One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Ciento veintiséis ary rire pe ñemoĩ hag̃ua 1863-pe, ary 1989-pe ojeipe’a umi seis versíkulo paha Daniel once-gui. Pe kuaapy tenonderã ojeipe’áva upe arýpe ha’e va’ekue pe jehechakuaa umi reforma rape historia sagráda rehegua, ha pe jehechauka opaite umíva ojoja ojuehe. Upéi ary 1992-pe, pe tesape umi seis versíkulo paha rehegua oñepyrũ ojekuaa porãve. Umi ñe’ẽmondo peteĩha opavavépe ko’ã añetegua rehegua ojejapo va’ekue 1994-pe, ha pe mba’e oñeñe’ẽ hague ha’e va’ekue umi reforma rape. Ary 1996-pe, osẽ peteĩ revista hérava The Time of the End, upépe ojehechauka umi seis versíkulo paha Daniel once-gui.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996 ha’e va’ekue pe arýpe oñemohendaha pe marandu hekopete, ha upéva ha’e peteĩ techaukaha ojoajúva William Miller rembiapo ñemohenda hekopete rehe ary 1831-pe. Miller marandu ha’e va’ekue pe marandu oñeñepyrũha huísio, ha Daniel once pahapy mokõi versíkulo pahaguéva ha’e va’ekue pe marandu oñembotýha huísio. Pe mba’e Miller marandu rehegua ha’e va’ekue ára profétiko ojehechaukáva Biblia-pe. Pe mba’e Daniel once pahapy mokõi versíkulo pahaguéva rehegua ha’e va’ekue Roma ko’ág̃agua (mburuvicha yvate guive japu). Pe tapereko oñembyesakãva Miller-pe ha’e va’ekue i 14 Regla de Interpretación Profética. Pe tapereko oñembyesakãva ary 1989-pe katu, ha’e va’ekue pe “línea sobre línea” umi movimiento de reforma rehegua.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Miller rembiapo oike pe Ñandejára Ñe’ẽ mbarete porãha tekoviaháicha, ojoavy hag̃uáicha umi tradición ha jepokuaa papal rehe, oisãmbyhýva’ekue ko yvy ári mil mokõi sute ha sesenta ary pukukue. Upévare, Miller marandu ojekuaauka raẽ vaekue ary 1831-pe (upéicha oñemohenda hag̃ua Miller marandu), ha upéva oiko exactamente mokõi sute ha veinte ary rire oñemoheñói hague pe Biblia King James. Future for America rembiapo katu vaekue pe ojekuaa hag̃ua Estados Unidos rembiaporã omongueraha hag̃ua pe papado jeréva omanóva pe léi domingo hi’aguĩmbaitéva rupive. Upévare, pe revista The Time of the End ojekuaauka vaekue ary 1996-pe (upéicha oñemohenda hag̃ua pe marandu), ha upéva oiko exactamente mokõi sute ha veinte ary rire oñepyrũ hague Estados Unidos ary 1776-pe.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Pe jehechakuaa mokõi ciento veinte ary oguerekoha peteĩ joaju ombojoajúva káda movimiento de reforma peteĩ punto de referencia histórico ndorekói vaʼekue jehechakuaa peve rire añoite 11 de septiembre de 2001, pórke ndaipóri vaʼekue pe mbohapyha ñembyasy ou rire upe árape pe Ñandejára ogueraha jey hag̃ua Itavayguápe umi tape yma guarépe Jeremías kapítulo 6, versículos 16 ha 17-pe. Upépe pe tesape “siete veces” rehegua ojuhu jey vaʼekue, ha upe tesape oñemoakãrapuʼã aja ojekuaa porã vaʼekue mokõi ciento veinteha pe papapy ombojoajúva Daniel 8, versículos 13 ha 14. Pe versículo 13-pe ojehechauka pe visión “chazon” historia profética rehegua, ha pe versículo 14-pe ojehechauka pe visión “mareh” rehegua, heʼiséva “la apariencia”. Pe joaju oĩva koʼã mokõi versículo apytépe haʼe hína upe Gabriel ou vaʼekue omboʼe hag̃ua Daniel-pe, ha Daniel orrepresenta Tupã tavayguakuérape umi ára pahápe ohupytýva hikuái ontende hag̃ua pe joaju oĩva koʼã mokõi visión apytépe.