The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Pe proceso de prueba oñepyrũva pe ánhel oguejývo ojehechauka pe prueba rupive oikóva ojehecha hag̃ua ojetopátapa pe kuatiañe’ẽ pe ánhel póguio ha ojekarútapa. Umi oiporavóva okaru hag̃ua pe marandu rehe, upéi oñemoĩ vaʼekue peteĩ ñembyasyme, upépe pe aty ombotovéva okaru hag̃ua opyta tapykuépe. Pe aranduka michĩva vaʼekue ojekaru hag̃uáva orrepresenta peteĩ “jeikuaave” pe marandu rehegua, oñembojaʼoʼỹ mboyve vaʼekue raẽ “paha ára”pe, tahaʼe 1798 térã 1989-pe, ha upéi oñemohenda hag̃ua peteĩ marandurãicha ojeruréva tekovekue upe generación oikovéva upérõgui toñemoĩ hag̃ua responsabilidad-pe pe tesape jeikuaave rehegua renondépe. Mokõive tembiasakue-pe, ojejapopa rire pe profesía Islam rehegua, upémarõ pe marandu ojekaru hag̃uáva pe ánhel pópe oñemoneĩ térã oñembotove. Pe marandu aranduka reheve ojehechaukáva oñembotove ramo, umi ojapóva upéva, ha gueteri oheka hag̃ua omopuʼã hag̃ua pe heʼíva gueteri haʼeha Tupã rembiporavo, oñembojere hag̃ua oproduci hag̃ua peteĩ japu rehegua ama kyreʼỹ pahague marandu.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
11 jasypakõi ary 2001-pe, umi ñemoĩ vai yma guare umi generación Adventismo rehegua ojejapo jey mba’e ojehechava’erãramo peteĩ prueba ramo. Habacuc kapítulo mokõi ohechauka peteĩ ñemongeta oikóva pe tembiasakue profético upépe ojehechaukávape, ha upéva ha’e peteĩ línea profética oñembojojáva pe parábola umi diez vírgenes rehe. Pe ñangarekohára oporandúrõ mba’épa ombohováita pe tembiasakuepe pe parábola umi diez vírgenes rehegua, oñe’ẽ mbohapy chupe “ohai hag̃ua pe visión, ha omyesakã porã hag̃ua tablas ári.” Umi ñangarekohára historia Millerita rehegua ojapo pe cuadro 1843 rehegua ary 1842-pe, ha ijejapo oiko peteĩ señal-rã. Upéva ha’e pe “visión” Habacuc mokõiguápe rehegua, oñemyesakã porã vaʼekue tablas ári, ha’éva oñe’ẽtava pe pahápe.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
Mokõi ary 11 jasypakõi 2001 rire, umi ohechakuaáva Islam rembiapo pe mbohapyha ñembyasy guasúpe, oñemotenonde hag̃ua ojevy hag̃ua Jeremías “tape yma guarépe”, ha oguata hag̃ua ipypekuéra. Umi “tape yma guare” ohechauka kuri pe mbohapy ñembyasy guasu Apocalipsis kapítulo poapy, versíkulo 13-pe ohechaukaha Islam rembiaporã profétika. Upéi pya’e, Future for America oñepyrũ ojapo jey hag̃ua Habacuc kapítulo mokõi rehegua mokõi ta’anga, upeite punto-pe pe tembiasakue joja orekóvape umi Millerita ndive, umi mokõi ta’anga oñemoĩ hag̃ua peteĩ techaukaha-rã, upe va’ekue ojehechauka va’ekue pe ta’anga 1843 guare jejapópe, ary 1842-pe.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“Jasypópe 1842-pe, ojejapo peteĩ Conferencia General Boston-pe, [Massachusetts]. Ko aty ñepyrũme, umi hermano Charles Fitch ha Apollos Hale, Haverhill-gua, ohechauka Daniel ha Juan profesía ta’angápe ojejapova’ekue ao ári, umi papapy profétiko reheve, ohechaukáva iñemohu’ã. Hermano Fitch, omyesakãvo ichárta rupive Conferencia renondépe, he’i, ko’ã profesía rehe oma’ẽ jave, oimo’ã hague ikatúrõ oguenohẽ peteĩ mba’e péicha ko’ápe ojehechaukaháicha, omboguejýtataha pe tema ha ojapóta ndive hag̃ua chupe hasy’ỹ hag̃uáicha ombohasa hag̃ua peteĩ aty guasúpe. Ko’ápe oĩve va’ekue tesape ñande rape rehe. Ko’ã hermano ojapo hína kuri upe Ñandejára ohechaukáva’ekue Habacuc-pe ivisiónpe 2.468 ary mboyve, he’ívo: ‘Ehai pe visión ha emboguejy porã tabla-kuérape, ikatu hag̃uáicha osyry pe omoñe’ẽva. Pe visión niko gueteri oĩ peteĩ ára oñemoĩporãvape g̃uarã.’ Habacuc 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Oĩmbovy rire sapy’ami ko mba’e rehegua, oñembohérava’erãha peteĩ ñe’ẽme’ẽ peteĩcha ko’ãva rehegua mbohapy sa’y porundy lithografía-pe ojapouka hag̃ua, ojehechakuaa peteĩ ñe’ẽme’ẽ peteĩchaite; ha upéva pya’e ojejapo. Oñembohéra kuri ‘43 gráfiko-kuéra’. Kóva ha’eva’ekue peteĩ Aty Guasu iñimportantetereíva.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Haʼe vaʼekue pe mokõiha Jejuju oúta hag̃uáme omboʼéva ha umi kuatia osẽva joaju hag̃uápe, oĩ aja ‘pe jerovia ypykue’ ári, pe taʼanga osẽ hag̃ua haʼeha peteĩ ñemyenyhẽ Habacuc 2:2, 3-peguápe. Pe taʼanga haʼéramo peteĩ mbaʼe profesíape oĩva (ha umi upéva omoneĩʼỹva oheja pe jerovia ypykue), upéicharõ neʼĩrã ojehechakuaa hag̃ua ary 457 JC mboyveha pe ary oñepyrũ hag̃ua oñecalcula umi 2300 ára. Tekotevẽ kuri 1843 haʼe hag̃ua pe aravo peteĩha oñemoherakuãva ikatu hag̃uáicha ‘pe visión’ ‘toñembotavy,’ térã oĩ hag̃ua peteĩ ára ñembotavy rehegua, upépe pe aty kuñataĩnguéra oke ha topytuʼu hag̃ua pe ára guasu rehegua mbaʼépe, michĩmi mboyve oikóvo hag̃ua oñemombáy chupekuéra pe Pyharepyte Sapyʼa.