaha’éi, ha rejuhu chupekuéra ijapuha; ha regueropu’aka, ha reguereko paciencia, ha che réra rehe reñeha’ãmbaite remba’apo hag̃ua, ha nerekañýi. Apocalipsis 2:2, 3.

The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.

Pe mokõiha iglesia Esmirna-pe ohechauka pe ára ñembojepota rehegua pe iglesia cristiana yma guarépe, oĩhaguépe mártir añetéva ha ambuekuéra oguerúva ñembojepota hi’ári voi motivación ndaha’éiva marangatu añetéva rehe. Avei ohechauka pe ára Juez-kuéra guare, peteĩteĩva Israel yma guarépe ojapórõ guare opa mba’e ojehecháva hekopete ijehegui. Pe generación pu’aka’ẽ rehegua oñepyrũva’ekue 1888-pe, ohechauka peteĩ ára ñembojepota rehegua pe Espíritu de Profecía rehe, umi mensajero ojeporavóva pe aravo guápe, ha pe Espíritu Santo rehe. Omoingéma avei peteĩ ára umi kuimba’e yma guare Adventismo Laodicense-pe oiporavo hague ojapo hag̃ua opa mba’e ojehecháva hekopete ijehegui, ojehechaháicha kuimba’e kuéraicha Kellogg, Prescott ha Daniells.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Umi mbovyete oĩva upe ára-pe oĩ vaʼerãkuri peteĩ ñorairõ espiritual omanóva rupi peteĩ aty ndive heʼíva haʼeha judío, ha ndahaʼéi. Jepénte oguereko hikuái tendota renda, haʼekuéra niko Satanás sinagógagui, ohechaukaháicha Sy White omombeʼúvo oĩ hague unos “ángel yvágagui oñemosẽ vaʼekue” omoakãva chupekuéra. Heʼi hikuái iñaranduha, péro itavy. Ndaipóri vaʼekue ñembojovake umi iñarandúvare upe ára-pe, síno peteĩ ñemokyreʼỹ ojerovia hag̃ua omano peve. Ary 1915-pe, umi ñeʼẽ pahague Sy White arakaʼeve heʼivaʼekue haʼe kuri: “Che aikuaa mávarepa ajerovia,” haʼe niko ijeroviaite vaʼekue omano peve.

I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.

Che aikuaa nde rembiapokue, ne jehasa asy ha nde mboriahu, (háke nde ningo rererekóva mba’eta), ha aikuaa umi ñe’ẽ vai umi he’íva ha’eha judío, ha judío’ỹva, Satanás kuéra atyha katu. Ani rekyhyje mba’eve umi mba’e reguerekótavagui rehasa asy hag̃ua: péina, Aña omombo va’erã pene apytégui peteĩva kuérape kárselpe, pejeha’a hag̃ua; ha pehasáta jehasa asy pa ára pukukue: eñemombarete jerovia rehe pe mano peve, ha ame’ẽta ndéve tekove akã rehegua. Apocalipsis 2:9, 10.

The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.

Pe iglesia Pérgamo ohechauka kuri pe ñomongeta’ỹ añetegua ha jejavy apytépe, paganismo ha cristianismo apytépe, mburuvicha guasu Constantino árape, ha avei pe ñomongeta’ỹ Israel ymaguare rehegua oiko va’ekue mburuvichakuéra rembiasakue aja. Ohechauka kuri añetegua ha jejavy ñembojehe’a, ikatúva ogueru año jejavy. Ojehechauka kuri pe aty bíblico ary 1919-pe, upépe oñemoherakuã hag̃ua pe aranduka “The Doctrine of Christ”, ikatu hag̃uáicha oñemoheñói peteĩ marandu Adventista ohechauka porãve hag̃ua pe marandu porã japu protestantismo apóstata rehegua. Ha’e va’ekue pe mbohapyha generación Adventismo-pe, upépe oiko hague umi tuichavéva añetegua ñomongeta’ỹ.

It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.

Upéva pe generaciónpe, oñepyrũva 1919-pe, pe iglesia oñepyrũ pe ñeñemoĩ peteĩ ñe’ẽme oproduci va’ekue pe Church Manual. Upéva pe generaciónpe, oñepyrũva 1919-pe, pe iglesia oñepyrũ pe ñeñemoĩ peteĩ ñe’ẽme oikotevẽva acreditación mokõivévape, tesãi ha religión mbo’ehaópe. Upéva pe generaciónpe oñemoñepyrũ pe jeguata umi Biblia moderna oguerekóva iñepyrũ católico rehe. Upéva pe tembiasakuepe ojehechauka pe mburuvichakuéra kyre’ỹ omopyenda hag̃ua joaju umi régimen hendivekuéra oĩva hesakã hag̃uáicha anticristiano.