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Pe visión mbohapypaapyha ohechauka umi “siete tiempo” (mokõi su quinientos ha veinte ary), ha pe visión irundyha ohechauka umi dos mil trescientos ára (ary). Umi “siete tiempo” oúva pe rréino yvy gotyo pegua Judá rehe, ha’éva peteĩ ta’anga Judá, Jerusalén ha pe santuario rehegua, oñepyrũ 677 ary Cristo mboyve, ha umi dos mil trescientos ary omombe’úva Jerusalén ha pe santuario ñemyatyrõ oñepyrũ 457 ary Cristo mboyve.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Mokõi ciento ha veinte ary ombojoaju ko'ã mokõi visión, ha pe papapy mokõi ciento ha veinte ojehechakuaa va'ekue peteĩ símbolo ramo pe joaju rehegua pe ñemombo yvýre pe ehérsito ha pe santuario rehe, umi pokatu ombyaíva paganguéra ha papaguéra rupi, upéva hína oñembohéra peteĩ ñemosarambi ha Tupã pochy ramo. Umi mokõi ciento ha veinte ary ombojoaju pe visión oñe'ẽva pe rembiapo satán rehegua omombo yvýre hag̃ua pe santuario, pe visión oñe'ẽva pe rembiapo marangatu rehegua omoĩjey hag̃ua pe templo peteĩcha. Upévare umi mokõi ciento ha veinte ary ha'e peteĩ símbolo ohechaukáva peteĩ joaju marangatu.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Opaichaguáicha pe movimiento Millerita oñemohuʼã hague pe ñepuʼãvai ary 1863-pe, ha upéi, ciento veintiséis ary rire, og̃uahẽ pe movimiento pe ánhel mbohapyha rehegua, upéicha oñemombaʼeguasu hag̃ua mokõi movimiento ojoajúva pe simbolismo “siete tiempos” rehe (ciento veintiséis), mokõi ciento veinte ary ombojoaju Miller omopyenda hague pe marandu Bíblico ary 1831-pe, pe King James Bible ojejapo hague ary 1611-pe ndive; upéicha avei pe mismo periodo de tiempo ombojoaju Future for America América ñepyrũ rehe, ohechaukávo América paha.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
22 jasypa 1844-pe, Ñe’ẽmondoha Ñe’ẽme’ẽmegua oúma pya’e pe témplo ha’e omopu’ã va’ekuépe irundy-pa poteĩ ary ryepýpe, 1798 guive, pe pochy peteĩha paha guive, peve 1844, pe pochy pahaguéva paha. Ijeike pe témplope oñemotenonde va’ekue Espíritu Santo ñehẽgui pe Mombe’u Pyhare Mbytegua jeguatápe, oñehesakãmava’ekue Cristo oike jevy ñemomba’eguasúpe Jerusalénpe rupive. Ko’ã mokõi testígo omoĩ hag̃ua hag̃ua porã, pe Mombe’u Pyhare Mbytegua jeguata ojejapo jey vove ára pahápe, Cristo omopu’ãma hague pe témplo umi cien cuarenta y cuatro mil rehegua. Mokõi jeguata, upépe oñembotýva pe Mombe’u Pyhare Mbytegua pe parábola umi diez vírgenes rehegua, ojoja oñondive.