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Koʼág̃a ñane rembiasakue ohechauka oĩhague hetaiterei, saʼiʼỹme saʼirundy, omboʼéva umi taʼanga aravo ohechaukávagui peteĩchaguánte William Miller ojapoháicha, ha opa umi peteĩichaguaete. Upérõ pe marandu peteĩchaite oĩ peteĩ temápe año: Ñandejára Jesucristo ou hag̃ua peteĩ ára mboyve ojehechaukáva, 1844-pe.” Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
Jeimprimir jeyva 1843 ha 1850-peguáva, tembiasakue pya’e rire 11 jasyporundy, 2001-gua, ha’e kuri upéichaite peteĩ ñembyaty Habacuc mokõiha rehegua, mba’éichapa avei oiko kuri 1843-peguáva tabla ñemoherakuã 1842-pe. Umi tabla jejapo ha’e Habacuc mokõiha kapítulo rembiasakue pehẽngue, ha tekotevẽ va’ekue oiko. 11 jasyporundy, 2001-pe, pe jehuvai 1863-peguáva oñembopyahu jey umi Adventista Laodicea-pegua rehe, umíva omboykékuri oguejy jey hag̃ua Jeremías “tape yma guarã” rendápe.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Pe enemigo oheka ombojevy hag̃ua ñane ermanokuéra ha ñane ermánakuéra akãgui pe tembiapo oñembosako’i hag̃ua peteĩ tavayguakuéra hag̃ua opyta hag̃ua ko’ã ára pahápe. Ijapu aranduka ojejapo hag̃ua ombogue hag̃ua akãnguéra umi mba’e vai ha tembiaporã ko aravopegua-gui. Ha’ekuéra omboyke michĩeterei valor reheve pe tesape Cristo ou va’ekue yvágagui ome’ẽ hag̃ua Juánpe Itavayguakuérape g̃uarã. Oporombo’e umi mba’e ojehechátava ñande renondetépe ndaikatuiha oñemomba’e hag̃ua hag̃ua oñeñangareko hag̃ua hesekuéra peteĩcha hag̃ua. Ha’ekuéra ombojepe’a pe añetegua yvágagui ouva’ekue mbarete, ha omonda Tupã tavayguakuérape iñexperience yma guare, ome’ẽ hag̃ua hendaguépe peteĩ ciencia japu. ‘Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha pejerure umi tape yma guare rehe, moõpa oĩ pe tape porã, ha peguata pype.’ [Jeremiah 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
“Avave toheka avave ani hag̃ua ore jerovia ñepyrũmby—umi ñepyrũmby oñemopyenda va’ekue ñande rembiapo ñepyrũme, Ñe’ẽ ñembo’e reheve ñehesa’ỹijópe ha revelación rupive. Ko’ã ñepyrũmby ári rojapo hína ore ñemopu’ãrã hetave cincuenta ary pukukue. Yvypóra ikatu oimo’ã ojuhu hague peteĩ tape pyahu, ikatuha omoĩ peteĩ ñepyrũmby imbaretevéva pe oñemoĩmava rangue; ha upéva ningo peteĩ jejavy tuicha. ‘Ambue ñepyrũmby niko avave ndaikatúi omoĩ pe oñemoĩmava ári guive.’ [1 Corinthians 3:11.] Yma, heta oñeha’ã va’ekue omopu’ã peteĩ jerovia pyahu, omopyenda hag̃ua principio pyahu; péro mboy tiémpopa opyta ijyvatépe ijogapo? Pya’e oguejy; ndopytái va’ekue, ndopyendái rupi pe Ita’áriguápe.” Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Jeremías ohechauka pe “tapére yma guarépe” jeguataha hína pe “pytu’u” jejuhu hag̃ua, ha pe pytu’u hína “ama riregua”, oñepyrũva’ekue umi tetã nguéra ipochýrõ guare 11 jasyporundy 2001-pe, umi óga guasu New York távape oguejy ramo guare. Umi upérõ ho’úva’ekue pe marandu-gui oiko Habacuc ñangarekohára kuéra ramo, umi oñehenóiva’ekue “ohai hag̃ua pe visión, ha omyesakã porã hag̃ua”. Jeremías ohechauka umi ñangarekohára peteĩchaguaite pe “pytu’u” ára jave, ha upéva hína “ama riregua”.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Péicha he'i Ñandejára: Peñembo'y tape kuérape, ha pemaña, ha peporandu umi tape yma guaréva rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu'u pene ánga-kuérape g̃uarã. Ha ha'ekuéra he'i: Ndoroguataséi upérupi. Avei amoĩ pene ári ñangarekoha kuéra, he'ívo: Pehendumi turu pu. Ha ha'ekuéra he'i: Ndorohenduséi. Jeremías 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
Pe trompéta ha’ekuéra ombopu va’erã hína pe sexta trompéta, pe mokõiha mba’e vai rehegua historia Millerita-pe; ha umi ára pahápe ha’e pe séptima trompéta, pe mbohapyha mba’e vai rehegua. Habacuc rembirechaha kuéra, ha’éva Jeremías rembirechaha kuéra, ombopu peteĩ marandu ñe’ẽmondo rehegua, upéva pe ñemoĩ reípe 1888-pe oñemboyke va’ekue. Pe sexta trompéta oñemboyke va’ekue 1888-pe, ha’e va’ekue pe marandu Laodicea-pe g̃uarã.