The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.

Pe jepokuaa heñói mitãme pe Ñorairõ Tetãygua aja, araka’e pe mburuvichakuéra Laodiceagua omoheñói peteĩ joaju legal Tetã peteĩ reko Estados Unidos ndive, ikatu hag̃uáicha ojehupyty peteĩ osẽ porãvéva umi mitãkuimba’e tupaopegua oñembosako’íva oñembohasávo pe ñorairõ iporã’ỹvévape América rembiasakuepe, ha upéva ojejapo jey Ñorairõ Guasu peteĩha ñepyrũmbýpe, araka’e pe Mboaty Guasu mburuvicha, A. G. Daniells, oñemongeta Alemániagui pe gobierno ndive, ome’ẽvo imoneĩ Alemánia ohenói hag̃ua mitãkuimba’épe ha ombojere hag̃ua chupekuéra oservi hag̃ua mbarete ñorairõme, ha ogueraha hag̃ua armas, ha omboyke hag̃ua pe sábado. Upe tembiapo Daniells rembiapokue ogueru peteĩ ñemboyke ojapo va’ekue umi aty’i peteĩteĩva pe Movimiento de Reforma Adventista del Séptimo Día rehegua, oĩva ko árape peve.

That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.

Upéva ñemondive’o osegi kuri Hitler Alemania nazi ndive, ha upe rire tetãnguéra omoheñoiva’ekue Unión Soviética ndive, ha ko ára peve gueteri oñemombarete régimen-kuérape China-icha. Mbohapyha generación ñemondive’o iñembojoajúpe mba’e Estado reheguáre ojehechauka va’ekue yma Israel mburuvichakuéra ñemondive’o ha Constantino rehe, oñesimbolisáva iglesia de Pérgamo-pe. Upe ára avei ohechauka ikerayvoty ñemondive’o evangelio japu py’aguapy ha seguridad rehegua ndive, ojehechaukáva Prescott rembiapópe “The Doctrine of Christ”.

I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

Che aikuaa nde rembiapokue ha moõpa reiko, upépe oĩhápe Satanás renda guasu; ha rejoko hatã che réra, ha nererenegái che jerovia rehe, umi ára jepe Antipas ha’ékuri che mártir jerovia hag̃uáva, ojejukáva pene apytépe, upépe Satanás oikoha. Péro areko mbovymi mba’e nderehe, pórke upépe rereko umi ojejokóva Balaam mbo’epy rehe, pe ombo’éva Balac-pe omoĩ hag̃ua peteĩ ñepysanga Israel ra’ykuéra renondépe, ho’u hag̃ua umi mba’e oñekuave’ẽva ta’ãngamýipe, ha toñemoakãratĩ hag̃ua. Apocalipsis 2:13, 14.

The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.

Tekovai ohechauka pe Conferencia General rembiapo, omoĩ hag̃ua ijehe tetãnguéra ndive ha’eháicha Alemania Nazi ha Unión Soviética, ombohováiramo tekotevẽha oñemantene tembiapo joaju umi gobierno ikyvakuére ndive, oheja hag̃uáicha ykére umi jerovia hag̃uava umi tetãme, ohasa’asy va’ekue jehupytyrã umi opaichagua régimen-gui umi ha’ekuéra ojoaju hague ndive. Tembi’u ta’angakuérape oñekuave’ẽ va’ekue orrepresenta pe metodología japu protestantismo apóstata ha catolicismo rehegua, upe jave oñemopyenda mbarete va’ekue umi universidad-kuérape Adventismo Laodiceagua ryepýpe, omoañete va’ekue oñegovernata hag̃ua metodología apóstata ñemoirũrãme, mokõivéva religión ha tesãi reheguápe.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