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñembojoaju che rehe umi pa’ũ rehegua ñembo’e’ỹrã diez kuñataĩ rehegua, po umi iñarandúva ha po umi itavýva. Ko ñembojojaha ojejapo va’ekue ha ojejapóta peve peteĩteĩ letra peve, pórke oguereko peteĩ aplicación especial ko ára rehe, ha, pe marandu mbohapyha ánhel reheguáicha, ojejapo va’ekue ha opytáta añetegua ko’ág̃agua ramo pe ára paha peve.” Review and Herald, 19 de agosto de 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Umi Millerita rembiasakue (pe peteĩha ánhel rembiapo) ohechauka peteĩ jehechauka ojupi ohóvo Tupã pu’aka rehegua, oñepyrũva’ekue Daniel kuatiañe’ẽ ojepe’árõ guare 1798-pe. Pe pu’aka okakuaa pe ánhel Apocalipsis diezgua oguejýramo guare agosto 11, 1840-pe. Upéi oguahẽ pe peteĩha ñembyasy guasu abril 19, 1844-pe, ha ipahápe ogueraha pe Espíritu Santo oñeñohẽ hag̃ua Exeter aty guasúpe, oñepyrũva’ekue agosto 12, 1844-pe, ha ojekuaapy ohóvo peteĩ yguasu rendyicha pe tetã tuichakue javeve octubre 22, 1844 peve.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Future for America rembiasakue (mbohapyha ánhel rembiapo) ohechauka peteĩ jehechaukarã ojupi hag̃ua ohóvo Tupã pu’aka rehegua, oñepyrũva’ekue Daniel aranduka ojeipe’a jave ára 1989-pe. Pe pu’aka oñembotuichave Apocalipsis 18-pegua ánhel oguejy ramo guare septiembre 11, 2001-pe. Upéi og̃uahẽ pe peteĩha ñembyasýi julio 18, 2020-pe, upéva ipahápe oguerúta Espíritu Santo oñehenóiva ñehẽ pytekuépe, ha upéva oñemosarambíta tata ñemyendyicha yvy ape ári tuichakue javeve Miguel opu’ã meve ha yvypóra ára ñembohovái oñemboty.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
22 jasypa 1844-pe, heta profesía oñekumpli, upéicha ohechauka hag̃ua pe domingo-pegua léi pya’éte oútavape, heta profesía oñekumpli jeýta. Peteĩva umi profesía apytégui ha’e pe visión are hag̃ua, oñerrepresentaháicha Habacuc capítulo mokõihápe. Habacuc capítulo mokõi ohechauka pe experiencia mokõive pe primer ha tercer ángel remiguápe. Mokõive remiandu oñembohovái peteĩ ñe’ẽjovake rehegua pe metodología bíblica añeteguáre, oñemboguapýva umi representantekuéra pe movimientopegua ha umi tavayguakuéra ymaite guive ojeporavóva apytépe, ojejahéiha hikuái pe debate rape rupi.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Pe marandu tekotevẽ vaʼekue oñeñangareko hag̃ua hese umi ñangarekohára ángel peteĩha rembiasakuepe, haʼe vaʼekue pe jehechakuaa umi añetegua rehegua (Miller rembirepykuéra), ipahápe ojehechauka vaʼekue mokõi taʼanga marangatu ary 1843 ha 1850-pe. Pe ñomongeta joavy rape rupi oikóta peteĩ ñembyasy guasu omarkáta peteĩ ñemombyry mokõi aty ojoavyetereívagui, ha peteĩ ñehenói ñemboyke hag̃ua ipypukuvévo umi jeroviapývape.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Upéi Habacuc ohechauka porã pe joavy mokõi aty oĩva pe prueba rape umi añetegua yvyraro’ỹrã rehegua. Upéva prueba rape, oikehápe pe ñe’ẽjoavy mokõi aty apytépe, opytáva’ekue kirirĩhápe 22 jasypa mokõi, 1844-pe, opa kuri upe hendápe voi moõpa opa Habacuc capítulo mokõi.