“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’ẽ vaʼekue ñandéve A. T. Jones ha E. J. Waggoner rupive haʼe Tupã marandu pe iglesia Laodiceaguápe g̃uarã, ha toiko ai oimeraẽvape g̃uarã heʼíva ogueroviaha pe añetegua ha upéicharõ jepe ndohesapevéiva ambuépe umi tesape Tupã omeʼẽva.” The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
Pe séptimo trompéta marandu, ary 1888-pe, oñehenduka raẽ Laodicéape ary 1856-pe, ha upéi pe marandu Laodiceagua oñemoĩ “siete veces” rehegua tesape ojupive ohóvo ryepýpe. 11 jasyporundy ary 2001-pe, pe ñehenói oñevy hag̃ua Jeremías tape yma guarépe, ha ojeguata hag̃ua ipype hag̃uaicha oñeguenohẽ pe marandu ama pahápegua rehegua, oguereko avei pe séptimo Trompéta ñe’ẽmondo ñemomarandu, ojehechaukáva pe marandu Laodicéape guarãramo, ha “siete veces”, ha’éva pe techaukaha umi pyenda rehegua.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
Pe “japu” ohechaukáva profesía ha omoheñóiva pe jejavy mbarete oĩva Pablo jehaípe, oñemoĩ vaʼekue pe mbohapyha generación Adventismo Laodicéape 1931-pe, paʼa su pa poteĩ ary rire profetísa omanóma hague. Pe “japu” oguahẽva pe mbohapyha generación-pe ojejuhu profétikamente pe ára ojehechaukáva ramo “kuña nguéra hasẽva Tammuz rehe,” ha upévare oñembojoaju pe marandu japu ama pyhareve pahápegua ndive.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Umi detalle mba’éichapa oñemyasãi va’ekue pe “japu” ojeikuaa va’erã, ha avei pe “japu” rembiapo profético ára paha profecía-pe. Umi kuimba’e ñembohoryha oisãmbyhýva Jerusalén pe ama pyahu pahápe, ha’éva pe tiempo oñesellaha pe cien cuarenta y cuatro mil, omoheñói peteĩ marandu japu pe ama pyahu paha rehegua Adventismo ñemoñare mbohapyhápe, ojehechaukaháicha umi “kuña nguahẽva Tammuz rehe” pe capítulo ochoha Ezequiel-pe. Ijapu marandu ama pyahu pahaguáva avei ojehechauka Ezequiel rupive peteĩ cimiento japu ramo, peteĩ muralla japu ñangarekorã ramo, ha peteĩ marandu japu py’aguapy ha tekove porã rehegua ramo.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
¿Ndapehechái piko peteĩ visión rei, ha ndape’ẽi piko peteĩ adivinación japu, peje ramo: “Ñandejára he’i péicha”; che katu ndaha’éi voi che añe’ẽva’ekue? Upévare péicha he’i Ñandejára Tupã: Pende ñe’ẽgui rei ha pende visión japu rupi, péina ápe, che aime pende rehe, he’i Ñandejára Tupã. Ha che po oĩta umi proféta ári ohecháva mba’e rei ha odivináva japúpe: ndoikemo’ãi hikuái che retãygua aty guasúpe, nojehaimo’ãi Israel róga kuatiañe’ẽme, ha ndoikemo’ãi Israel retãme; ha peikuaáta che ha’eha Ñandejára Tupã. Pórke, añetehápe pórke ombotavýgui hikuái che retãyguápe, he’ívo: “Py’aguapy”; ha ndaipóri py’aguapy; ha peteĩ omopu’ã peteĩ tápia, ha péina, ambuekuéra omoĩ hese argamasa ikangýva: Ere umi omoĩvape hese argamasa ikangýva, ho’ataha; oútane peteĩ ama guasu osyryryvéva; ha peẽ, ó yvy’atã guasu, pe’átane; ha peteĩ yvytu atã omondoróta chupe. Péina, vúrro ho’ávo pe tápia, ndoje’éimo’ãi piko peẽme: “Moõpa pe argamasa pemoĩ va’ekue hese?” Upévare péicha he’i Ñandejára Tupã: Che pochy pýpe amondoróne chupe peteĩ yvytu atãme; che ñemyrõme oútane peteĩ ama guasu osyryryvéva, ha yvy’atã guasu che pochy pýpe ohundíta chupe. Péicha aityne pe tápia pemoĩ va’ekue hese argamasa ikangýva, ha aityne yvýpe, ikatu hag̃uáicha ojehecha ipyenda, ha ho’áta, ha peẽ peñehundíta ijapytepekuépe; ha peikuaáta che ha’eha Ñandejára. Péicha amohu’ãta che pochy pe tápia rehe ha umi omoĩ va’ekue hese argamasa ikangýva rehe, ha ha’éta peẽme: “Pe tápia ndaipóri véima, ni umi omoĩ va’ekue hese argamasa”; kóva hína Israel proféta-kuéra oprofetisáva Jerusalén rehe, ha ohecháva chupe g̃uarã visión py’aguapy rehegua, ha ndaipóri py’aguapy, he’i Ñandejára Tupã. Ezequiel 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Japu ha ñembotavy umi kuimba'e ñembohoryha Jerusalén-pe omo'ãva guýpe Isaías, kapítulo mokõipa poapy ha mokõipa porundy-pe, ipahápe oñehusga ha oñehundi “ñenupã guasu osyryryva” rupive.