Jesús omombeʼu hag̃ua mbohapyha generación paha, ojapohaguéicha iñepyrũme; haʼe omarka irundyha generación oguahẽha pe aranduka, Questions on Doctrine, oñemoherakuãva 1957-pe, rupive; ko aranduka oipeʼaite pe distinción tenonderã rehegua salvación-pe oĩva añetegua ha umi temimoʼã jejavy apóstata protestantismo ha catolicismo apytépe. Katuete pe aranduka oguereko heta mboʼepy jejavy, ha katu iñessénsia-pe omboʼe ndaikatuiha ojeiko puʼaka hag̃ua Cristo-pe, peteĩ tapicha noñemoambuéiramo milagrosamente pe Mokõiha Jejuýpe rire. Pe aranduka omarka pe generación ñepyrũ, upépe umi veinticinco kuimbaʼe yma guare oñesũ vaʼerã kuarahy renondépe. Umi elemento político ha religioso oñeikotevẽva hag̃ua pe iglesia Adventista Laodicense omoneĩ hag̃ua pe domingo ñemombaʼe pe arakaʼeveʼỹrõguáicha ou hag̃uáicha pe léi domingo, oguahẽma kuri.

The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”

Pe irundyha vai Ezequiel rehegua oiko aja pe mbovymi jeroviapyrã oĩva capítulo nueve-pe ohupyty peteĩ sello hoguerojera hag̃ua ijeko’ẽ ári, mboyve umi ánhel oñehundíva omoñepyrũ hag̃ua hembiapo. Pe visión oñepyrũ versículo peteĩpe, capítulo ocho-pe, ára pohápe, jasy potĩha seispe, ary seispe. Pe visión oñepyrũ peteĩ ára mboyve pe huício jejapo umi kuéra oñesũva kuarahýre, upéva hína pe marca pe autoridad papal rehegua, ha héra papapy ha’e “666.”

The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.

Tembiapo oñembotýva rehegua umi cien cuarenta y cuatro mil oñepyrũkuri 11 jasyporundy 2001-pe, pe ñorairõ ojejapóva’ekue pe mymba yvy rehegua rehe, omotenondéva islam mbohapyha ñembyasy guasu. Upe ñorairõ ombopochy umi tetãnguéra, ha ohechauka pe ama pytãngue pahague og̃uahẽmaha. Ha pe ama pytãngue pahague ojekuaáta vaʼekue umi oñembosakoʼíva añónte ojererahajevy hag̃ua Adventismo pyenda ypykuépe, ohecha hag̃ua Islam mbohapy Ñembyasy Guasuha hína peteĩ añetegua pyendapyréva. Upe ára guive, umi ojererahajevýva tape yma guarépe, Jeremías ohenóiva “pytuʼu” ramo (upéva hína pe ama pytãngue pahague), térã oikóta chuguikuéra ñangarekohára ombopu vaʼekue pe turu mbohapyha Ñembyasy Guasu rehegua, térã oikóta umi nohenduséiva pe turu pu, ha upéicha rupi omboykéva oguata hag̃ua umi tape yma guarépe.

They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.

Upéi rire ojehaʼã hikuái itúva kuéra puʼakaʼỹva angaipa rehe 1863-pe. Upe peteĩ javeite oguahẽ peteĩ marandu Cristo tekojoja rehegua, ha upéva hína “jehechauka tekojoja rupi jerovia añetegua”. Upéva vaʼekue pe marandu Laodiceagua Jones ha Waggoner rehegua, ha vaʼekue avei pe marandu Ezequiel omeʼẽva kanguekue omanóva ha ipirúva-pe, oguahẽva’ekue “irundy yvytu” guive, ha umíva hína peteĩ taʼanga Islam rehegua, mbohapyha ñembyasy guasu rehegua (pe “kavaju pochy” ohekáva osẽ hag̃ua). Upéi umi mbovymi jeroviaha ojehaʼã itúva kuéra puʼakaʼỹva angaipa rehe 1888-pe, pe ánhel mbarete Apocalipsis mokõiha pateĩ guive oguejy jave umi óga tuichaitéva Nueva York táva pegua oñemombo yvýpe, ha Apocalipsis kapítulo 18, versíkulo 1 guive 3 peve oñekumpli.

They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.

Upéi oñeha’ãkuaa hikuái pe mensáhe ama paha rehegua rupive. ¿Pe ama paha piko ha’e va’ekue peteĩ jehechauka Tupã pu’aka rehegua yma guaréicha, térãpa Tupã pu’aka jehechauka-kuéra oiko va’ekue añoite yma? Upérõ pe mbovymi jerovia hag̃uava oñeha’ãkuaa iñemoñarekuéra ru kuéra ñemopu’ã vai rupive ary 1919-pe. Mba’éichapa pe mbovymi jerovia hag̃uava ohasa ko’ã mbohapy ñeha’ã, upéva ohechauka térã oguerohorytaha hikuái Tupã séllo iñakã renondépe, térãpa ojuhutaha ijupekuéra kuarahy renondépe oñesũ hag̃uáicha pe mokõi pa po irundyhiava tendota guasu ndive Adventísmo Laodicéagua-pe.