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ha Ñandejára oĩ itemplo marangatuetépe; tokyhyje ha tokirirĩ opa yvy henondépe. Habacuc 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Ñandejára oike pya’eterei Itémplo Millerita-pe, ha upérõ opa yvy arigua okirirĩva’erã kuri, pe ára Expiasiõ antitípica oguahẽma haguére ha umi omanóva juicio oñepyrũma haguére. Habacuc arandukápe mokõiha kapítulo-pe oĩva tembiasakue profética opa kuri 22 jasypa 1844-pe, ha Jesús akóinte ombojoaju peteĩ mba’e paha peteĩ mba’e ñepyrũ reheve. Umi mokõi visión oñepyrũha, mokõi mil quinientos veinte ary pukukue oñembohasa hag̃ua yvýpe pe santuario ha pe hueste, ha pe visión oñe’ẽva pe santuario ha pe hueste ñemyatyrõ rehe, oñepyrũ vaʼekue oñondive; hákatu ojoavy mokõi ciento veinte ary rupive, ha opa rire, ojekuaa hag̃ua opamaha, oñemombe’u Habacuc arandukápe MOKÕIHA kapítulo MOKÕIPA versíkulo-pe.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Pe léi domingo oñemboajéta hag̃uáicha oúvape, heta profesía oñekumplíta. Peteĩva umi profesía apytégui ha’e pe visión oñembotare’ỹva ojehechaukaháicha Habacuc kapítulo mokõihápe. Habacuc kapítulo mokõi ohechauka mokõive pe primer ha pe tercer ángel rembiapo jeguata rehegua. Mokõive pe jeguata oñembohovái peteĩ ñomongeta joavy rehe pe metodología bíblica añeteguáre, ha upéva oñemohu’ã umi pe movimiento rehegua representantekuéra ha umi ymaite guive pueblo ojeporavóva apytépe, umívape ojehejáva tapykue gotyo pe ñemongeta joavy rape pukukue jave.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Pe marandu ojehupyty vaerã umi ñangarekohára ángel mbohapyha rembiasakue rehe ha’e hína pe jehechakuaa umi añetegua rehe (Miller rembiapo jeguaka), ipahápe ojehechaukáva’ekue umi mokõi ta’anga marangatu 1843 ha 1850 arýpe. Pe ñomongeta rupi oĩ va’ekue peteĩ ñembyasýi guasu omarkáva peteĩ ñemboja’o umi mokõi aty ojoavy ha oñemoĩva ojuavy hag̃uápe apytépe, ha peteĩ ñehenói ipypukuvéva ñemomarangatu rehe umi jerovia hag̃ua katu hag̃uápe. Upéi Habacuc ohechauka porã pe joavy umi mokõi aty oikeva’ekue pe prueba rapepe umi añetegua pyendaguasu rehegua. Pe prueba rape, ojehechaukava’ekue pe ñomongeta rupive umi mokõi aty apytépe, opaite hag̃uáta añetépe pe arapokõindy rekoguáva pya’e ou hag̃uápe, exactamente upe tenda rupi Habacuc mokõiha kapítulo opa hague.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ha Ñandejára oĩ itemplo marangatuetépe; tokyta opavave yvy henondépe. Habacuc 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Pe Ñandejára oike hag̃uáicha sapy’aitépe pe témplo de los ciento cuarenta y cuatro mil-pe, ha upérõ opa yvy arigua okirirĩta, pe ára jehepyme’ẽ rehegua antitípico og̃uahẽtaháre umi oikovéva juicio-pe. Pe tembiasakue profético Habacuc kapítulo mokõi rehegua opa pe léi domingo oúta hag̃uápe ko’ẽrõite, ha Jesús akóinte ombojoaju peteĩ mba’e paha peteĩ mba’e ñepyrũ rehe.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Pe juicio umi oikovéva rehegua oñepyrũkuri septiembre 11, 2001-pe, ha pe juicio ha’e peteĩ proceso. Upéva oñepyrũ Ñandejára róga rehe, ha upéi oguahẽ peteĩ punto-pe, upérõ pe juicio oguahẽ umi oĩva Ñandejára róga okápe ári. Umi tuichaitereíva óga New York City-pe oñemboguejýramo guare, pe juicio ojehechaukáva pe ánhel oselláva ohasávo Jerusalén rupi ha omoĩvo peteĩ techaukaha umi osuspiráva ha hasẽva umi jehechaukáva vai rehe ojapóva tupãópe, ha avei umi jehechaukáva vai ojapóva pe tetãme, oñepyrũ. Pe are hag̃uaitéma oútava domingo léi jave, Cristo omohu’ãma va’erã pe tembiapo omopu’ã hag̃ua pe templo umi cien cuarenta y cuatro mil rehegua, ha umi ánhel ohundíva oguerúta juicio Jerusalén ári.