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Aiporãme avei amoĩta pe regla rupive, ha tekojoja plomada rupive; ha amandáu oitypáta pe tenda oñeñemíha japúpe, ha y ojaho’ipa pe kañyhápe. Ha pene ñe’ẽme’ẽ manóndi ndopytamo’ãi, ha pene ñe’accordo añaretã ndive ndopytamo’ãi mbarete; pe ñembyai osyryryva ohasávo, upérõ peẽ pejeitykuéta hese. Isaías 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
Isaías “azote oĩva hetaiterei” ha’e Ezequiel “ama guasu osyryryva”, oñemboguejýva umi “omoĩ va’ekue angaipa ñembo’eháicha japu”, oikuave’ẽvo peteĩ “jehecha rei” ha he’ívo “Ñandejára he’i upéicha”, “jepe” Ñandejára “ndoiñe’ẽi va’ekue.” Pe “japu” umi kuimba’e yma guaréva okañyháva guýpe ojehechauka mba’éicha peteĩ mba’e ha’ekuéra he’íva Ñandejára he’i hague, upévare ha’e peteĩ “japu” Tupã Ñe’ẽ rehegua. Térã ha’ekuéra omoĩ peteĩ doctrina Tupã Ñe’ẽgui jejavy ramo, térã ojerovia hag̃uáicha he’i vai ra’e Tupã ombohape hague iñentendimiento (Tupã oñe’ẽ hague) peteĩ doctrina Bíbliare.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
Pe “japu” og̃uahẽva’ekue 1931-pe, ha’e va’ekue peteĩ ñe’ẽme’ẽ he’íva Hermana White omoneĩ hague pe jehecha japu “pe ára ha ára rehegua” rehegua, Daniel arandukápe. Pe jehecha japu he’íva “pe ára ha ára rehegua” orrepresentaha Cristo rembiapo pe santuario-pe, oñemopyenda va’ekue peteĩ “japu” ári, he’íva 1910-pe Ellen White omomarandu hague A. G. Daniells-pe ha’e ha Prescott remiandu “pe ára ha ára rehegua” rehegua, orrepresentáva Cristo rembiapo pe santuario-pe, añetehápe ha’eha husto, jepe hera’ẽre umi ñe’ẽ ojehaíva’ekue hesakã porãva he’íva ambue mba’e.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
Pe “diario” rehegua jepy’amongeta japu, upérõ (1931-pe) oñemopyenda va’ekue Adventismo laodicense ryepýpe, oiko va’ekue pe fundamento teológico ojeporúva oñemopu’ã hag̃ua peteĩ marandu Ezequiel omombe’úva “py’aguapy ha tekorosã” ramo. Umi opaichagua argumento ojeporúva oñemombarete hag̃ua pe fundamento japu hína umi moneda ha umi joya japu Miller ohecha va’ekue ique’ẽme. Ique’ẽ paha peve, ijoya tee ypykuekuéra oñemo’ãmbaite umi mba’e japu ha yty reheve, ha pe yty ha umi joya ha moneda japu ohechauka pe marandu oñemopyendáva hague ijavyha ypykue ári: pe “diario” ohechaukaha Cristo rembiapo pe santuario-pe.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Ezequiel jehaipyre, umi mba’e ky’a ha umi joya japu ojehechauka peteĩ “murálla” ramo oñemopu’ãva peteĩ apytĩha ikangyetereívape, ndaikatúigui ombo’y pe “yvytu atã” térã pe “amá guasu osyryryva” oúva rehe.
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Proféta naiñe’ẽrendúiva Judágui, oñemoñe’ẽva’ekue Jeroboampe, ipahápe omano peteĩ “mburika” ha peteĩ “león” apytépe. Pe león ohechauka Babilonia, ha pe mburika ohechauka Islam. Mokõi doctrina Adventismo Laodicense ndaikatúiva ohecha, ha ojehechaukáva pe proféta naiñe’ẽrendúiva ñemano rupive, ha’e papado marandu (pe león), ha Islam marandu mbohapyha Aipo’úrõgua rehegua (pe mburika).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
Pe “yvytu atã” Ezequiel rehegua, ha’e peteĩ ta’ãnga Isaías ñe’ẽmeguápe “yvytu pohýi ojejokóva” “yvytu kuarahyresẽgua ára” jave, capítulo mokõipa siete-pe. Pe “yvytu atã” Ezequiel rehegua avei ha’e pe “irundy yvytu” Apocalipsis capítulo siete-pe, ojejokóva Tupã rembiguái kuéra oñembyja peve. Pe “yvytu atã” Ezequiel rehegua ha’e avei hembiayhu “irundy yvytu” guive capítulo treinta y siete-pe, omoingove jevy hag̃ua umi kangue piru omanóva peteĩ ehérsito mbarete guasúicha. Pe “yvytu atã” Ezequiel rehegua omboguejýva pe “tapia oñemopu’ãva argamasa ndijeporavoporãiva reheve,” ha’e pe ama paha marandu pe mbohapyha Aῖ rehegua.