All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.

Opaite umi tembiapo vai po irundy generación oúva Adventismo Laodiceagua rehegua ojuhu ijojaha 11 jasyporundy 2001-pe. Upe ára, Isaías omombe'uva'ekue “arahaku yvytu kuarahyresẽgua ára” ramo, ohechauka ñepyrũha ára ñembotysýi rehegua umi cien cuarenta y cuatro mil-pe, ha pe tiempo de sellamiento ha'e peteĩ período aravo rehegua. Pe período paha ojehechauka va'ekue iñepyrũ rupive, Jesús akóinte ohechaukágui peteĩ mba'e paha peteĩ mba'e ñepyrũ rupive. Umi movimiento paha pe proceso de sellamiento-pe, umi prueba ojehechaukava'ekue pe período ñepyrũme ojere jey ha oñemoañete jey.

On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.

11 jasyporundýpe ary 2001-pe, umi prueba ohasáva'ekue vai Laodicéa Adventismo rebelde-kuéra, ojehechaukáva umi irundy mba’e vaiete Ezequiel-pe, ha umi irundy iglesia tenondetegua Apocalipsis capítulokuéra mokõi ha mbohapy-pe, oguahẽ, ha upéva omboja’o peteĩ proceso de prueba ogueraháva térã mymba rysa marandurã gotyo, térã Tupã sellorã gotyo, umi oikuaaukáva ijeheha Séptimo Día Adventista-ramo guarã.

The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.

Liderkuéra Adventísmo Laodicéagui ojepytaso ijehegua ñembotavykuéra ñapytĩha rehe, ha haimete ndaikatúi hag̃ua chupekuéra “oikuaa” peteĩ jevyjey Ñandejára pu’aka jehechaukarãgui, ojehechaukaháicha umi yma guare ñemoambue atýpe, oikehápe pe movimiento reformista omoingovéva’ekue Adventísmo tekovépe. Umi kuimba’e ymaguare omyasãi ha omo’ã va’ekue umi doctrina ojehechaukáva Miller joyakuéra rehe umi viru gua’u ha joya gua’u reheve. Pe ryru oguerekóva pe Biblia King James oñemboguejy arcaico ñe’ẽ ára rehe, ha oñemyengovia Biblia-kuéra ñe’ẽ pyahu rehegua reheve, ojehaíva kuimba’e angaipáva ñe’ẽtépe.

Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.

Oiméramo umi kuimba'e yma guaréva ohechami hag̃ua pe posibilidad pe marandu ama pyharekuegua ndaha'éiha peteĩ marandu py'aguapy ha jerovia jeréva rehegua, hasyetereíta kuri chupekuéra oikuaa hag̃ua umi jehechauka Tupã pu’aka rehegua ojehechava’ekue umi tembiasakue marangatu yma guarépe ha’eha umi mba’e tee ohechauka porãva pe ñemboty peteĩ cien cuarenta y cuatro mil rehegua. Ha ijetu’uvéntema chupekuéra oikuaa hag̃ua umi tembiasakue marangatu ohechaukavéva pe ñemboty peteĩ cien cuarenta y cuatro mil rehegua ha’eha umi tembiasakue marangatu omboajepáva Malaquías capítulo tres-pe; pórke Malaquías capítulo tres omopyenda porã oĩha meme peteĩ mensajero ombosako’íva tape pe Mensajero del Pacto ou hag̃uáicha sapy’aitépe. Pe mensajero ojehechauka va’ekue profeta Elías rupive, omombe’u mbarete va’ekue ndaiporimo’ãiha ama hembiasakuepe, ndaha’éiramo ou hag̃ua imba’eporã rupive.

Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.