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Upéi umi ciento cuarenta y cuatro mil oñemopuʼã peteĩ poyvi ramo, ha pe juicio umi oikovévare oñepyrũ ambue aty ovechakuérape g̃uarã, ojehechaukáva Edom, Moab ha umi taʼýra Amón pegua ijyvatevéva rupive Daniel capítulo once, versículo cuarenta y uno-pe.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Taha’épa oñehesa’ỹijo ramo pe ángel peteĩha rembiapo Millerita térã pe ángel mbohapyha rembiapo tuichaite, pe tembiasakue tuichakue pe movimiento reformador rehegua ohechauka peteĩ jehechauka añetegua ojepysóva ohóvo, ha upéva oguahẽ ipahápe pe Espíritu Santo oñehẽvo. Pe Espíritu Santo oñehẽvo ha’e pe mba’e umi profecía ára pahápegua ombohapevéva. Upévare umi virgen itavýva ndorekói aséite, ha umi arandúva oguereko. Pe aséite ha’e pe ama.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
He’i, Oĩ ramo peteĩ kuimba’e omosẽ va’ekue hembireko, ha ha’e oho chugui ha oiko ambue kuimba’épe guarã, piko ou jeýta hendápe? ndopoluipaite mo’ãi piko upe yvy? ha nde katu reñemongy’a heta rehayhuháre ndive; upéicharõ jepe, eju jey che rendápe, he’i Ñandejára. Ehupi nde resa umi tenda yvatépe, ha ema’ẽ moõpa ndereñenoirũi va’ekue. Tape rupi reguapy va’ekue reha’arõ hag̃ua chupekuéra, pe árabe oĩháicha ñu mbytépe; ha remongy’a pe yvy nde rekuái reheve ha nde tekoañágui. Upévare, ama’ẽky ojejoko va’ekue, ha ndaipóri va’ekue ama araro’y; ha reguereko va’ekue peteĩ kuña rekuái rova, reñembotavýkuri hag̃ua reñemotĩ. Ndaresapukáita piko ko’ág̃a guive chéve: Che Ru, nde hína che mitãrusukue ruvicha? Jeremías 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Pe pasáhepe (ha opaite proféta oñe’ẽ ára paháre), Tupã ohechauka Itavaygua okuave’ẽ hague ijehe kuña reko vaípe, peve oguereko hag̃ua peteĩ kuña heko vaietereíva rovapegua. Pe kuña reko vai ára pahaguápe ha’e pe pokatu papal, ha pe rova tenondegua ohechauka peteĩ ñemoĩmbyre jejapopyre. Tupã tavaygua ára pahaguápe niko iñaña, ha upéicharõ jepe Tupã ome’ẽ hína peteĩ ñehenói paha, jepe oguahẽma peteĩ tenda oñemohenda haguépe hikuái upe kuña reko vai ndive peteĩchaite ñemoĩmbyrépe. Ha’ekuéra omongakuaa peteĩ tekotee ojehechaukáva pe irundyha generación rupive, upépe oñembosako’i hag̃ua kuarahy ñemomba’erã, ojehechaukaháicha pe irundyha generaciónpe Ezequiel kapítulo 8-pe.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Og̃uahẽma pe ára pe tesape añetegua ohesape hag̃ua tekoñañápe. Pe mbohapyha ánhel marandu oñemondo kuri ko yvy arapýpe, oñe’ẽ hag̃ua yvypórape ani hag̃ua oguereko mymba ra’ãnga térã i ta’ãnga rechaukaha ipytyvópe térã ipopekuéra. Oguereko hag̃ua ko techaukaha he’ise ojehupyty hag̃ua peteĩ ñe’ẽme’ẽ peteĩcha pe mymba ojapoháicha, ha oñemombe’u hag̃ua umi temimo’ã peteĩchaite, Tupã Ñe’ẽ rehe oñemoĩ hag̃uáicha hesakã porãme. Opavave oguerokéva ko techaukaha rehe, Tupã he’i: ‘Upéva voi ho’úta Tupã pochykue víno, oñohẽmbyre jehe’a’ỹre ipochy ryrupe; ha oñembohasa asýta tata ha asúfre rupive umi ánhel marangatu renondépe, ha pe Ovecha Ra’y renondépe.