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
Ezequiel “ama tuicha oñemboykéva” ha’e peteĩ símbolo papado rehegua, ha iporãve hag̃uáicha he’iséva ha’e pe período pe léi domingo rehegua krísis oñepyrũva pe léi domingo oúvape ko’ág̃aite Estados Unidos-pe. Pe maranduhára naiñe’ẽrendúiva Judá-gua omanóva mburika ha león mbytépe, orrepresenta Laodicea Adventismo ñemano oikóva 11 jasyporundy 2001 guive, og̃uahẽvo pe mburika (pe mbohapyha ñembyasy guasu), ha pe léi domingo oúvape ko’ág̃aite (pe león) peve. Laodicea Adventismo ñemano oiko umi cien cuarenta y cuatro mil oñembotývo aja, oñepyrũva umi tetãnguéra ipochy guive, jepe oñejoko hag̃ua 11 jasyporundy 2001-pe, ha opa pe léi domingo oúvape ko’ág̃aite. Iñemano, ojehechaukaháicha pe maranduhára naiñe’ẽrendúivape, og̃uahẽ oho jey haguére hikuái pe metodología protestantismo apóstata rehegua-pe, jepe oñemomarandu kuri chupekuéra directamente ani hag̃ua araka’eve oho jey pe “aty oñembohoryháva” rendápe.
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Ijejukuaa oiko pe tembiasakuepe oñemboty hag̃ua umi cien cuarenta y cuatro mil. Oñemboty hag̃uáicha Ñandejára retãygua, pyaʼe umi ánhel ombyai hag̃uáva oñepyrũ hembiapo. Ára 11 jasyporundy 2001 guive pe léi domingo hiʼag̃uívape peve, ojejapo pe juicio umi oikovévare Ñandejára iglesia-pe, pe juicio oñepyrũgui Jerusalénpe, ha oñepyrũ umi kuimbaʼe yma guare ndive, haʼevaʼekue oñangareko vaʼerã tavayguakuéra rehe, ha katu oheja rei vaʼekue hembiaporã irundy generación pukukue. Umi ohupytýva pe sello upe tiempope hína pe poyvi oñemopuʼãva tetãnguéra renondépe. Oñemboty hag̃ua chupekuéra pe léi domingo hiʼag̃uiva mboyve, peteĩcha hag̃uánte Ñandejára ambue aty ikatu hag̃uáicha oñemomarandu haʼe hag̃uére ohechávo kuimbaʼe ha kuña kuérape pe apañuãi léi domingo rehegua jave, oguerekóva Ñandejára sello.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santo rembiapo niko oconvencéva ko múndope angaipágui, tekojojágui ha huísiogui. Ko múndo ikatu oñemomarandu añoite ohechávo umi ogueroviáva pe añetegua oñembojehe’apy’ỹmava pe añetegua rupive, omba’apóramo yvate ha marangatu principio-kuéra rehehápe, ohechaukávo peteĩ sentido yvate ha oñembotuicháva rupive pe línea omboja’óva umi oñongatúva Tupã mandamiénto-kuéra, ha umi opyrũva hese iñakã ári. Pe Espíritu santificación ohechauka porã pe joavy oĩva umi oguerekóva Tupã séllo, ha umi oñongatúva peteĩ pytu’u ára japu. Pe prueba oguahẽ vove, ojekuaáta hesakã porã mba’épa pe mymba marka. Upéva hína pe domingo ñongatu. Umi, ohendúma rire pe añetegua, oseguíva gueteri omomba’e ko ára marangaturamo, ogueraha pe kuimba’e angaipa firma, pe opensáva omoambue hag̃ua ára ha léi-kuéra.” Bible Training School, December 1, 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Laodicéa-pegua adventísmo mano ojejapo pe ama pahápe guare rembiasakue aja, oñepyrũ vaʼekue omyanyhẽʼimi hag̃ua 11 jasyporundy 2001-pe, ha oñeñohẽta hag̃ua medidaʼỹre pe léi domingo hiʼag̃uíma vove, Tupã omoĩmbáma rire ha upéi omopuʼãva peteĩ pueblo poyvi ramo, umi oñemboselláva opa ára g̃uarã.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Upe ára upe tiémpope, umi oĩva Laodicéape Adventísmope, oñembosako’íva ha omoguahẽtava mymba ñaña maraka, ojehechauka umi mokõipa po peteĩ kuimba’e oñesũva kuarahýpe Ezequiel kapítulo ocho-pe. Ha’ekuéra hína umi omoneĩ va’ekue Ezequiel marandu japu “py’aguapy ha tekorosã rehegua”, upéva ohechaukáva peteĩ japuha pe marandu añetéva ama pahápe guare rehegua, ojejapysakáva umi añetegua ñangarekoha rupive upe tembiasápe. Pe pyenda upe marandu japu ama pahápe guare rehegua hína pe ñemombe’u “pe ára ha ára pegua” Daniel arandukápe ha’eha peteĩ símbolo Cristo rehegua, ha añetehápe katu ha’e peteĩ símbolo Satanás rehegua. Upe jerovia japu pyendaguasu hína pe doctrina umi “kuimba’e ñembohoryha Jerusalén retãyguáre oisãmbyhýva” oiporúva omopu’ã hag̃ua ijyvyra piru’ỹva.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