Ezequiel remimbó mokõi pa ary mokõi anciano-kuéra ohechava’erãmo ñembohoryrãicha pe ojeguerovia hag̃ua ijehekuéra he’iha hikuái ha’eha Ñandejára templo, ndaipóriha fundamento, ha añetehápe ohechauka peteĩ tetãgua rembikuaa ojepyta hag̃uáicha ykére, peteĩcha pe parral oñeme’ẽ haguéicha umi oguerúva hi’a oikóva parral-pe guarã. Pe marandu pe mbohapyha Aipochy rehegua, pe mensajero ombosako’íva tape, pe parral purahéi, opaite ko’ãva otestifika hesekuéra umi tradición ha jepokuaa rehe, umi rehe ha’ekuéra omoĩ va’ekue ijerovia, ha oiko hag̃ua peteĩ mba’e’asy haimete ndaikatúiva ojejapo hag̃ua hag̃ua oñemomandu’a pe ama paha rehe.

The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.

Pe omohu’ãvo umi cien cuarenta y cuatro mil oñemohu’ãha, ojehechauka avei umi prueba peteĩchaite umi he’íva oikuaa hague Islam rembiapo pe mbohapyha Aipo rehegua. Pe “jeikuaapy ñembohetave” omoñepyrũva’ekue pe movimiento Millerita rehegua oñepyrũ “siete tiempos” paha gotyo ary 1798-pe. Pe “jeikuaapy ñembohetave” omoñepyrũva pe movimiento umi cien cuarenta y cuatro mil rehegua oñepyrũ peteĩ “siete tiempos” simbólico paha gotyo (ciento veintiséis ary) ary 1989-pe. Umi ciento veintiséis ary pukukue, apostasia oñembohetave aja, Adventismo Laodiceagua oguahẽ hembiasakue irundyha ha paha generación-pe.

It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.

Ha’e hína mbohapyha ha irundyha ñemoñarepe peteĩ tetã térã tavayguakuéra omyenyhẽha ikuá py’aguapy ára oñeha’ãha guive, ha upe ára og̃uahẽma ko’ág̃a. Pe “jekuaa oñembohetavéva” Daniel kuatiágui, ojehechaukáva Hiddekel Ysyry rupive, ha’e avei pe jekuaa oñembohetavéva, oñemboty’ỹ jave Jesucristo Revelación, pe ñembotove mboyve.

We will take up the last three chapters of the book of Daniel in the next article.

Pe artíkulo oúvape ñahesa’ỹijóta Daniel aranduka mbohapy kapítulo paha.

“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.

“Hi’aguĩma og̃uahẽta umi ára oĩtahápe tuicha jepy’apy ha ñemondýi. Satanás, oñemonde va’ekue ánhel ao rehe, ombotavyta, ikatúrõ, umi poravopyre jepe. Oĩta heta tupã ha heta karaí. Opa yvytu doctrina rehegua oipejéta. Umi ome’ẽ va’ekue iñakã guasuetepe pe ‘ciencia japu hérava’ ndaha’éimo’ãi upérõ umi tenondegua. Umi ojerovia va’ekue akã rehe, arandu porã rehe térã katupyry rehe ndopytamo’ãi upérõ oñemoĩ hag̃ua tenonde pe aty ryepýpe. Ha’ekuéra ndohupytýi pe tesape ndive. Umi ohechauka va’ekue ijerovia’ỹha ndoguerekomo’ãi upérõ pe oñangarekóvo pe atýre. Pe tembiapo pahápe, solemne ha marangatuetéva, sa’i kuimba’e guasu oike va’erãta. Ha’ekuéra ojerovia ijeheguinte, ijehegui oiko Tupã’ỹre, ha Ha’e ndaikatumo’ãi oipuru chupekuéra. Ñandejára oreko tembiguái jeroviaha, ha umi ára oñembokacha, oñeha’ã ha oñeha’ãrõguápe, ojekuaaukáta ojehecha hag̃uáicha. Oĩ ko’ág̃a hepyetéva oñemíava gueteri noñesũiva’ekue Baal renondépe. Ndojapói gueteri hikuái pe tesape osẽva’ekue nde ári peteĩ hendáicha, hatã ha mbarete porã. Upéicharõ jepe, ikatu peteĩ ape ári hasy ha ndajaipotavéiva guýpe ojehechauka pe mimbipa potĩ peteĩ carácter cristiano añetéva rehegua. Árape jajesareko yvágare, péro ndajahechái umi mbyja. Oĩ upépe, hatã oñemoĩva yvága guasupe, péro tesa ndaikatúi omyesakã chupekuéra. Pyharépe katu jahecha imimbipa añetéva.” Testimonios, volúmen 5, 80, 81.