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Jeremías ohechauka Ñandejára retãyguakuéra ára pahápeguápe oguerekómaha kuña rekovai syva. Oĩma hikuái mbytépe ohupyty hag̃uá mymba ñaña marka, “iñañágui.” Pe jehasa ñe’ẽramóme oñehenóiva Sister White osegi he’i:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Ojehechaukaramo ndéve pe añeteguá renda, oikuaaukávo ndéve pe sábado pe irundyha mandamiéntogua, ha ohechaukávo ndaiporiha fundamento Ñandejára Ñeʼẽme pe domingo ñemboyke hag̃ua ára marangatu ramo, ha upéicharõ jepe reñakãhatã gueteri pe sábado japu rehe, remboykévo remarangatu hag̃ua pe sábado Ñandejára ohenóiva ‘Che ára marangatu’, upéicharõ rerresivi pe mymba ñaña marka. ¿Arakaʼe piko péva oiko?—Nde nerendúiramo pe decreto omandáva ndéve repytuʼu hag̃ua tembiapógui domingope ha reradora hag̃ua Ñandejárape, ha reikuaávo ndaiporiha ni peteĩ ñeʼẽ Biblia-pe ohechaukáva domingoha ambue mbaʼe ndahaʼéi hag̃ua peteĩ ára común tembiaporã, nde reimeháicha eñemoĩ hag̃uáicha rerresivi pe mymba ñaña marka, ha rembotovévo Ñandejára séllo. Ñanderesiviramo ko marka ñande rovakuápe térã ñande pópe, umi jehuskia oñemoĩva umi naiñeʼẽrendúivare katuete hoʼavaʼerã ñande ári. Ñandejára oikovéva séllo katu oñemoĩ umi oñangarekóvare kyreʼỹme Tupã Ñandejára sábado rehe.”
“‘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…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘Ha Tupã ohecha yvypóra rekoaña tuicha etereiha yvy ape ári, ha ipy’a remiandu ha hemiandu oikóva opavave ára rei ivaíva añoha…. Yvy avei oñembyaipa Tupã renondépe, ha henyhẽ vaʼekue mbaretépe…. Ha Tupã he’i Noépe: Oguahẽma che renondépe opa yvypóra roʼo paha; yvy henyhẽgui mbaretépe hesekuéra rupi; ha, péina, ahundíta chupekuéra yvy reheve.’ Ojeipeʼavaʼerã kuri, omongyʼágui hikuái pe yvy Tupã ojapo vaʼekue ojevyʼa hag̃ua hese peteĩ tetã hekojojáva.”
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Noé árape oikohaguéicha’, he’i Cristo, ‘upéicha avei oikóta Yvypóra Ra’y árape.’ Ha ndajajuhúi piko upéicha? Oimeraẽ ojesarekóva kuatiahaipyre ára ha ára osẽvare ikatu ohecha peteĩ lista puku tembiapo vai rehegua—ka’u, mondaha, ñemonda, viru ñemonda, jejuka. Sapy’ánte oguahẽ peve ojejukapa hag̃ua ogaygua kompletoite, ikatu hag̃uáicha upe kuimba’épe oñemyatyrõ hembipota oguerekose hag̃ua viru térã mba’erepy ndaha’éiva imba’e. Añetehápe, ko mundo ojoguave hína Noé árape oikohaguéicha, yvyporakuéra hesakã hag̃uáicha nohenduséi Ñandejára mandamiénto.