Pe “sáco ára”, Cristo rehegua ta’anga ramo, ojekuaa hag̃ua oñemoĩ vaʼekue históricamente peteĩ “japu” rupive, ary 1931-pe. Upe guive oñemopuʼã pe tápia oñemezclaʼỹva moneda japu ha ita jeguaka rehegua. Upe “tápia” oñemboguejy hag̃uáicha ojehechakuaa pe kuimbaʼe mbohapyha yvy kyʼa mopĩhára og̃uahẽ vove omopotĩmbaitévo Ipyso. Upe ñemopotĩ ojejapo pe tiempo profético históricogua apytépe pe “yvytu atã vai” (pe mburika 11 jasyporundy 2001-pegua) ha pe “ama guasu otyryrýva” (pe león pe léi domingo og̃uahẽmbotavahína rehegua) mbytépe. Upe historia-pe pe proféta naiñeʼẽrendúiva ojejuka ha oñeñotỹ pe sepultura proféta japu Betel pegua ryepýpe. Hermana White omombeʼu pe “tápia” profecíapegua haʼeha Ñandejára léi.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Ko maranduhára ko’ápe omombe’u peteĩ tavayguakuéra rehe, peteĩ ára añetegua ojehejapa hag̃ua pe añetegua ha tekojoja, ohekáva omyatyro jey hag̃ua umi principio ha’éva Reino Ñandejára rehegua pyenda. Ha’ekuéra hína umi omyatyrõva pe jeka ojejapova’ekue Ñandejára léipe—pe muralla Ha’e omoĩ va’ekue Iporavopyréva jerére iñangarekorã; ha umi mandamiento tekojojáva, añetegua ha ipotĩva rehe ñeñandu hag̃ua iñe’ẽrendúpe oikova’erã chupekuéra g̃uarã peteĩ ñangareko opa ára guarã.”
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
“Ñeʼẽ hesakã porã ha ndaikatúi ojejavy hag̃ua rupive maranduhára ohechauka mbaʼe tembiapo peteĩchaiteva ko tavayguakuéra hembýva, umi omopuʼãva murálla. ‘Rerova ramo nde py pe sábado-gui, ani hag̃ua rejapo nde rembipota Che ára marangatupe; ha rehenói ramo pe sábado vyʼarã, Jehová ára marangatu, iporã ha ñemombaʼeguasurãva; ha remombaʼeguasu ramo Chupe, nderejapói nde rapekuéra tee, nderehekái nde vyʼa tee, ha nereñeʼẽi nde ñeʼẽ tee: upéicharõ revyʼáta Jehováre; ha Che rojapóta reguata hag̃ua yvy renda yvatetereíre, ha romongarúta Jacob, nde ru ypykue, eréncia reheve; Jehová juru niko heʼi upéva.’ Isaías 58:13, 14.” Profetas ha Rréyes, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Ñepyrũrã irundyha generación Adventismo rehegua ojehechauka peteĩ aranduka osẽ reheve, péicha avei ojeporavókuri mbohapyha generación ñepyrũrã. Mbohapyha generación oñepyrũkuri W. W. Prescott rembiasakue The Doctrine of Christ osẽ reheve, ha upe generación opa Questions on Doctrine osẽ reheve. The Doctrine of Christ ohechauka peteĩ evangelio oñembosako’íva haimete hag̃ua nandiite pe marandu profético Millerita-gui. Questions on Doctrine ohechauka peteĩ evangelio onegáva pe tembiapo santificación rehegua, Cristo rupive oñemboguataháva. The Doctrine of Christ omboyke pe tesape pe visión (chazon) historia profética rehegua, ha Questions on Doctrine omboyke pe tesape pe visión (Mareh) Cristo “ojehechauka hag̃uáicha” rehegua.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Umi mokõi lívro apytépe oñemoheñói pe marandu japu ára ama pahápegua rehegua, ojehechaukáva “kuñanguéra hasẽva Tammuz rehe” rupive. Upéva vaekue pe tembiasakue oñemyasãihápe “pe japu 1931 gua”. Pe mbohapyha generación (mba’e vaiete) avei ojehechauka pe mbohapyha tupaópegua Pérgamo kompromíso rupive. Pe kompromíso ra’ãnga pe mbohapyha tupaópe ohechauka pe tembiapo ojeheka hag̃uáicha acreditación umi institución yvyrigua mundogua ombohapéva reglakuéra teología rehegua ha reglakuéra pohãnohára rembiapo rehegua. Pe mbohapyha generación-pe ojejapo añete pe añetegua kompromíso, oikehápe pe moinge ha ñemomba’eguasu Biblia-kuéra ojetradusíva manuscrito oñembyaívagui jeporu rehe.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