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Jeremías ohechauka Ñandejára tavayguakuérape umi ára pahápe oĩmavape omoakãity hag̃ua kuarahýpe renondépe, ha upéva ojapóvo he’i porã: “ama oky hag̃ua oñemboty, ha ndaipóri ama paha; ha nde rova kuña rekovai rehegua, nde nerenói hag̃ua neñemotĩ.” Umi “aña” Ñandejára tavayguakuéra apytépe umi ára pahápe noñohẽri ama paha, ha ndopotáiri oñemotĩ, pórke iñapytuʼũgui osẽ meme ivaíva tapiaite, Noé rembiasápe ojehechauka haguéicha, ha avei taʼãngamýi kotykuérape Ezequiel capítulo ocho-pe, mokõiha mbaʼe hag̃ua oñembojeguarúva rehe.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremías ombohechauka Ñandejára tavayguakuéra apytépe umi ñaña ndotĩvéivape umi ára pahápe tojahe’o hag̃ua “guive” pe “ára” upe “mitãrõme” guare “mboguatahára” rendápe. Adventismo mitãrõme guare mboguatahára vaʼekue mokõi Habacuc tabla ha umi joya upépe ojehechaukáva. Pe esperánsa añoite oñesẽ hag̃ua pe ñañágui hi’aguĩmava ogueru hag̃ua mano hag̃ua opa ára g̃uarã Ñandejára tavayguakuéra apytépe umi ñaña ári umi ára pahápe ha’e ojahe’o hag̃ua Ñandejárape, ha’éva pe mboguatahára iñepyrũmby guive, og̃uahẽva’ekue pe “paha ára”pe ary 1798-pe.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Pe mbaʼe iñimportánteva pe tembiasakue pe ánhel peteĩha térã mbohapyha rehegua ha’e nderecibípa térã nahániripa pe ama pahápegua. Pe ama pahápegua oñepyrũ umi tetãnguéra ipochy jave 11 jasyporundy 2001-pe.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Upérõ pe ára, pe tembiapo ñepysyrõ rehegua og̃uahẽvo hu’ãme, jejopy vai ou vaʼerã ko yvy ári, ha umi tetãnguéra ipochyta; upéicharõ jepe, ojejokóta ani hag̃ua ojoko pe tembiapo ángel mbohapyha rehegua. Upérõ pe ‘ama paha,’ térã pe piro’y Ñandejára renondégui, og̃uahẽta omeʼẽ hag̃ua pu’aka pe ñeʼẽ hatãme ángel mbohapyha rehegua, ha ombosakoʼi hag̃ua umi marangatupe opyta hag̃ua mbarete pe ára umi siete plaga paha oñeñohẽtahápe.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
Pe “ama okẽ” mokõiha ojekuaa hag̃ua avei “pe ñembopy’aguapy”, oñepyrũ umi tetãnguéra ipochy jave, ha upe jave “pe tembiapo salvación rehegua” oñepyrũ oñemboty hag̃ua. Umi irundy ánhel Apocalipsis siete-pe ojoko umi irundy yvytu oñembogue hag̃ua, aja oñemboguata pe sellado umi cien cuarenta y cuatro mil rehegua, ha Ezequiel kapítulo nueve-pe, upe tembiapo ojehechauka umi ánhel omoĩramo peteĩ techaukaha umi osuspiráva ha osapukáiva umi ñaña ojapóva Jerusalén-pe rehe. 11 jasyporundy 2001-pe umi ánhel oñepyrũ pe tembiapo paha omoĩ hag̃ua pe techaukaha umi cien cuarenta y cuatro mil syváre.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Pe ángel mbohapyha rembiapo paha oñemboguata ama pyharevegua oñehẽ jave, ha upéva avei hína “pytu’u porã jeju”, peteĩ marandu.
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. Isaiah 28:12.
Ha’e he’i haguépe: Kóva hína pe pytu’u pembohasy’ỹ hag̃uáicha pe ikane’õvape; ha kóva hína pe mbopyahu: upéicharõ jepe, ndohendusevéi hikuái. Isaías 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Pe mensáhe ha’ekuéra ndoikosevéiva ohendu Isaíaspe niko pe mensáhe oñeme’ẽva ñe’ẽ jekytĩ jekytĩ rupive, ha ha’e pe mensáhe ojekuaauka hag̃ua ñandejeroviarã, ohechaukáva pe tembiaporã rape “línea ári línea”.
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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Ha Ñandejára ñe'ẽ oiko hag̃ua chupekuéra mbo'e porã ári mbo'e porã, mbo'e porã ári mbo'e porã; línea ári línea, línea ári línea; ko'ápe michĩmi, ha upépe michĩmi; ikatu hag̃uáicha oho, ha ho'a hag̃ua hapykuéguio, ha oñembyai, ha oñembohapy hag̃ua ñuhãme, ha ojepokuaa hag̃ua. Upévare, pehendu Ñandejára ñe'ẽ, peẽ kuimba'e ñembohoryhára, peisãmbyhýva ko tetãygua oĩva Jerusalénpe. Péina, peẽ peje haguére: Ore rojapo peteĩ ñe'ẽme'ẽ ñemanóndi, ha Añaretã ndive roguereko peteĩ ñe'ẽjoaju; pe kastígo osyryguasúva ohasávo, ndoúi mo'ãi ore ári; ore rojapo hag̃ua japu ore ñemo'ãrã, ha japu guýpe roñemokañy. Isaías 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Ñandejára Ñe'ẽ, ha'éva upe marandu pytu'u ha py'aguapy rehegua (ama paha guasu), ombohasáva chupekuéra “oho hag̃ua, ha ho'a hag̃ua hapykuévo, ha oñembyai hag̃ua, ha oñemongoa hag̃ua ñuhãme, ha ojepokuaa hag̃ua,” oñeme'ẽ “umi kuimba'e ñembohoryhárape, oisãmbyhývape ko tetãygua oĩvape Jerusalén-pe.” Jerusalén ha'e upe tenda umi ánhel ohechaukahápe umi ojahe'óva ha osapukáiva, ha umi kuimba'e yma guarã, ombotavýva hembiapo jerovia rehegua, ha'e umi peteĩha ho'áva.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Ñemosãsõ rechaukaha rehegua marca oñemoĩma umi ‘opy’ỹva ha osapukáiva opa umi ñaña ojapóva rehe.’ Koʼág̃a pe ánhel ombohasáva mano osẽ ohóvo, oñemohaʼãngáva Ezequiel visión-pe umi kuimbaʼe oguerekóva tembiporu jejuka reheve, umi oñemeʼẽva chupekuéra ko tembiapoukapy: ‘Pejukaite tuja ha mitãrusukuéra, kuñataĩnguéra ha mitãʼi, ha kuñanguéra avei; ha ani peñemoaguĩ avavére orekóvare pe marca; ha peñepyrũ Che santuario guive.’ Heʼi proféta: ‘Haʼekuéra oñepyrũ umi kuimbaʼe tuja oĩva óga renondépe.’ Ezequiel 9:1–6. Pe tembiapo ñehundi rehegua oñepyrũ umi ojeʼe vaʼekue hese kuéra haʼe hague tavayguakuéra ñangarekoha espiritual. Umi ñangarekoha japu haʼe hína umi peteĩha hoʼáva. Ndaipóri avave ombyasy térã oheja hag̃uáicha. Kuimbaʼe, kuña, kuñataĩ ha mitãʼi oñehundi oñondivepa.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Romoñe’ẽta ñande rapykue pe jeikuaapy ñembohetave oguahẽ vaʼekue ary 1989-pe, pe artículo oúva-pe.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe Ohecha ára guýpe, omoñe’ẽva opa kuimba’e akã ha py’a, he’i umi oguerekova’ekue tesape tuicháva rehe: ‘Ndojehechái ni ndojegueromandu’ái hikuái iñembyasývo ha oñemondýivo iñemohenda tekoporã ha espirituál rehe.’ Añetehápe, ha’ekuéra oiporavo hekove rape tee, ha ipy’a ovy’a umi mba’e iñañaetevévare. Che avei aiporavóta iñembotavýva, ha amoĩta hi’ári umi mba’e okyhyjéva; ág̃a che ahenói ramo, avave norrespondei; che añe’ẽ ramo, ndohendúi; upéva rangue ojapo ivaíva che resa renondépe, ha oiporavo pe che ndavy’ái hese.” “Tupã omondóta chupekuéra ñembotavy mbarete, oguerovia hag̃ua peteĩ japu,” “ndorohayhúigui pe añetegua, ikatu hag̃uáicha ojesalva,” “ha ovy’a rangue tekojoja’ỹme.” Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Pe Mbo’ehára yvagapegua oporandu: ‘¿Mba’e mbotavy imbaretevéva piko ikatu ombotavy pe apytu’ũgui ndéve reguerekoha pe jeikove reñemopu’ã hag̃ua pe yvyra’apo añetéva ári ha Tupã omoneĩha ne rembiapo, ha añeteguápe remboguata heta mba’e ko yvy arandupy rehegua rupi ha reñangaipa Jehová rehe? ¡Ái, peteĩ ñembotavy tuichaitéva, peteĩ jejavy porãite ojagarráva apytu’ũnguéra rehe, kuimba’ekuéra peteĩ jeýma oikuaáva pe añetegua, ojavy jave pe tupãrayhuha ra’ãnga rehe ha oimo’ã upéva hague pe espíritu ha ipokatu; ha oimo’ã jave hikuái imba’ereta ha ombohetaveha mba’erepy ha ndoikotevẽiha mba’eve rehe, ha añeteguápe oikotevẽ opa mba’e rehe.’” Testimonies, volúmen 8, 249, 250.