Ary 1957-pe, pe aranduka *Questions on Doctrine* ohechauka peteĩ ñemono’õ yvýpe pe añetegua tenondegua evangelio rehegua. Upéva hína: Jesús omano ñandesalva hag̃ua angaipágui, ndaha’éi omano ñandesalva hag̃ua angaipa ryepýpe. Pe mbo’epy católico ha protestánte apostata he’íva peteĩ kuimba’e ndaikatuiha iñe’ẽrendu Tupã Ñe’ẽme, upéva hína Satanás ñe’ẽme’ẽ yma guive. Yvypóra ikatu, ha tekotevẽ avei iñe’ẽrendu Tupã Ñe’ẽme, jepevéramo Satanás he’i: “ndere mano mo’ãi añetehápe”. Pe jesareko protestánte apostata ho’áva, he’íva yvyporakuéra ndaikatuiha ipu’aka angaipa rehe, ha upévare ndaikatuiha iñe’ẽrendu Tupã léipe Jesús omoambue mburuvicháicha chupekuéra robot iñe’ẽrendúva ramoite Ijuvy mokõihápe, oñemoinge avei pe aranduka *Questions on Doctrine* mbo’epýpe.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
Ary 1957-pe oñepyrũ Adventísmo Laodiceagua irundyha ñemoñare, ha iykue’ỹva murálla (léi) oñemopyenda va’ekue; upéicha ome’ẽvo pe lógica ohejátava umi mokõipa po kuimba’e yma guarã oñesũ hag̃ua kuarahýre oñemohu’ãvo pe ára oñembyasýva cien cuarenta y cuatro mil. Upe murálla ykue’ỹva, ha’éva pe jerovia Tupã léi ñemboajeha ndaikatuiha, ojeitypa pe “murálla” Iglesia ha Estado mbytépe ñemboja’o rehegua oñembogue jave, pe léi domingo oguahẽ hag̃uápe. Pe léi domingo ha’e umi ama tuicháva osyryryva, térã Isaías he’iháicha, ha’e pe mbotyryrýva ojeheityva; ha upe ysyry guasu oñepyrũ pe léi domingo oguahẽ hag̃uápe Estados Unidos-pe.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Léi dominikál oñemoĩ jave Estados Unidos-pe, pe enemigo (pápa) oike “y syry guasuicha” (pe mba’asy guasu osyryryvéva), ha upérõite “pe poyvi” oñemopu’ã hese. Upérõite avei pe “muralla ndojehe’áiva” Adventísmo laodicéa omopu’ã va’ekue “pe ára ha ára” jeporu japu ári oñemopotĩpaite.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Ha’ekuéra rembiapokuére he’iháicha, upéicha avei ha’e ome’ẽjeyta; pochy hakuetéva umi iñenemigokuérape, jehepyme’ẽ umi hese oñemoĩvape; umi ypa’ũme avei ome’ẽta jehepyme’ẽ. Upéicha okyhyjéta hikuái Ñandejára réra kuarahyreikégui, ha heko mimbipa kuarahysẽgui. Oúrõ enemigo ysyrýicha, Ñandejára Espíritu omopu’ãta peteĩ poyvi hese. Ha Pe Redentor ou va’erã Siónpe, ha umi ojevyva’ekuépe hembiapo vaiágui Jacob-peguakuérape, he’i Ñandejára. Ha che rehegua, kóva hína che ñe’ẽme’ẽ hendivekuéra, he’i Ñandejára; Che Espíritu oĩva nde ári, ha che ñe’ẽ amoĩva nde jurúpe, ndojeipe’amo’ãi nde jurúgui, ni nde ñemoñare jurúgui, ni nde ñemoñare ñemoñare jurúgui, he’i Ñandejára, ko’ág̃agui opa ára g̃uarã. Epu’ã, emimbi; nde resape niko oguahẽma, ha Ñandejára mimbipa osẽma nde ári. Péina, pytũ omo’ãta yvy, ha pytũrusu tavayguakuérape; Ñandejára katu osẽta nde ári, ha heko mimbipa ojehecháta nde ári. Ha umi tetã ambuegua ou va’erã nde resape rendápe, ha mburuvichakuéra nde resẽrendy rendápe. Isaías 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Umi tetã ambuegua ou pe tesape rendápe Tupã mimbipa oĩ jave Ipuévlo ári, ha kóva oiko pe enemigo ou jave ysyryguasúicha. Upe enemigo ou vove, Tupã omoĩ pype peteĩ poyvi (tembe’y rechaukaha) hese. Ñandejára mimbipa oĩva umi tapicha ári, umi tetã ambuegua ombohováiva, ha’e hína Ikarakter, ha Ikarakter ndojejavýi angaipápe. Peteĩ marandu japu py’aguapy ha tekorosã rehegua niko pe ombo’éva kuimba’e ha kuña ndaikatuiha ipu’aka angaipa ári. Upe marandu ha’e peteĩ marandu japu ama paha rehegua, oñemoherakuãva pe ára pe marandu añetegua ama paha rehegua, og̃uahẽva’ekue 11 jasyporundy ary 2001-pe. Upe marandu japu ha’e peteĩ marandu japu Tupã léi rehegua, ha’éva “pe murálla.” Upe doctrina japu oñerrepresenta pe aranduka Questions on Doctrine-pe, omarkáva Laodicea-pegua Adventismo generación irundyha ha pahaitépeguápe og̃uahẽmby.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
11 jasyporundy ary 2001-pe, Adventismo laodiceágua irundy pu’aka oguahẽ oha’ã hag̃ua upe generación paha ituvakuéra angaipakuére. Upe árape Tupã ombohape Itavayguápe ojevy hag̃ua Jeremías rapekuérape yma guaréva, ikatu hag̃uáicha oikuaa ha omoneĩ pe marandu ypykue ojehechaukáva Miller rembijeguakuéra ramo. Ojejapóramo upéicha, ojuhúta hikuái ama paha, Jeremías ohenóiva “pytu’u”. Pe ñehenói ojevy hag̃ua umi tape yma guarépe ha’e peteĩ jehechauka jey pe prueba omoheñóiva’ekue pe pu’aka ary 1863-pe.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
11 jasyporundy ary 2001-pe, ha’éva Isaías “ára kuarahyresẽ ha yvytu pohýi” rehegua, “parralty purahéi” va’erã oñepurahéi umi oĩva Apocalipsis kapítulo catorce, versíkulo mbohapy-pe, ha avei kapítulo quince, versíkulo mbohapy-pe, opurahéiva Moisés ha Cordero purahéi. Pe purahéi ha’e pe marandu Laodiceaguápe, ohechaukáva umi tetã yma ojeporavo va’ekue upe jave ojeheja hapykuépe hague; Tupã niko upe jave ome’ẽ hag̃uáicha hína Iparralty kuimba’e ha kuñanguérape oguerútava pe hi’a oñeha’arõva pe parraltygui. Pe marandu parralty rehegua ha’e pe marandu Laodiceaguápe, upéva hína pe marandu Jones ha Waggoner oikuaaukava’ekue pe pu’aka’ỹme guare ary 1888-pe.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
11 jasypakõi ary 2001-pe oñepyrũ oky rire pahápegua, ha Habacuc kapítulo mokõi ñe’ẽjovakepe ojekuaa peteĩ aty omyasãiva’ekue pe marandu mokõi távlagua rehegua; ha’ekuéra niko ojevy Jeremías rapekue yma guarépe ha ohupytyva’ekue pe “pytu’u ha piro’y”, Isaías ohechaukáva ogueruha umi ijapopyrãva ha’e “línea ári línea”. Pe ñe’ẽjovake oĩhaguépe ha’ekuéra oikeva’ekue oĩkuri oñemoĩ hag̃ua peteĩ marandu japu rehe oky rire pahápeguáre, ojehechaukáva “kuñanguéra hasẽva Tammuz rehe” rupive, omokyre’ỹva’ekue tavayguakuéra Laodiceagua okevape peteĩ marandu py’aguapy ha jerovia tekorosã rehegua ndive.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Pe marandu py’aguapy ha tekorosã rehegua he’i kuimba’e ha kuñanguéra ndoikuaáiha ani hag̃ua opeka, ha upévare Tupã ikatuha ha oikotaha añoite omombe’uporã chupekuéra “ipype” hembiapo vaipe. Umi kuimba’e oñembohoryva claim pe marandu py’aguapy ha tekorosã rehegua ha’eha pe añetegua marandu joja-mboaje rehegua jerovia rupive, Jones ha Waggoner oikuaauka vaekue; hákatu oheja rei pe añetegua: upe Tupã ombojojáva, upévape avei omongarakuaa; Tupã nomanói hag̃ua osalva tavayguápe ipekádo kuérape, síno osalva hag̃ua chupekuéra ipekádo kuéragui.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
11 jasypoteĩ ary 2001-pe oñemarka oñepyrũha pe ára pe ñembotyha peteĩ cien cuarenta y cuatro mil rehegua, oñemohu’ãva peteĩ aty oguerekóvo Tupã sello, ojehechauka hag̃uáicha umi osuspiráva ha osapukáiva umi mba’e ñanembopochývare tupaópe ha yvýpe, ha ambue aty katu ojereva’ekue tupaogui, upépe oñemboguatahína pe tembiapo paha pe mbohapyha ánhel rehegua, ha ha’ekuéra oñesũ kuarahýme. Umi Millerita rembiasakue ohechauka pe mbohapyha ánhel rembiapo rembiasakue, ha upéicha rupi pe hu’ã guasu ojere pe ama pahague marandu rehe, ha pe jehasa asy oguerúva umi oiporavóva okaru hag̃ua.
We will continue this study in the next article.
Jaikéta ko estudio pe oúvape artículo oúvape.
“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 ndaipotasei oheja hag̃ua umi temimo’ã oikóma va’ekue, ha omoneĩ hag̃ua ko añetegua, upéva oĩkuri ypyetépe heta pe mba’e vai ojehechauka va’ekue Minneapolis-pe Ñandejára marandu rehe, umi Ermáno Waggoner ha Jones rupive. Oñembopy’aroryvo upe ñe’opu’ãre, Satanás ohupyty hag̃ua omboty ore tavayguakuéragui, tuichaite medida-pe, pe Espíritu Santo pokatu especial Tupã ojaposetereíva ome’ẽ chupekuéra. Pe enemigo ojoko chupekuéra ani hag̃ua ohupyty pe katupyry ikatúva va’ekue imba’e, ogueraha hag̃ua pe añetegua ko yvy tuichakue javeve, umi apóstol-kuéra omombe’u haguéicha Pentekostés ára rire. Pe tesape omyesakã hag̃uáicha ko yvy tuichakue ijavevépe iglória reheve oñemoĩkuri hese, ha ñane ermáno tee rembiapokue rupi oñemomombyrykuri tuichaite medida-pe yvórape.” Selected Messages, lívro 1, 235.